JZ Knight, Ramtha's medium

As I read Finding Enlightenment, I found I could not put it down for long until I finished it. I have been studying the Ramtha movement since 1984. I came away from my reading with mixed reactions. This book, in my view, fits a pattern of scholars for hire who will write favorably about controversial groups but habitually devalue critical information. The author has developed a reputation among religious scholars as somewhat of a maverick who concentrates on new religions, cults, and hundreds of relatively small sects that pepper American spirituality. His Institute for the Study of American Religion, located in Santa Barbara, CA, small as it is, has an impressive archive. Sociologists, students of religion, and journalists have often turned to the ISAR for information and comment about controversial sects and cults.

Melton has positioned himself among a clique of academics who actively oppose what they label as the "anti-cult network." The "ACN" has basically been a loose network of religious and secular groups, ex-cult members, and concerned families who seek to end the harm that some cults do by providing information and research. The ACN may also assist ex-members to recover from harmful experiences. Some elements of this network have supported interventions like deprogramming and exit counseling. The antagonism stretches into the courtroom where many heated disputes over failed deprogrammings, undue influence lawsuits, and child custody cases end up. Ramtha has been a target of the ACN, therefore Melton defends it--not that this makes academic sense.

In the Knight vs. Knight case (1992-95 in Tacoma, WA), I was the initial witness on behalf of Jeff Knight, who sued ex-wife JZ over the divorce settlement. Jeff alleged that JZ kept significant assets hidden from him, and that he was yet under the undue influence of Ramtha when he settled initially. For several years Jeff avoided treatment for his HIV infection because he yet believed that the "Ram" and the C&E breathing technique taught by JZ could protect and possibly cure him. Apparently, JZ was not infected, but the delay in treatment for Jeff may have cost him years of a productive life. We will never know. By 1991 he was broke and too weak to work steadily. After the evidentiary hearing, the judge awarded Jeff and his team expenses only. He died at peace with himself, according to his mate, Geoff, and family, in 1994 before he could carry an appeal further.

Melton includes little information from Jeff Knight regarding the development of the Ramtha myth and school. What information he offers is filtered through JZ's autobiography and perspective. This is one example why Finding Enlightenment is primarily an extension of Melton's court testimony, not a serious venture into research. In 1980, Master Jeffrey (all students were "masters" in Ramtha's school), qualified as JZ's "soul mate" in Ramtha's eyes. Jeff shared the stage with JZ/Ramtha during most of Ramtha's appearances in the early years until 1987. Jeff also had direct access to Ramtha, day and night, whenever he was around JZ over five years, until she found a new companion. Jeff heard what others never heard from the Ram. This is one, important "backstage" reality that Melton's book ignores.

The book includes 8 chapters, an epilogue, appendix, extensive endnotes and references, but it lacks an index. The author begins with his personal experiences with the RSE in the early 1990s. He then gives us a short biography on JZ Knight, and how she came to meet and later channel a "35,000 year old spirit" that first appeared to her in her kitchen. Before describing how the "Ramtha myth" developed, Melton digresses into a summary of Gnosticism and why the RSE is a form of "modern Gnosticism." In his chapter, "Ramtha's Philosophy," Melton summarizes JZ/Ramtha's penchant for oblique references to quantum physics, appropriations from New Age occultism, and for a reinvention of the Indian chakra system--Ramtha called them "seals."

In Gnostic style, the Ramtha school teaches that we have, through countless rebirths, forgotten that we are "gods" or sparks from the Divine essence. RSE offers taped lectures, techniques, and "fieldwork" at JZ's ranch in Yelm, Washington. The central technique, Melton informs us, is the C&E (consciousness and energy) breath ritual introduced by JZ to the school in the late 1980s. C&E is not unlike the earlier New Age "holotropic breathing" psychotherapy developed by Stanislav Grof. C&E is also derivative of pranayama or yogic breathing techniques from ancient India. Melton has nothing to say about these connections, save that JZ Knight was aware of many earlier occult traditions and writings.

