Nature Psy Quotes

Human women have been slapping men for being bastards for centuries. You were doing what comes naturally.

Heroes are often the quietest people in a room, the ones least willing to lay claim to the title. These men and women simply go about doing what needs to be done without any expectation of gratitude or fame. It is in their nature to protect and to shield and to fight against darkness, whatever form it may take.

Max cuffed his brother good-naturedly on the ear as River slid in past him and bent to kiss Sophia on the cheek. “Hello, are you sure you’re with the right brother?” Sophia had never had a younger sibling. But this man with his laughing eyes and bright smile... “Are you making me an offer?

There's so much love in him, Dad." The mating bond showed her a depth of feeling, of heart, even greater than she'd imagined. He was someone special, Andrew Liam Kincaid, and he was hers. "I wish you could see him as I do." "That would be against the laws of nature," Abel said in a somber tone. "I have to be able to kick his ass if necessary-- therefore, I must see him as the filthy bastard who dared hurt my daughter by getting himself shot." "Are you threatening my mortally wounded mate?" Her father pressed a kiss to her temple. "I'll hold of until he's healthy.

Zaira blew out a breath and, getting out of bed, began to pace. Since she was dressed in only a pair of black panties, the sight was distracting despite the serious nature of their discussion, but Aden didn’t tell her to put on clothes. He was an Arrow, not an idiot.

Did you know that a mind full of malice and hate is able to actually attack another's body and mind? Thus preventing good from taking place (or at least delaying and disrupting the good)? It's true, and we can call it a "psi-attack" or simply an attack from negativism. The way to overcome these forms of attacks is through cultivating a true Positive Soul through the energy of Love. The Love Nature of your Soul is powerful enough to counteract such attacks, because that positive energy forms a blanket around you. Real life isn't much unlike the movies, aside from the fact that in real life, these things truly affect your life immensely, unlike sitting down in a cinema. The vampires of the world are those who can in fact launch massive psi-attacks on whoever they focus their negative energies onto, and for whatever reasons that may be.

she was a rare, beautiful gift. And such a gift, came the ice-cold reminder from the core of his nature, would only end up crushed and bloody and defiled should he attempt to handle it.

1. a.Never throw shit at an armed man. b.Never stand next to someone who is throwing shit at an armed man. 2.Never fire a laser at a mirror. 3.Mother Nature doesn't care if you're having fun. 4.F × S = k. The product of Freedom and Security is a constant. To gain more freedom of thought and/or action, you must give up some security, and vice versa. 5.Psi and/or magical powers, if real, are nearly useless. 6.It is easier to destroy than create. 7.Any damn fool can predict the past. 8.History never repeats itself. 9.Ethics change with technology. 10.There Ain't No Justice. (often abbreviated to TANJ) 11.Anarchy is the least stable of social structures. It falls apart at a touch. 12.There is a time and place for tact. And there are times when tact is entirely misplaced. 13.The ways of being human are bounded but infinite. 14.The world's dullest subjects, in order: a.Somebody else's diet. b.How to make money for a worthy cause. c.The Kardashians. 15.The only universal message in science fiction: There exist minds that think as well as you do, but differently. Niven's corollary: The gene-tampered turkey you're talking to isn't necessarily one of them. 16.Fuzzy Pink Niven's Law: Never waste calories. 17.There is no cause so right that one cannot find a fool following it. in variant form in Fallen Angels as "Niven's Law: No cause is so noble that it won't attract fuggheads." 18.No technique works if it isn't used. 19.Not responsible for advice not taken. 20.Old age is not for sissies.

Do I get a kiss before my massage?” “Since you asked so nice.” His lips were smiling when they touched hers, and she’d never guessed until this moment what it was to kiss a man you could laugh with. They smiled through the entire kiss, as he sipped at her, before slicking his tongue over her lips. She danced her own tongue playfully over his, flirting but never delivering. He nipped at her in sensual punishment before taking her mouth with a dominance that was as natural to him as breathing. And through it all, he kept her pinned to the door, his heavier body a delicious source of pressure.

Your reactions reveal where you live psy- chologically; and where you live psychologically, determines how you live here in the outer visible world]. The importance of this in your daily life should be immediately apparent. The basic nature of the primal cause is consciousness. Therefore, the ulti- mate substance of all things is consciousness.

