Psi Book Quotes

Jim wasn’t just a badass. He was a badass who wrote a book for badasses on how to be a badder badass.

Psy was smiling. It was warm and soft, and to Eros it looked like the perfect place to lie in and just be.

What are we watching?" [...] [...] He hugged her closer. "The sacrifices I make for you -just watch." She was intrigued enough to pay attention to the screen. "Pride and Prejudice," she read out. "It's a book written by a human. Nineteenth century?" "Uh-huh." "The hero is... Mr. Darcy?" "Yes. According to Ti, he's the embodiment of male perfection." Dev ripped open a bag of chips he'd grabbed and put it in Katya's hands. "I don't know -the guy wears tights.

The book was The Art of War by Sun Tzu. Percy had never heard of it, but he could guess who sent it. The letter read: Good job, kid. A real man’s best weapon is his mind. This was your mom’s favorite book. Give it a read. P.S.—I hope your friend Percy has learned some respect for me. “Wow.” Percy handed back the book. “Maybe Mars is different than Ares. I don’t think Ares can read.

So this book, while continuing the Psy-Changeling storyline—because nothing is ever static in this world—is also a walk through the interconnected lives of many of the characters who’ve become important to us over the past books and novellas. With

Kinky was only okay if it didn't lead to a broken neck, in his book.

terrorism is nothing more than a form of psy­chological warfare, as acts of terrorism have no intrinsic military value aside from their effects on the psyches of the target populations.

But you can be ready for it in a moment once a day, by just simply getting into a flow-state of wondering "What would be an exciting event today?" And then dropping that stone into Terra's gravitational space / waters knowing that your intention is already resonating on a POWERFUL amplification field. The waves are becoming greater, each moment by each next moment. That's what Psy-Amp is entirely about.

The word the Anglo-Saxon poets of Dark Age England used for fate highlights this ironic, circling, swerving logic; they called it wyrd—a word related to a lot of other w-r words still existing in our language that connote twisting and turning (worm, wrap, writhe, wreath, wring, and so on—even word, which, as writers know, is made of bendy-twisty marks on paper or stone). Wyrd, or weird, is the bending force in our lives that, among other things, causes dark prophecies to be fulfilled not only despite but actually because of our best efforts at preventing them. It also warps our mind and induces a kind of compulsion around more appealing-sounding prophecies, as it did to Shakespeare’s Macbeth after hearing the Weird Sisters’ prophecy that he would become king. When we realize that the Minkowski block universe, in its resolute self-consistency, imposes a wyrd-like law upon us (a “law in the cosmos,” you might call it), then all those antique myths about prophecy and the ironic insistency of fate start to appear less like the superstitions of benighted folk in the Back When and start to seem remarkably, well, prescient. And not only prescient, but based on real-life experience with prescience. Divination was an important part of Greek culture, for instance; it was even the basis of their medicine. Sick patients went to temples and caves to have healing dreams in the presence of priests who could interpret their dreams’ signs. They were not strangers to this stuff, as we now are. As intrinsically precognitive beings who think of ourselves as freely willed, the logic of wyrd is our ruler. We can’t go anywhere that would prevent ourselves from existing, prevent ourselves from getting to the experiences and realizations ahead of us that will turn out to have retroinfluenced our lives now, and this imposes a kind of blindness on us. That blindness may keep us from going insane, reducing the level of prophecy to a manageable level. It is why our dreamlife only shows us the future as through a glass, darkly. It is also why the world seems so tricksterish to those who are really paying attention. That we are interfered with by an intelligence that is somehow within us but also Other is the human intuition that Freud theorized in such a radical new way. His focus was on how this Other inside could make us ill; the flip side is that it really does serve as our guide, especially when we let ourselves be led by our unreason. Research shows that “psi” is an unconscious, un-willed function or group of functions.2 The laboratory experiments by Daryl Bem, Dean Radin, and many others strongly support something like presentiment (future-feeling) operating outside of conscious awareness, and it could be a pervasive feature or even a basic underlying principle of our psychology.

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.

Later, as they sat at one another’s elbows, eating dinner at the employee house where they lived, Roan detected a subtle sense of happiness around Shiloh. Again, nothing obvious, but his operator’s senses told him that. “You said you were writing a chapter? On your latest book? The one that’s due to your editor’s desk?” “Yes.” She shrugged. “I woke up this morning WANTING to write for the first time since coming here.” She met his gray gaze, seeing interest in them. Roan, she was discovering, missed nothing. He listened to her without ever interrupting her flow of thought. “First time.” “Is this a good thing?” he wondered, adding more spoonfuls of whipped potatoes onto his plate. “Sure is,” she sighed, giving him a look of relief. “I’ve had writer’s block for the last six months. I just haven’t felt the driving passion to write.” She added some green beans onto her plate. “Ever since the stalker came into my life, my writing has turned off.” “Kind of expected?” “I suppose,” Shiloh muttered. “It’s hurt me in so many ways, seen and unseen.” “It’s what we in the military call psy ops or psychological warfare.

choose the story you will stand in. How to choose? What will you believe, given how easily reason, logic, and evidence are conscripted to the service of a story? Here is an alternative: Choose the story that best embodies who you really are, who you wish to be, and who you are in fact becoming. Behind the fog of helplessness of the question “Will we make it?” is a gateway to our power to choose and to create. Because written on its threshold is another question, the real question: “Who am I?” The despair is only as valid as the story beneath it that generates what we believe possible. The story beneath it is the Story of Self. So who are you? Are you a discrete and separate individual in a world of other? Or are you the totality of all relationships, converging at a particular locus of attention? Get over the fantasy that you can answer this question by finding proof. Reading one more book on psi phenomena or past-life regression won’t satisfy your inner skeptic. No amount of evidence will be enough. You are just going to have to choose, without proof. Who are you?

UNKNOWN UNKNOWNS Associative binding of experiences in memory to create an internal chronology would also help explain why most precognitive dreams are only identified as such in hindsight. Even if premory is just an aspect of memory and obeys most of the same principles, the stand-out exception is that only with memory for things past can we engage in what psychologists call source monitoring. We can often tell more or less how we know things from past experience because we can situate them, at least roughly, in relation to other biographical details. We can’t do this with experiences refluxing from our future, because they lack any context. We don’t know yet where or how they fit into our lives, so it may be natural for the conscious mind to assume that they don’t fit at all.12 Again, it is natural and inviting to think of precognition as a kind of radar or sonar scanning for perils in the water ahead. A metaphor that Dunne used for precognitive dreaming is a flashlight we point ahead of us on a dark path. But it makes more sense that our brains are constantly receiving messages sent back in time from our future self and are continually sifting and scanning those messages for possible associations to present concerns and longstanding priorities without knowing where that information comes from, let alone how far away it is in time. Items that match our current concerns or preoccupations will be taken and elaborated as dreams or premonitions or other conscious “psi” experiences, but we are likely only to recognize their precognitive character after the future event transpires and we recognize its source. And even then, we will only notice it, by and large, if we are paying close attention. That matching or resonance with current concerns may be important in determining the timing of a dream in relation to its future referent. For instance, it is possible Freud dreamed about the oral symptoms in the mouth of his patient Anna Hammerschlag when he did because of a confluence of events in his life in 1895 that pre-minded him of his situation all those years later, in 1923—including his relapse to smoking his cigars after his friend Wilhelm Fliess had told him to quit. Again, his thoughts about his smoking may have been the short circuit or thematic resonance between these two distant points in his life, precipitating the dream. Incidentally, there is no reason to assume that that single dream of Freud’s was the only one in his life about his cancer and surgeries. Multiple dreams may point to the same experience via multiple symbolic or associative avenues, so it would be expected that some of Freud’s later dreams, especially closer to 1923, may have also related to the same experiences. We’ll never know, of course. But dreamers frequently report multiple precognitive dreams targeting the same later upheaval in their lives, especially major experiences like health crises and life milestones.

Are some people more psychic than others? In his 2012 book First Sight Dr James Carpenter, an American psychologist and parapsychologist, has argued that there is an inherited spectrum of psi sensitivity ranging from a barely detectable intuitive influence through to clairvoyant episodes of strongly visualized precognition later confirmed. It is likely that such sensitivity and the form of its manifestation varies according to mood, circumstance and need.

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.

Stochastic and Reactive Effects Replication may be difficult to achieve if the phenomenon under study is inherently stochastic, that is, if it changes with time. Moreover, the phenomenon may react to the experimental situation, altering its characteristics because of the experiment. These are particularly sticky problems in the behavioral and social sciences, for it is virtually impossible to guarantee that an individual tested once will be exactly the same when tested later. In fact, when dealing with living organisms, we cannot realistically expect strict stability of behavior over time. Researchers have developed various experimental designs that attempt to counteract this problem of large fluctuations in behavior. Replication is equally problematic in medical research, for the effects of a drug as well as the symptoms of a disease change with time, confounding the observed course of the illness. Was the cure accelerated or held back by the introduction of the test drug? Often the answer can only be inferred based on what happens on average to a group of test patients compared to a group of control patients. Even attempts to keep experimenters and test participants completely blind to the experimental manipulations do not always address the stochastic and reactive elements of the phenomena under study. Besides the possibility that an effect may change over time, some phenomena may be inherently statistical; that is, they may exist only as probabilities or tendencies to occur. Experimenter Effects In a classic book entitled Pitfalls in Human Research, psychologist Theodore X. Barber discusses ten ways in which behavioral research can go wrong.11 These include such things as the “investigator paradigm effect,” in which the investigator’s conceptual framework biases the way an experiment is conducted and interpreted, and the “experimenter personal attributes effect,” where variables such as age, sex, and friendliness interact with the test participants’ responses. A third pitfall is the “experimenter unintentional expectancy effect”; that is, the experimenter’s prior expectations can influence the outcome of an experiment. Researchers’ expectations and prior beliefs affect how their experiments are conducted, how the data are interpreted, and how other investigators’ research is judged. This topic, discussed in chapter 14, is relevant to understanding the criticisms of psi experiments and how the evidence for psi phenomena has often been misinterpreted.

I would like to acknowledge Dr. Brené Brown and Dr. Kristin Neff as profound influences on my work, as their research on shame and self-compassion, respectively, has been foundational for me. I would also like to acknowledge Caroline Dooner, whose book The F*ck It Diet introduced me to the Intuitive Eating principles of food and body neutrality, a concept that springboarded me into questioning what other aspects of my life were neither good nor bad, and Lesley Cook, PsyD, who has contributed so much to my understanding of executive functioning and how best to help those who struggle with it.

Dr. Kripal uses the “filter thesis” of noted theorist William James who argued that the body and the brain do not produce consciousness but the brain actually works to keep it out. James proposed the “Filter Theory of Consciousness”, a theory that argues that the brain filters out consciousness itself.31 The following is an explanation for individuals who have never had any experience via the Contact Modalities, or any PSI experience. The “filter thesis” argues that the brain is like a concrete wall, it prevents you from having these experiences. For others who have had NDEs, UFO Contact Experiences, Astral Travel Experiences, etc., because of their experiences, your brain becomes more porous and information from our Greater Reality filters into our individuated human consciousness. For these “special” individuals,

According to a 2008 study, there are 15.8 million Americans who practice yoga, including many self-proclaimed Christians.[321] Twenty years ago, these numbers would have been unthinkable. Stefanie Syman, in her recent book, The Subtle Body: The Story of Yoga in America,

Dunne developed a multidimensional theory to account for time travel and published a widely read book in 1927 called An Experiment with Time.[303] Drawing upon Einstein and others, he concluded

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.

Suonerà come un cliché, lo so, ma mi sembra veramente che sia passato solo un giorno da quando il mondo si fissò con quella canzone. Devo confessare che non mi piaceva. Tuttavia, non arriverei a dire che la odiavo. Non la calcolavo, e riconosco che mi dava fastidio quando la sentivo per la millesima volta mentre ero in giro. Anche se, tecnicamente, è stata la mia prima canzone K-pop, al tempo non avevo un’idea precisa di cosa fosse. Per me, era semplicemente una delle solite mode da social media che era andata troppo in là. E, come ogni altra moda, con il tempo “Gangnam Style” sarebbe sparita e avrebbe lasciato il posto ad altri tormentoni. Ma, senza che potessi immaginarlo, aveva posto le basi per qualcosa di più grande e permanente.

Stephan A Schwartz in his Introduction to the Engineering of PSI Trilogy says, “(r)emote viewing has proven capable of producing results when other approaches have failed” (The Secret Vaults of Time, 1976). To that, I would add that remote viewing quite simply just works.

photosystem I (PSI) and the other as photosystem II (PSII). They are coupled together in what is commonly called the Z-scheme,