RSE students utilize blindfolds often at events. In one event, hundreds of students wander blindfolded around a large, fenced field in search of their posted symbols on cards pinned to the fence (photo on page 91). The "tank" also requires blindfolds when students meander through a makeshift maze of colored, eight-foot panels for hours at a time. Students may find holes that lead under ground into "worms" or tubes where they crawl until they find their way out. Melton does not record an event around 1990 when JZ/Ramtha directed around 1,000 students to split up some distance across from each other in the field. Although they were blindfolded, at Ramtha's command, most of them ran across the field with the hands in C&E position in front of the chest, whooping and yelling. Quite a few crashed into one another and some of them were injured. Timid older ladies stood frozen along the fences. One of my clients, who was a participant in this singular mayhem, said it was supposed to help them get over fear. He ended up with a deeply bruised shoulder and an egg-sized lump protruding from his forehead. He believed that a few people had to be treated at the hospital.

Fear motivated this man with the bruised head to bond with the Ramtha teachings. Melton hardly reports on the dramatic survivalist activity that dominated the group between 1988 and the early 1990s. The Last Waltz of the Tryrants (Koteen, ed., 1989) was the teaching by Ramtha about the "endtimes" and coming catastrophes. Specific instructions from Ramtha included leaving your mates if they resisted or disagreed with you. Ramtha also taught that "your government is an illusion" which supported tax evasion among the students. The world is to be like Ramtha "knew it" by 2042, a prediction of massive earth changes and a return to a primitive life. Ramtha devotees at the time heard an ominous directive from JZ/Ramtha: "When the dragon marches, be prepared to hibernate." Translated into real-speak, this meant that the students should have their "hovels" (secret, individual underground shelters with provisions) ready in case the immense contingent of Communist Chinese soldiers in Mexico decide to raid Seattle and the area. Melton does not report on these many underground shelters (he reports "several" did it only on page 199 in his notes), nor does he give details about this important, survivalist, anti-government aspect of the RSE. [No, there are not, nor have there been, hundreds of thousands of Chinese soldiers in Mexico, but this has been a favorite conspiracy theory of some fanatic, right wing survivalists].

Melton avoids accurately reporting how deeply affected Ramtha students were by these survivalist dictations. He wants to avoid "sensationalism" in an attempt to reflect his perceptions of the group's current image. He also wishes to respect the "secrets" of the closed society that is the RSE. On page 165, Melton states: "...the scholar must be careful to respect the group and not violate the group's sense of the sacred." In the endnote on page 203 he hints at his philosophy for studying these groups: "Every time a violation of trust occurs, it becomes that much harder for the next person who seeks access to a group. Such a violation can occur when a scholar gains the group's confidence and trust merely to use the information gained to attack or expose the group in a polemic manner." This last statement is at the core of the apologetic clique that Melton represents. They are afraid that a group will not let them study or report research if the truth about abuses and lies is revealed. Melton is more interested in access than truth or accuracy. If an ex-member or critical scholar reports on a group, he calls it an "attack" or a "polemic," but he does not encourage investigation to determine the accuracy or truth of the "attacks." He does not wish to offend the group. No wonder some scholars have voiced concerns (Zablocki, 1996; Balch in Wolves in the Fold by Shupe, 1998).

Melton does state, in an endnote, that the RSE is "not a nice place," is difficult and "very different from New Age workshops" (202). It may be different than most, but Melton ignores how abusive or "demanding" as he calls the RSE, many New Age, mass therapy workshops have been. He must certainly know about the early est that derived from Mind Dynamics Institute (folded under lawsuit in early 1970s)--a brutal experience in "self-development" (many called it brainwashing) that combined intense encounter groups, hypnosis, and military bootcamp activity into weekend sessions. He could have also compared RSE to Scientology's "RPF" programs, or to some controversial Outward Bound style programs. He could have pointed out that most thought reform (brainwashing) programs derive much from old military training techniques. But Melton is on record as stating that the "social science community" has stated that "brainwashing" does not exist. RSE's rigorous, physically demanding approach to thought reform is nothing new nor unique, as Melton implies.