It was Lippmann who gave us the concept of the “stereotype” (1922), which was basically a continuation of the Jungian concept of the archetype (1919) by other means. To Lippmann, the world outside our borders exists in a different space, consciously, from our own. We develop notions about life in those countries, their cultures, attitudes, and values, without ever go­ing there. Yet, their political situation affects our own; they exert a political influence—either through trade, communications, or transportation—on life in our own country even though we live in a constant state of unawareness of those countries, cultures, politics. The effect of these forces on us is invis­ible, but real. We then develop mental images—stereotypes—of the citizens of these countries, and it is upon the stereotypes that we act. The stereotypes determine our actions and reactions; like the stereotypes of the Islamic fun­damentalist, the Vietcong revolutionary, the Red Peril, they are easy targets, and the stereotype communicates a specific message, is, in terms familiar to the deconstructionism of Derrida, a text. Stereotypes can be created, and manipulated, by the gurus of mass com­munication and psychological warfare. Stereotypes are culturally-loaded and therefore not “value neutral.” We make snap judgments based on the nature of the stereotype; in the hands of the psy-war expert, a stereotype does not contain much complexity or depth. The idea is not to make the target think too clearly or too profoundly about the “text” but instead to react, in a Pav­lovian manner, to the stimulus it provides.

It is important to feed this instinctive nature, to shelter it, to give it increase, for even in the most restrictive conditions of culture, family, or psy­che, there is far less paralysis in women who have remained con­nected to the deep and wild instinctual nature. Though there be injury if a woman is captured and/or tricked into remaining naive and compliant, there is still left adequate energy to overcome the captor, to evade it, to outrun it, and eventually to sunder and render it for their own constructive use.

hypothesis that psychically sensitive individuals may somehow, through some as-yet-undiscovered “psychic retina,” be detecting large, rapid changes in entropy as bright beacons on the landscape ahead in time.24 May’s argument makes a certain amount of sense given the classical equivalence of time’s arrow with entropy. Things that are very rapidly dissipating heat, such as stars and nuclear reactors and houses on fire, or even just a living body making the ultimate transition to the state of disorder called death, could perhaps be seen as concentrated time. But steep entropy gradients also represent a category of information that is intrinsically interesting and meaningful to humans and toward which we are particularly vigilant, whatever the sensory channel through which we receive it. An attentional bias to entropy gradients has been shown for the conventional senses of sight and hearing, not just psi phenomena. Stimuli involving sudden, rapid motion, and especially fire and heat, as well as others’ deaths and illness, are signals that carry important information related to our survival, so we tend to notice and remember them.25 Thus, an alternative explanation for the link between psi accuracy and entropy is the perverse pleasure—that is, jouissance—aroused in people by signs of destruction. Some vigilant part of us needs be constantly scanning the environment for indications of threats to our life and health, which means we need on some level to find that search rewarding. If we were not rewarded, we would not keep our guard up. Entropic signals like smoke from an advancing fire, or screams or cries from a nearby victim of violence or illness, or the grief of a neighbor for their family member are all signifiers, part of what could be called the “natural language of peril.” We find it “enjoyable,” albeit in an ambivalent or repellent way, to engage with such signifiers because, again, their meaning, their signified, is our own survival. The heightened accuracy toward entropic targets that May observed could reflect a heightened fascination with fire, heat, and chaotic situations more generally, an attentional bias to survival-relevant stimuli. Our particular psychic fascination with fire may also reflect its central role as perhaps the most decisive technology in our evolutionary development as well as the most dangerous, always able to turn on its user in an unlucky instant.26 The same primitive threat-vigilance orientation accounts for the unique allure of artworks depicting destruction or the evidence of past destruction. In the 18th century, the sublime entered the vocabulary of art critics and philosophers like Edmund Burke and Immanuel Kant to describe the aesthetic appeal of ruins, impenetrable wilderness, thunderstorms and storms at sea, and other visual signals of potential or past peril, including the slow entropy of erosion and decay. Another definition of the sublime would be the semiotic of entropy.

Supporters of the psi-mediated instrumental response (PMIR) model and first-sight model and theory (FSMT) would probably say yes. PMIR is a model for channeling experiences that happen spontaneously in daily life. It proposes that people unconsciously get information that is relevant to what they need. They then unconsciously use this information to modify their behavior to meet their needs (Stanford 2015), just like I was unconsciously late and avoided a car accident. PMIR refers to the psychological ways that channeling might function in a person’s life that serves their inherent qualities of mind and character and needs. It basically says that you use channeling without any conscious effort or awareness that it is even happening. Similarly, the first-sight model and theory (FSMT) proposes that it is in your essential nature to participate actively, all the time, and unconsciously in your world. And that your world is much larger in time and space than your immediate boundaries. All of your experiences and behaviors result from unconscious psychological processes that are acted out based on multiple sources of information, including those beyond your traditional five senses (Carpenter, n.d.). FSMT proposes that channeling is not an ability that needs to be nurtured or trained or coaxed into working but an innate universal characteristic of all living organisms.

In addition, telepathy lent itself to controlled laboratory investigation, whereas survival research did not. It was eventually discovered that psi performance in telepathy tests did not diminish when there was no “sender.” It also proved to be nearly impossible to create a test for “pure” telepathy that could not also be explained as clairvoyance. So most researchers began to focus on clairvoyance. It may seem odd that it took any time at all to go from systematic research on survival phenomena, to telepathy research, and then to clairvoyance, before it was realized that the fundamental issue in all cases was the nature of psi perception. But this just illustrates how difficult this topic is to study. Some researchers made these leaps in short order. Others took years. Collectively it took about a half-century to come to what we now see as a “reasonable” approach. Fifty years from now, entirely new “reasonable” ideas may have evolved.

Supernatural Supernatural has several meanings; the usual is “miraculous; ascribed to agencies or powers above or beyond nature; divine.” Because science is commonly regarded as a method of studying the natural world, a supernatural phenomenon is by this definition unexplainable by, and therefore totally incompatible with, science. Today, a few religious traditions continue to maintain that psi is supernatural and therefore not amenable to scientific study. But a few hundred years ago virtually all natural phenomena were thought to be manifestations of supernatural agencies and spirits. Through years of systematic investigation, many of these phenomena are now understood in quite ordinary terms. Thus, it is entirely reasonable to expect that so-called miracles are simply indicators of our present ignorance. Any such events may be more properly labeled first as paranormal, then as normal once we have developed an acceptable scientific explanation. As astronaut Edgar Mitchell put it: “There are no unnatural or supernatural phenomena, only very large gaps in our knowledge of what is natural, particularly regarding relatively rare occurrences.”2 Mystical Mystical refers to the direct perception of reality; knowledge derived directly rather than indirectly. In many respects, mysticism is surprisingly similar to science in that it is a systematic method of exploring the nature of the world. Science concentrates on outer, objective phenomena, and mysticism concentrates on inner, subjective phenomena. It is interesting that numerous scientists, scholars, and sages over the years have revealed deep, underlying similarities between the goals, practices, and findings of science and mysticism. Some of the most famous scientists wrote in terms that are practically indistinguishable from the writings of mystics.

The industrial world of pipelines relies heavily on push. Consumers are accessed through specific marketing and communication channels that the business owns or pays for. In a world of scarcity, options were limited, and getting heard often sufficed to get marketers and their messages in front of consumers. In this environment, the traditional advertising and public relations industries focused almost solely on awareness creation—the classic technique for “pushing” a product or service into the consciousness of a potential customer. This model of marketing breaks down in the networked world, where access to marketing and communication channels is democratized—as illustrated, for example, by the viral global popularity of YouTube videos such as PSY’s “Gangnam Style” and Rebecca Black’s “Friday.” In this world of abundance—where both products and the messages about them are virtually unlimited—people are more distracted, as an endless array of competing options is only a click or a swipe away. Thus, creating awareness alone doesn’t drive adoption and usage, and pushing goods and services toward customers is no longer the key to success. Instead, those goods and services must be designed to be so attractive that they naturally pull customers into their orbit. Furthermore, for a platform business, user commitment and active usage, not sign-ups or acquisitions, are the true indicators of customer adoption. That’s why platforms must attract users by structuring incentives for participation—preferably incentives that are organically connected to the interactions made possible by the platform. Traditionally, the marketing function was divorced from the product. In network businesses, marketing needs to be baked into the platform.

Some look to Jesus’ words in Matthew 11:11 (“Truly I say to you, among those born of women there has not arisen anyone greater than John the Baptist!”) and say that since John didn’t exhibit any psi abilities, and he was the greatest human ever born, these abilities can’t be natural.

This is leading to the expectation that there are deeper theories than quantum mechanics, and that when those are developed entirely new forms of postquantum spookiness will be found at all scales. As I described in a previous book, Entangled Minds, the direction that physics is headed is becoming increasingly compatible with the kind of physical reality that is required to support psi phenomena. That is, common sense tells us that the everyday world is fixed in space and time. Our watches remind us of this, and we have to physically lug our bodies around to get from one place to the next. But within physics it is well established that beneath the appearances of common sense, space and time are relationships and not absolutes. We may be on the threshold of even more refined theories that redefine relationships as side effects arising out of a spaceless, timeless, informational reality. If we didn’t know better, we could imagine that this is what the yogis have been trying to tell us about the holistic nature of reality that they’ve experienced in samadhi. They just didn’t have the technical language to describe it. As physicist Vedral says, Space and time are two of the most fundamental classical concepts, but according to quantum mechanics they are secondary. The entanglements are primary. They interconnect quantum systems without reference to space and time. If there were a dividing line between the quantum and the classical worlds, we could use the space and time of the classical world to provide a framework for describing quantum processes. But without such a dividing line—and, indeed, without a truly classical world—we lose this framework. We must explain space and time as somehow emerging from fundamentally spaceless and timeless physics.358 (page 43) A half century ago, psi researchers were already proposing models based on quantum concepts.1, 2, 295, 360, 361 It appears that the rest of the scientific world is beginning to catch up.

Otto captured this sacred sixth sense, at once subject and object, in a famous Latin sound bite: the sacred is the mysterium tremendum et fascinans, that is, the mystical (mysterium) as both fucking scary (tremendum) and utterly fascinating (fascinans).80 (page 9) With the sacred viewed within this gripping, emotionally charged sense, it is hardly surprising that these topics are too disturbing to be studied either by religious scholarship or by science. The presence of real siddhis, real psychic effects lurking in the dark boundaries between mind and matter, are so frightening and disorienting that defense mechanisms immediately snap into place to protect our psyches from these disturbing thoughts. We become blind to personal psychic episodes and to the supportive scientific evidence, we conveniently forget mind-shattering synchronicities, and if the intensity of the mysterium tremendum becomes too hot, we angrily deny any interest in the topic while backing away and vigorously making the sign of the cross. Within science this sort of behavior is understandable; science doesn’t like what it can’t explain because it makes scientists feel stupid. But the same resistance is also endemic in comparative religion scholarship, which is supposed to be the discipline that studies the sacred. As Kripal says, scholars of religion “simply ignore … or brush their data aside as ‘primitive,’ ‘mistaken,’ and so on. Now the dismissing word in vogue is ‘anecdotal’ ” (pp. 17–18).80 One reason for this odd state of affairs is that real psi and real siddhis powerfully refute Descartes’s dualism, the very idea that led to the split between science, which deals with matter, and the humanities, which deal with mind. This distinction has carved up the world so successfully that when phenomena appear that harshly illuminate the artificial nature of the split, the resulting glare, says Kripal, “can only violate and offend our present order of knowledge and possibility” (page 24).80 From this analysis, Kripal arrives at his central argument: Psychic phenomena may be thought of as symbols that indicate “the irruption [a bursting in] of meaning in the physical world via the radical collapse of the subject-object structure itself. They are not simply physical events. They are also meaning events” (page 25).80 In other words, where objective and subjective meet, the fabric of reality itself blurs. This is a place that is not quite physical, and not quite mental, but a limbo that somehow contains and creates both.

Everyone thinks they’ve gone crazy,” Scout laughed. “That’s the PsyOp at work, the gaslighting, the very nature of an upside-down world run by tyrannical megalomaniacs posing as good people fighting for the masses.

Le jeune médecin Olivier Hornik s’évertue à interpréter le personnage qu’il présume être celui du psychiatre compétent. Il est austère, dictatorial, dénué d’humour, de compassion ou de quoi que ce soit de futile. Pour être accompli et respecté, il lui faut égaler ce qu’est papa : un éminent Professeur vénéré par ses pairs. […] Olivier fut élevé à la dure, sans possibilité de s’épancher. Chez les Hornik, se plaindre est un aveu de faiblesse. Il apprit à se conformer aux règles familiales qui interdisaient l’épanouissement personnel. Il suivit le chemin tracé par ses aïeux, étouffa sa nature et se mit à raisonner et à se conduire à la manière de son géniteur, lui-même dans l’imitation du sien.

Babies are naturally exhibitionistic and they love exposing their naked bodies. However, they eventually learn that only a few people should be allowed to see them naked. Similarly, as adults, we must also learn to be emotionally naked with just a few trusted people, not everyone.

Take off the T-shirt," he murmured against her ear. "Pushy." But she gave him what he wanted, surprising him once again. Mercy, he thought, was an intrinsically generous woman. He'd known that, but today, he saw another facet to that part of her nature. She was angry with him for fighting with Joaquin, but even so, she was giving him what he needed. She could've made him beg - he was so starved for her, he might just have done it. Instead, she'd allowed him into her bed, allowed him the most intimate of skin privileges. That truth made something in his heart unsnap, unlock, and he wasn't quite sure what it was.

It's time we speak about our natural psi abilities as easily as we discuss the weather -

[N]othing short of super-extraordinary measures must be taken to ensure that we make it through this interregnum and ensure our survival and that of the natural world we inhabit. [From Preface]