All of the RSE exercises, including C&E and "paradise beach" (sitting for days alone in a field with few provisions), purport to open psychic awareness and powers like remote viewing. The dreaded "death hormone" discussed by Ramtha can also be eliminated through C&E. Lately, a recent ex-member reported to me that Ramtha at some level of the program influences students to smoke tobacco from pipes and drink alcohol. Last year's month long Boktau event ended with much drinking at a late night party. When Ramtha/JZ took to smoking a pipe in front of the highly suggestible students, pipe smoking became a group fad and ritual. JZ has had a smoking habit. Wine guzzling was a major ritual in the early days of Ramtha meetings--perhaps those days have returned. Melton reports nothing of this tobacco and wine side of the Ramtha group ritual. [The next RSE Boktau will be October 1 to November 1, 1998. Cost=$2100. A ten day "Assay" is $1100].

By smoking, chanting and breathing C&E style, the students hope to become as "enlightened" as any legendary shaman or "real magician" who can shape-shift the world at will. Ramtha allegedly teaches that alcohol and nicotine can help in this endeavor. Melton calls this "real magic" (p 100). They might part the Red Sea, raise the dead, freeze a rocket's flight in mid-air, make gold appear, predict the future. Psychic progress eventually leads to bodily "ascension" into the "Void" or ultimate spiritual state. The actual results, however, are far humbler and unconvincing to even the mildest skeptic. In my view, any small town, charismatic church makes the same claims to "miracles" and positive life enhancement as Ramtha students. The RSE may be far more expensive to attend than a Pentecostal church, but the results are no better. (Read Melton's report about the "life at Ramtha's school today" in chapter 7. One lady he met showed him new, adult teeth as a result of C&E).

A naïve reader might find Finding Enlightenment impressive, filled with scholarly facts about Gnosticism and a rich description and history of the Ramtha "school." Melton's knowledge about Gnosticism is edifying, to be sure, but his history and impression of the Ramtha phenomenon leaves me with many criticisms. Comparing Ramtha/JZ to a "Willie Nelson or Madonna," Melton introduces us to the school by describing the scene of JZ Knight as Ramtha when "he" appears before "whoops and hollers" from one thousand people in an auditorium. But JZ "was more important than a mere Mick Jagger," says Melton, who may have been caught up in the enthusiasm. Melton says that a "student," J. O. Ault, assists him for the day, but he neglects to mention that Ault has been JZ's youngish companion and, according to Jeff Knight, her "lover" after she broke away from Jeff. Melton did not offer in depth information from Ault whose intimate experience of JZ/Ramtha must be noteworthy, if not compelling. Melton does define "New Age" and "occult" as these words have relevance when categorizing the Ramtha group.

In chapter one, "JZ and Meeting The One," Melton recounts JZ's early life, her broken marriages and her uncanny psychic abilities which she seemed to inherent form her mother. Early in her life, JZ rebelled against orthodox Christianity, rejecting any notion of "Satan," and adopting reincarnation as a "truth." JZ was born Judith Hampton in 1946. According to her autobiography, her young life was difficult and marked by abusive, alcoholic men. Melton recounts a visionary incident JZ says she and other girls at a slumber party experienced, but then "forgot" or "refused to discuss." But JZ did remember it. Melton neglects to mention reports from JZ's childhood friends at that time who remember her falling to the ground, seemingly possessed by a male spirit that called itself "Demias" who spoke in a "male voice." "I have possessed this body for a long time," Demias reportedly said. The eyewitness stated this on 2 television programs, including the 20/20 piece in 1987, but JZ says it "never happened."

He may neglect to mention this because he wants to avoid "hearsay" or to put anyone's beliefs "on trial." He cites an important 1940 California case, Ballard vs US Government (ran for several years with appeals, etc.) in which the judge stated just that--we cannot question beliefs in court no matter how bizarre we think they are. Melton seems to conveniently confuse scholarship with courtroom ethics and case law. In our open society, we have a right to freedom of speech, and we have a right to disagree with a belief or a procedure. I can almost imagine what an academic session might be like at the annual meeting (many thousands of religious scholars) of the American Academy of Religion, for instance, if they ran it like a courtroom. At times, in our litigious society, some scholars must consult with lawyers before they present a paper, but academic papers are peer reviewed. Ironically, ex-members are eyewitnesses to facts and experiences--that is admissible in courts of law, but apparently not in Melton's "academy."

In a later chapter, Melton takes issue with 20/20's journalism, hinting that the report was biased because host Barbara Walters' husband had once been a believer in Ramtha. In preparing the show, 20/20's producer, Dave Doss, questioned me at length for leads and information, and I was able to direct them to some Ramtha students I knew in Santa Fe. They agreed to appear on camera. Judd Rose interviewed me for that show, but it was not used. The 20/20 team did use Professor Carl Raschke of the University of Denver as their "expert" to criticize Ramtha and the channeling fad that swept the New Age arena at the time. Melton attacks Raschke's statements on 20/20 by pointing out that Raschke had little direct experience of the group.

In chapter one, "the One" a psychic told JZ about was, of course, Ramtha. When the couple lived near Seattle, JZ and her then husband, "Jeremy," played with pyramid power, another New Age fad that attributed psychic powers to pyramids. Melton uses the fictional name, "Jeremy Wilder," for JZ's husband, the name that JZ gave him in her autobiography. In Soul Mates, the man is identified as Mark Burnett, a dentist with occult leanings (Stearn, 119). This is one example in which Melton seems to bend to JZ's version of her story without corroborating or comparing the evidence for the reader. In another, a psychic woman who assisted JZ immensely to understand and develop her Ramtha channeling, is called "Mary Redhead." But Melton never mentions Anne-Marie Bennstrom, who, along with Jeff Knight, was a key influence and a constant presence on stage with the Ramtha show during the early to mid 1980s. Melton would have done well to interview Bennstrom.

Melton mentions that many movie stars were attracted to Ramtha, but neglects to mention that JZ began to gain fame in 1980 when she channeled Ramtha for audiences in actor Richard Chamberlain's home. This is where Jeff Knight first met "Ramtha" after JZ invited him to the seance. While she was yet married to Burnett, JZ allegedly targeted Jeff as her "soul mate" when she saw his photo in an advertisement for a horse. Jeff had no experience with metaphysical spiritualism when he met JZ, and he told me he was awed if somewhat confused by this encounter with the "Ram." He and JZ were soon living together. Melton does report that Jeff was a "bisexual" who had an affair with a man during his marriage to JZ, and that he contracted HIV sometime before 1987. Jeff's homosexual life was no secret by the time he contacted me.

By 1991 Jeff dropped out of the RSE, with the help of his dear friend, Geoff, who was his close companion until Jeff died in 1994. Geoff encouraged and helped Jeff to read (Knight, a brilliant equestrian, was "dyslexic") a critical paper I wrote about Ramtha for a lecture I gave in 1986. Ironically, the paper got to Jeff through a Ramtha student whose husband gave it to her in an attempt to save their marriage. She saw the paper as a threat to the group, so she wanted Jeff to pass it on to JZ. Jeff told me that the paper was the "icing on the cake" that confirmed his misgivings after ten years experience with JZ/Ramtha.

According to Jeff, JZ often, but privately channeled another spirit, "Charles," a 19th century equestrian who advised them which horses to buy and sell. Jeff noted that rarely did the "channeled" horses meet expectations, but many were sold at inflated prices to wealthy Ramtha students anyway. Melton never mentions the Charles spirit. He also does not mention that JZ channeled "Jesus" (Yeshua) at least once--JZ/Jesus is on an audio tape I listened to many times around 1985. Apparently, JZ/Jesus did not go over very well with students. "Yeshua" was a harsh, accusatory person who ranted at times. The Arabian horse industry folks knew their horses and were not fooled by Ramtha's confidence in certain "steeds" from JZ's Messiah stables. I took a Messiah Arabian brochure from an Arabian horse show I attended in Albuquerque around 1984--the Messiah stud fees were modest to low compared to the best stables. Melton does not note that this is the primary reason so many investors were angry with JZ--they trusted the Ram's (or Charles') godlike wisdom about horses. 20/20 explicitly documented the manipulative advertising, but Melton does not. He reports only that JZ said "sorry" and eventually refunded money. He places blame on the general collapse of the Arabian industry, but not on JZ's fanatical leap into the horse business through channeling.

In chapter 8, Melton takes on Ramtha's critics and controversies including the 20/20 expose. He lists six controversies, dismissing them merely as "predictable [and] simplistic," but leaves out relevant issues, some of which I mentioned above. Curiously, Melton spends more time "answering" channeling apologist John Klimo's criticisms of JZ: