Psychic Reading Quotes

Calvin: I used to hate writing assignments, but now I enjoy them. I realized that the purpose of writing is to inflate weak ideas, obscure poor reasoning, and inhibit clarity. With a little practice, writing can be an intimidating and impenetrable fog! Want to see my book report? Hobbes: (Reading Calvin's paper) "The Dynamics of Interbeing and Monological Imperatives in Dick and Jane: A Study in Psychic Transrelational Gender modes." Calvin: Academia, here I come!

But when his accusers rose to speak they brought none of the charges I was expecting; they merely had several points of disagreement with him about their peculiar religion and about someone called Jesus, a dead man whom Paul alleged to be alive … Jonathan read on, fascinated by the story, there were so many interesting details. But then he paused – was it the true story it said it was?

Remember that the Tarot is a great and sacred arcanum - its abuse is an obscenity in the inner and a folly in the outer. It is intended for quite other purposes than to determine when the tall dark man will meet the fair rich widow.

A psychic reading is not just about career opportunities, good fortune or meeting tall, dark strangers. It is a sacred portal to manifesting your true destiny.

How do you hate someone who pulled you from the brink of death, not once, but twice?

One of the most useful and important ways to be able to use your psychic gifts is to learn how to read what’s happening in your very own body.

Who else is going to do this job? What do you think that classified ad would read like? 'Dangerous job fighting otherworldly beings, no pay, fame or glory. Death possible. Slobber likely. Injuries always. Must distance yourself from family and friends for their protection.'" -- Cheveyo, Beyond the Darkness

Werewolves are not the subject of academe,” she said, “but you know what the professors would be saying if they were. ‘Monsters die out when the collective imagination no longer needs them. Species death like this is nothing more than a shift in the aggregate psychic agenda. In ages past the beast in man was hidden in the dark, disavowed. The transparency of modern history makes that impossible: We’ve seen ourselves in concentration camps, the gulags, the jungles, the killing fields, we’ve read ourselves in the annals of True Crime. Technology turned up the lights and now there’s no getting away from the fact: The beast is redundant. It’s been us all along.

A sex worker deserves a billion times more respect, than the mystical fraudsters of the society, such as astrologers, psychics and tarot card readers.

Life, of course, never gets anyone's entire attention. Death always remains interesting, pulls us, draws us. As sleep is necessary to our physiology, so depression seems necessary to our psychic economy. In some secret way, Thanatos nourishes Eros as well as opposes it. The two principles work in covert concert; though in most of us Eros dominates, in none of us is Thanatos completely subdued. However-and this is the paradox of suicide-to take one's life is to behave in a more active, assertive, "erotic" way than to helplessly watch as one's life is taken away from one by inevitable mortality. Suicide thus engages with both the death-hating and the death-loving parts of us: on some level, perhaps, we may envy the suicide even as we pity him. It has frequently been asked whether the poetry of Plath would have so aroused the attention of the world if Plath had not killed herself. I would agree with those who say no. The death-ridden poems move us and electrify us because of our knowledge of what happened. Alvarez has observed that the late poems read as if they were written posthumously, but they do so only because a death actually took place. "When I am talking about the weather / I know what I am talking about," Kurt Schwitters writes in a Dada poem (which I have quoted in its entirety). When Plath is talking about the death wish, she knows what she is talking about. In 1966, Anne Sexton, who committed suicide eleven years after Plath, wrote a poem entitled "Wanting to Die," in which these startlingly informative lines appear: But suicides have a special language. Like carpenters they want to know which tools. They never ask why build. When, in the opening of "Lady Lazarus," Plath triumphantly exclaims, "I have done it again," and, later in the poem, writes, Dying Is an art, like everything else. I do it exceptionally well. I do it so it feels like hell. I do it so it feels real. I guess you could say I've a call, we can only share her elation. We know we are in the presence of a master builder.

In the 18th century, a revolution in thought, known as the Enlightenment, dragged us away from the superstition and brutality of the Middle Ages toward a modern age of science, reason and democracy. It changed everything. If it wasn't for the Enlightenment, you wouldn't be reading this right now. You'd be standing in a smock throwing turnips at a witch. Yes, the Enlightenment was one of the most significant developments since the wheel. Which is why we're trying to bollocks it all up. Welcome to a dangerous new era - the Unlightenment - in which centuries of rational thought are overturned by idiots. Superstitious idiots. They're everywhere - reading horoscopes, buying homeopathic remedies, consulting psychics, babbling about "chakras" and "healing energies", praying to imaginary gods, and rejecting science in favour of soft-headed bunkum. But instead of slapping these people round the face till they behave like adults, we encourage them. We've got to respect their beliefs, apparently.

Standing at the window, reading the menu of Obediah's services, the Minotaur wishes he could believe in what she has to offer: a promise woven into deep lines of his palm, some turn of fate told by a card. But faith is a nebulous thing and charlatans a dime a dozen; it's always been that way. The Minotaur both envies and pities the devout.

Some contemporary mediums dislike the term 'psychic' because they feel it carries a negative connotation, leading people to associations with crystal balls, tea-leaf reading, fortune-telling, or other stereotypes.

Sometimes, we expect life to work a certain way and when it doesn’t we blame others or see it as a sign, rather than face the pain of the choices we should or shouldn’t have made. Real healing won’t begin until we stop saying, “God prevented this or that.” Often in our attempt to protect ourselves from pain, we leave things to fate and don’t take chances. Or, we don’t work hard enough to keep the blessings we are given. Maybe, we didn't recognize a blessing, until it was too late. Often, it is the lies we tell ourselves that keeps us stuck in a delusion of not being responsible for our lives. We leave it all up to God. The truth is we are not leaves blowing toward our destiny without any control. To believe this is to take away our freedom of choice and that of others. The final stage of grief is acceptance. This can’t be reached through always believing God willed the outcomes in our lives, despite our inaction or actions. To think so is to take the easy escape from our accountability. Sometimes, God has nothing to do with it. Sometimes, we just screwed up and guarded our heart from accepting it, by putting our outcome on God as the reason it turned out the way it did. Faith is a beautiful thing, but without work we can give into a mysticism of destiny that really doesn't teach us lessons or consequences for our actions. Life then becomes a distorted delusion of no accountability with God always to blame for battles we walked away from, won or loss.

... There is a publication classification in an upper corner. It reads Religion. I'm immediately skeptical <...> because I've always group books such as this in a category with crap like Astrology, Aromatherapy, Crystalology, Pyramid Power, Psychic Healing and Feng Shui <...> that anyone would actually believe that these things could solve their problems, really solve them, instead of just making them forget about them for a while, is asinine to me...

It’s usually not a good idea to put the truth speaker of the tribe on speakerphone.

Tarot is storytelling. It's what we do when we read the cards. Telling stories imbues us with supernatural power - the power to change our story.

We only receive in a psychic reading what is most necessary and beneficial to us at that particular moment in time. Nothing more. Nothing less.

What to Expect from a Psychic Reading Nearby? ☯ +27-68-178-6737 ☯ Why Should You Visit a Psychic in Your Area? - Who Are the Best Psychics Near Me?

—He’s tempted to beat your location out of me. But you asked him to keep me safe.— I thought you couldn’t read Dee-vee-oh well. —Doesn’t take a Fool to foresee this! Jack Deveaux talks with fists.— You sound almost admiring. —Jack is . . . unexpected.— Unexpected? That was something for a psychic to say. Even I didn’t know what Jack would do if his back was against the wall.

A sign that part of your spirit has vacated the premises of your body is when you feel constant boredom or sadness, or like something is missing from your life but you can’t figure out what it is. What is missing may be you!

Jack…” Kade’s voice was low and horrified. “Please tell me you’re not saying what I think you’re saying.” “Hmm?” Jack looked up. “I’m not psychic, Kade, I don’t even believe that psychics exist. There is no possible way I could read your mind and know what you think I’m saying. I’m simply talking about the manner in which Loriel’s eyes were extracted.

Through discussions, reading, contemplation, and practice I've come to recognize the importance of subtle feelings and symbols. By paying attention to subtle energy, typically in the form of thoughts and feelings, we began to tap into our inner capacity to commune with those we've loved and lost, as well as other streams of consciousness and information.

Vonnegut was talking,” I say today, “about the psychic effects of trauma.” There’s a sentence of Alice Miller’s looping in my mind, about grandiose people and depressives, Narcissus and Echo: “Neither can accept the truth that this loss or absence of love has already happened in the past, and that no effort whatsoever can change this fact.” It’s the main thing I’ve learned from reading all this psychology: the future is always trying to feel like the past. When it does, it feels like selfishness, hurt, loss at the hands of others. The trick is to let it empty. Maybe this is another way to come unstuck in time.

Zafar argues that the greatest influence on a writer may be on her psychic dispositions as a writer. Reading Philip Roth, writes Zafar, might clear the way of inhibitions that held you back from writing about reckless desire, the temptations of power, and the immanence of rage, or reading Naipaul might convince you to seize the ego that so wants to be loved, drag it outside, put it up against a wall, and shoot it.

Dear friends & fellow characters, you all know the importance we attach to the power of collective prayer in this our desperate struggle for survival. Some of us have more existence than others, at various times according to fashion. But even this is becoming extremely shadowy & precarious, for we are not read, & when read , we are read badly, we are not lived as we used to be, we are not identified with & fantasized, we are rapidly forgotten. Those of us who have the good fortune to be read by teachers, scholars, & students are not read as we used to be read, but analyzed as schemata, structures, functions within structures, logical & mathematical formulae, aporia, psychic movements, social significances & so forth.

A great number of elements in the characters’ lives, both psychic and factual, are not communicated to us. […] These characters, I believe, enjoy a much greater autonomy than we usually think, and are able to take initiatives unknown both to the writer and the reader. When characters have their own will, their own autonomy, it gives the literary universe a greater internal mobility; it also makes the texts through which we view this world all the more open and incomplete.

When art is made new, we are made new with it. We have a sense of solidarity with our own time, and of psychic energies shared and redoubled, which is just about the most satisfying thing that life has to offer. 'If that is possible,' we say to ourselves, 'then everything is possible'; a new phase in the history of human awareness has been opened up, just as it opened up when people first read Dante, or first heard Bach's 48 preludes and fugues, or first learned from Hamlet and King Lear(/I> that the complexities and contradictions of human nature could be spelled out on the stage. This being so, it is a great exasperation to come face to face with new art and not make anything of it. Stared down by something that we don't like, don't understand and can't believe in, we feel personally affronted, as if our identity as reasonably alert and responsive human beings had been called into question. We ought to be having a good time, and we aren't. More than that, an important part of life is being withheld from us; for if any one thing is certain in this world it is that art is there to help us live, and for no other reason.

Read minds more than minding words.

Spirit never sugarcoats. It speaks only truth on a need-to-know basis.

I’m reading a book about anti-gravity. I can’t put it down.

Your ego is the biggest block you have in being able to listen to and trust your intuition in doing readings or even knowing and familiarizing yourself on a conscious level with your spiritual team.

After a noticeable silence, he'd recently published a book of technically baffling poems, with line breaks so arbitrary and frequent as to be useless, arrhythmic. On the page they look like some of Charles Bukowski's skinny, chatty, muttering-stuttering antiverses. Impossibly, Mark's words make music, the faraway strains of an irresistible jazz. It's plain to any reader, within a few lines—well, go read the poems and see, Marcus Ahearn traffics with the ineffable. He makes the mind of the speaker present, in that here-and-now where the reader actually reads—that place. Such a rare thing. Samuel Beckett. Jean Follain, Ionesco—the composer Billy Strayhorn. Mark calls his process "psychic improvisation" and referred me to the painter Paul Klee; the term was Klee's. "You just get out a pen and a notebook and let your mind go long," he told me.

The sheer vital energy of the Woolfs always astonishes me when I stop to consider what they accomplished on any given day. Fragile she may have been, living on the edge of psychic disturbance, but think what she managed to do nonetheless -- not only the novels (every one a breakthrough in form), but all those essays and reviews, all the work of the Hogarth Press, not only reading mss. and editing, but, at least at the start, packing the books to go out! And besides all that, they lived such an intense social life. (When I went there for tea, they were always going out for dinner and often to a party later on.) The gaiety and the fun of it all, the huge sense of life! The long, long walks through London that Elizabeth Bowen told me about. And two houses to keep going! Who of us could accomplish what she did? There may be a lot of self-involvement in A Writer's Diary, but there is no self-pity (and what has to be remembered is that what Leonard published at that time was only a small part of all the journals, the part that concerned her work, so it had to be self-involved). It is painful that such genius should evoke such mean-spirited response at present. Is genius so common that we can afford to brush it aside? What does it matter if she is major or minor, whether she imitated Joyce (I believe she did not), whether her genius was a limited one, limited by class? What remains true is that one cannot pick up a single one of her books and read a page without feeling more alive. If art is not to be life-enhancing, what is it to be?

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I’d even had business cards made up reading, ABIGAIL COOPER, P.I. with teeny-weeny little letters underneath in parentheses spelling out PSYCHIC INTUITIVE. Most people think I’m trying to be clever. The truth is, I’m a chickenshit.

Went home briefly to get my halter dress for Hero's party, and Mom was waiting for me at the kitchen table. Either she's psychic, or she totally reads my journal, because I haven't said a word about Ben, but somehow she knows something is up. She was siting with a tray of peanut butter crackers, milk, and about twenty pamphlets on STDs she got from her friend Connie, a nurse at Kaiser. When she started showing me pictures of genital warts, I put my cracker down and said, 'Mom, is this really necessary?' She said, 'Honey, I just want you to understand the risks.' 'Yeah, thanks. Now I'm so traumatized I won't have sex until I'm a senior citizen.' She smiled. 'Great. I guess I've done my job then. Do you want a sandwich.

Begin to study all phases of psychic phenomena… begin to read the scripture, searching for those portions of same that give the warning, as well as the instruction as to how one would seek to be an individual who may give a great deal to mankind… Then take the 30th of Deuteronomy, where there is the admonition as to the source, that it's not from somewhere else, but it is within thine own self. For that influence of the Creative Force is so near, yea closer even than thy own hand! Then analyze that, reading in connection with same all of the story of Ruth as to her sincerity. And if it needs to be, those companionships may be drawn from thine own activities, and the fear of what may be in the future will fade as the mists before the morning sun. For in the study of these, not merely read to know them, but get the meaning of universal love, not attempting to make it personal but universal. For God is love and, as ye go about to manifest same in thy conversation, ye may find the true meaning of love…

Oh, fuck, I've just proved that I really am a fruit and nut from California. I'll just show you to the New Age bookstore down the street and get you some organic cold-pressed green juice and a CrossFit session before you have your reading with the psychic.

Did it ever occur to you that there is no such thing as clairvoyant? That maybe psychics are just really good at detective work?” “Or maybe you’ve got that backward. Maybe the reason a good detective can read his subjects is because he’s a little bit psychic.

Although we each believe our thoughts are specific and personal, our thoughts, fears, and desires are typical to all egos and commonly shared. In this way, it is relatively easy to read the thoughts of most humans with just a few subtle cues. Thoughts tend to run along the same worn tracks leading to the same worn conclusions. Combining this knowledge with an understanding of the types of thoughts that individuals at different levels of consciousness gravitate towards will, with experience, lead to becoming a most astute mind reader.

Intuition is not perfect. There is always room for misinterpretation. As you continue to practice, your instincts will get stronger. Like a muscle, instinct needs to be exercised regularly. The only way to become psychically fit is to work those intuitive muscles every day.

She told me it was unlucky to share a reading with others, but the main point, the one I don't mind mentioning because it seems relevant to the story, is that she said I had a kind of evil spirit following me. 'Obviously,' she added, 'that sucks. But if we get you some amber—

It just got ugly in the 1970s for New Journalism, hastened by the decline of general interest magazine. So what happened? Television, mostly, which siphoned away readers and ad dollars, turned celebrity culture into a growth industry, and assured the end of Life, the Saturday Evening Post, and Collier’s – magazine that had published Mailer, Didion, Hersey, and many others. Esquire, New York, and Rolling Stones were no longer must-reads for an engaged readership that couldn’t wait for the next issue to arrive in their mailboxes, eager to find out what Wolfe, Talese, Thompson, and the rest had in store for them. As the seventies drew to a close, so, too, did the last golden era of American journalism. But there was also a sense of psychic exhaustion – that the great stories had all been told and there was nothing left to write about.

For Lacan, psychoanalysis at its most fundamental is not a theory and technique of treating psychic disturbances, but a theory and practice that confronts individuals with the most radical dimension of human existence. It does not show an individual the way to accommodate him- or herself to the demands of social reality; instead it explains how something like ‘reality’ constitutes itself in the first place. It does not merely enable a human being to accept the repressed truth about him- or herself; it explains how the dimension of truth emerges in human reality.

But in the end we found it impossible to ignore the impassioned pleas of the Lost City of White Male Privilege, a controversial municipality whose very existence is often denied by many (mostly privileged white males). Others state categorically that the walls of the locale have been irreparably breached by hip-hop and Roberto Bolaño’s prose. That the popularity of the spicy tuna roll and a black American president were to white male domination what the smallpox blankets were to Native American existence. Those inclined to believe in free will and the free market argue that the Lost City of White Male Privilege was responsible for its own demise, that the constant stream of contradictory religious and secular edicts from on high confused the highly impressionable white male. Reduced him to a state of such severe social and psychic anxiety that he stopped fucking. Stopped voting. Stopped reading. And, most important, stopped thinking that he was the end-all, be-all, or at least knew enough to pretend not to be so in public. But in any case, it became impossible to walk the streets of the Lost City of White Male Privilege, feeding your ego by reciting mythological truisms like “We built this country!” when all around you brown men were constantly hammering and nailing, cooking world-class French meals, and repairing your cars. You couldn’t shout “America, love it or leave it!” when deep down inside you longed to live in Toronto.

The psychoanalyst Erik H. Erikson devoted a chapter in his Pulitzer Prize—winning book, Childhood and Society, to his reflections on the American identity. “This dynamic country,” he wrote, “subjects its inhabitants to more extreme contrasts and abrupt changes during a generation than is normally the case with other great nations.” Such trends have only accelerated since Erikson made that observation in 1950. The effects of rapid social and economic shifts on the parenting environment are too well known to need detailing here. The erosion of community, the breakdown of the extended family, the pressures on marriage relationships, the harried lives of nuclear families still intact and the growing sense of insecurity even in the midst of relative wealth have all combined to create an emotional milieu in which calm, attuned parenting is becoming alarmingly difficult. The result being successive generations of children in alienation, drug use and violence — what Robert Bly has astutely described as “the rage of the unparented.” Bly notes in The Sibling Society that “in 1935 the average working man had forty hours a week free, including Saturday. By 1990, it was down to seventeen hours. The twenty-three lost hours of free time a week since 1935 are the very hours in which the father could be a nurturing father, and find some center in himself, and the very hours in which the mother could feel she actually has a husband.” These patterns characterize not only the earlyyears of parenting, but entire childhoods. “Family meals, talks, reading together no longer take place,” writes Bly. “What the young need — stability, presence, attention, advice, good psychic food, unpolluted stories — is exactly what the sibling society won’t give them.

Reading a book by Lee is like uncovering a moldy VHS tape from the back of an abandoned storage bin and cleaning it up. It’s putting that tape in your TV and watching a movie that hasn’t even made it to IMDB or Letterboxd. It’s a treasure hunt, minus the disappointment of digging in your backyard and not even claiming an arrowhead for your efforts.

Many fawns survived by constantly focusing their awareness on their parents to figure out what was needed to appease them. Some became almost psychic in their ability to read their parents moods and expectations. This then helped them to figure out the best response to neutralize parental danger. For some, it even occasionally won them some approval.

As I have already noted, even if psychics, astrologers, or other oracles are truly gifted, intuition is at best a do-it-yourself project. Other people's perspectives can be helpful at times, but ultimately the sixth gateway is about trusting your own inner guidance, doing your own readings, rather than searching for wisdom outside yourself. The goal is to take responsibility for guiding your own life and trusting your own intuitive capacities to do so.

Each thought, emotion, or feeling is manifested by a certain shade or combination of colors belonging to that particular thought, emotion, or feeling, which color or colors manifest themselves in the Aura of that particular mental principle in which the thought, emotion, or feeling naturally originates, and are of course visible to the observer studying the composite Aura of the thinker. The developed psychic may read the thoughts of a person as he can the pages of an open book,

Crap food. Toxic music. Even pop psychology and religion. We take the human impulse toward self-knowledge, and reconstitute it as EST, The Forum, and Scientology. We pervert the 5000-year-old spiritual discipline of Yoga into a weight loss regimen and an excuse to buy cute, clingy stretch pants. And then there’s our affectation for New Age religion, which is to actual religion as light jazz is to Coltrane: Astrology, palm reading, Phrenology, past life regression, astral projection, tarot, numerology, crystals, psychics, and mediums who talk to the dead.

The boy who wears his comic books like armor often sits alone. He is more comfortable with Iron Man and his own thoughts than he will ever be with a woman. Because of his nervous ticks, no matter how long they are together, she will never feel commonplace to him. She will always know she is special. The boy who wears his comic books like armor tries to tell her that he loves her every day. She does not understand. When he says, You remind me of Psylocke, he is not saying he actually thinks she is a scantily clad assassin. He is just saying, Damn girl, you must be psychic. How else could you always know the right thing to make me smile? You have to be a ninja. How else could you have stolen my heart so easily? He is saying, Dammmmmmmmnnnnnn girl, you absolutely have to be Psylocke! She is the only character I have ever read about who is as graceful and daring as you are. She does not understand. The boy who wears his comic books like armor is not a good lover. The way he barely touches her makes her feel unattractive. Like he is only doing this because she wants him to. This could not be further from the truth. He is simply treating her like the only thing that has ever been this important to him before: comic books. He removes her clothes like he would the slipcover from a brand new issue, as careful not to wrinkle her clothing as he is not to damage the plastic. One day, she will leave him because feeling special isn’t as important as feeling loved. He does love her. She can’t understand. He will spend the rest of his life wishing he were Peter Parker, knowing that if he had a mask to remove, then, just like Mary Jane, she would be with him forever. But he doesn’t have a mask to remove, just an awkward smile. He hopes that one day that’s enough.

Dennis White has asked me to write a letter recommending him to the Emanuel Lutheran Seminary (Master of Divinity Program), and I am happy to grant his modest request. Four years ago Mr. White enrolled as a dewy-eyed freshman in one of my introductory literature courses (Cross-cultural Readings in English, or some such dumping ground of a title); he returned several years later for another dose of instruction, this time in the Junior/Senior Creative Writing Workshop—a particularly memorable collection of students given their shared enthusiasm for all things monstrous and demonic, nearly every story turned in for discussion involving vampires, werewolves, victims tumbling into sepulchers, and other excuses for bloodletting. I leave it to professionals in your line of work to pass judgment on this maudlin reveling in violence. A cry for help of some sort? A lack of faith — given the daily onslaught of news about melting ice caps, hunger, joblessness, war — in the validity or existence of a future? Now in my middle fifties, an irrelevant codger, I find it discomfiting to see this generation dancing to the music of apocalypse and carrying their psychic burdens in front of them like infants in arms.

I have read your memory and your thoughts.   It seems you are trying to restrain your power to live a life without it.  In order to live a more fulfilling life.  You believe interpersonal relationships are more important than psychic power.  This is the thought of a blessed one.  You underestimate the world.  You live isolated from all the bad in this world.  Subconsciously you know you can solve your problems with your power, you always have a last resort.  I have created this world in accord with your fragile and weak mind.  However, do not misunderstand my intention.  None of this is your fault.  You've done nothing wrong.

Werewolves are not a subject for academe,” she said, “but you know what the professors would be saying if they were. ‘Monsters die out when the collective imagination no longer needs them. Species death like this is nothing more than a shift in the aggregate psychic agenda. In ages past the beast in man was hidden in the dark, disavowed. The transparency of modern history makes that impossible: We’ve seen ourselves in the concentration camps, the gulags, the jungles, the killing fields, we’ve read ourselves in the annals of True Crime. Technology turned up the lights and now there’s no getting away from the fact: The beast is redundant. It’s been us all along.

Demons may thus fool people such as psychics and their clients into thinking that people who are supposedly sensitive to the paranormal can read minds. For example, a demon knows that I am feeling very sad about the recent death of a friend. I go to a psychic, hoping to learn something as to the state of my friend’s soul. The demon knows about the death and observes that I am feeling down. He can suggest to the psychic’s mind that I am sad over the death of my friend. Although he has never met me, the psychic can tell me how I am feeling and why. We both think the psychic is somehow reading my mind and my feelings, when we are both just being used and deceived by the devil.

If I know the classical psychological theories well enough to pass my comps and can reformulate them in ways that can impress peer reviewers from the most prestigious journals, but have not the practical wisdom of love, I am only an intrusive muzak soothing the ego while missing the heart. And if I can read tea leaves, throw the bones and manipulate spirits so as to understand the mysteries of the universe and forecast the future with scientific precision, and if I have achieved a renaissance education in both the exoteric and esoteric sciences that would rival Faust and know the equation to convert the mass of mountains into psychic energy and back again, but have not love, I do not even exist. If I gain freedom from all my attachments and maintain constant alpha waves in my consciousness, showing perfect equanimity in all situations, ignoring every personal need and compulsively martyring myself for the glory of God, but this is not done freely from love, I have accomplished nothing. Love is great-hearted and unselfish; love is not emotionally reactive, it does not seek to draw attention to itself. Love does not accuse or compare. It does not seek to serve itself at the expense of others. Love does not take pleasure in other peeople's sufferings, but rejoices when the truth is revealed and meaningful life restored. Love always bears reality as it is, extending mercy to all people in every situation. Love is faithful in all things, is constantly hopeful and meets whatever comes with immovable forbearance and steadfastness. Love never quits. By contrast, prophecies give way before the infinite possibilities of eternity, and inspiration is as fleeting as a breath. To the writing and reading of many books and learning more and more, there is no end, and yet whatever is known is never sufficient to live the Truth who is revealed to the world only in loving relationship. When I was a beginning therapist, I thought a lot and anxiously tried to fix people in order to lower my own anxiety. As I matured, my mind quieted and I stopped being so concerned with labels and techniques and began to realize that, in the mystery of attentive presence to others, the guest becomes the host in the presence of God. In the hospitality of genuine encounter with the other, we come face to face with the mystery of God who is between us as both the One offered One who offers. When all the theorizing and methodological squabbles have been addressed, there will still only be three things that are essential to pastoral counseling: faith, hope, and love. When we abide in these, we each remain as well, without comprehending how, for the source and raison d'etre of all is Love.

She opened her eyes and looked into his rather intensely. "What?" Alex asked. "This cannot be." "What can't be?" Alex asked her, more bafflement in his voice this time. "I have been reading people all my life. I can even read cats and dogs. I've been doing it all my life and i've been here longer than the two of you put together." "And?" Alex wanted to get to the point. Whatever the truth may be, he just wanted to hear it, wanted it on the table before them so he could get this over with and they can go home. "AND.....you are the first person that has nothing for me to see." "And here I was hoping you'd say I'd win the lottery or get married to a supermodel or something." Alex said, starting to laugh. "You don't understand. I don't see anything, anything at all. There is nothing to you, nothing but what I see before me." "So....what does that mean?" "It means you don't exist.

Adam Parrish was uncanny. Perhaps standing next to Ronan Lynch, dreamer of dreams, he looked ordinary, but it was only because everything uncanny about him was turned inside instead of out. He, too, had a connection with the peculiar ley line energy that seemed to power Ronan's dreams, except that Adam's connection happened while he was awake, and only ever produced knowledge instead of objects. He was something like a psychic, if there was such a thing as a psychic whose powers extended more towards the future of the world than the future of people. During the idyllic summer he'd spent at the Barns with Ronan, he'd played with energy nearly every single day. He'd gaze into a bowl of dark liquid and lose himself in the unfathomable pulse that connects all living things. While on the phone with Gansey or Blue, he'd take out his deck of haunted tarot cards and read one or three cards for them. At night, he'd sit on the end of Ronan's childhood bed and meet Ronan in dreamspace--Ronan, asleep, in a dream, Adam, awake, in a trance. He had put all of that away to go to Harvard.

It would seem that one can pursue any science with the intellect alone except psychology, whose subject—the psyche—has more than the two aspects mediated by sense-perception and thinking. The function of value—feeling—is an integral part of our conscious orientation and ought not to be missing in a psychological judgment of any scope, otherwise the model we are trying to build of the real process will be incomplete. Every psychic process has a value quality attached to it, namely its feeling-tone. This indicates the degree to which the subject is affected by the process or how much it means to him (in so far as the process reaches consciousness at all). It is through the “affect” that the subject becomes involved and so comes to feel the whole weight of reality. The difference amounts roughly to that between a severe illness which one reads about in a textbook and the real illness which one has. In psychology one possesses nothing unless one has experienced it in reality. Hence a purely intellectual insight is not enough, because one knows only the words and not the substance of the thing from inside.

The real rivalry between Britain and France in the nineteenth and twentieth centuries was about commercial and political power. They sought to achieve their aims, however, in very different ways. The British were mostly interested in money and therefore mainly indifferent to the cultures of the ‘natives’ they colonized, subjugating them by force of arms when and if necessary. The French, in contrast, controlled their colonies by pursuing the ‘civilizing mission’, effectively seeking to make their subjects culturally French. Of course the French plundered where they could, but there was an added strategic urge to extend the concept of ‘Frenchness’ across the world. Furthermore, under the rigidities of the French educational system, there could be no argument about what this identity meant. The absurd end-point of this policy was Berber Muslim students in the hills of Algeria, who had never been to France, reading about their ‘Gaulish ancestors’. The comedy soon turns tragic when this cultural cosh splinters individual identity; as we shall see, such psychic trauma is the key to understanding not just the killing-jar of Algeria but the entire French sphere of influence in the Arab world.

to be open and straightforward about their needs for attention in a social setting. It is equally rare for members of a group in American culture to honestly and openly express needs that might be in conflict with that individual’s needs. This value of not just honestly but also openly fully revealing the true feelings and needs present in the group is vital for it’s members to feel emotional safe. It is also vital to keeping the group energy up and for giving the feedback that allows it’s members to know themselves, where they stand in relation to others and for spiritual/psychological growth. Usually group members will simply not object to an individual’s request to take the floor—but then act out in a passive-aggressive manner, by making noise or jokes, or looking at their watches. Sometimes they will take the even more violent and insidious action of going brain-dead while pasting a jack-o’-lantern smile on their faces. Often when someone asks to read something or play a song in a social setting, the response is a polite, lifeless “That would be nice.” In this case, N.I.C.E. means “No Integrity or Congruence Expressed” or “Not Into Communicating Emotion.” So while the sharer is exposing his or her vulnerable creation, others are talking, whispering to each other, or sitting looking like they are waiting for the dental assistant to tell them to come on back. No wonder it’s so scary to ask for people’s attention. In “nice” cultures, you are probably not going to get a straight, open answer. People let themselves be oppressed by someone’s request—and then blame that someone for not being psychic enough to know that “Yes” meant “No.” When were we ever taught to negotiate our needs in relation to a group of people? In a classroom? Never! The teacher is expected to take all the responsibility for controlling who gets heard, about what, and for how long. There is no real opportunity to learn how to nonviolently negotiate for the floor. The only way I was able to pirate away a little of the group’s attention in the school I attended was through adolescent antics like making myself fart to get a few giggles, or asking the teacher questions like, “Why do they call them hemorrhoids and not asteroids?” or “If a number two pencil is so popular, why is it still number two,” or “What is another word for thesaurus?” Some educational psychologists say that western culture schools are designed to socialize children into what is really a caste system disguised as a democracy. And in once sense it is probably good preparation for the lack of true democratic dynamics in our culture’s daily living. I can remember several bosses in my past reminding me “This is not a democracy, this is a job.” I remember many experiences in social groups, church groups, and volunteer organizations in which the person with the loudest voice, most shaming language, or outstanding skills for guilting others, controlled the direction of the group. Other times the pain and chaos of the group discussion becomes so great that people start begging for a tyrant to take charge. Many times people become so frustrated, confused and anxious that they would prefer the order that oppression brings to the struggle that goes on in groups without “democracy skills.” I have much different experiences in groups I work with in Europe and in certain intentional communities such as the Lost Valley Educational Center in Eugene, Oregon, where the majority of people have learned “democracy skills.” I can not remember one job, school, church group, volunteer organization or town meeting in mainstream America where “democracy skills” were taught or practiced.

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Oedipa spent the next several days in and out of libraries and earnest discussions with Emory Bortz and Genghis Cohen. She feared a little for their security in view of what was happening to everyone else she knew. The day after reading Blobb's Peregrinations she, with Bortz, Grace, and the graduate students, attended Randolph Driblette's burial, listened to a younger brother's helpless, stricken eulogy, watched the mother, spectral in afternoon smog, cry, and came back at night to sit on the grave and drink Napa Valley muscatel, which Driblette in his time had put away barrels of. There was no moon, smog covered the stars, all black as a Tristero rider. Oedipa sat on the earth, ass getting cold, wondering whether, as Driblette had suggested that night from the shower, some version of herself hadn't vanished with him. Perhaps her mind would go on flexing psychic muscles that no longer existed; would be betrayed and mocked by a phantom self as the amputee is by a phantom limb. Someday she might replace whatever of her had gone away by some prosthetic device, a dress of a certain color, a phrase in a ' letter, another lover. She tried to reach out, to whatever coded tenacity of protein might improbably have held on six feet below, still resisting decay-any stubborn quiescence perhaps gathering itself for some last burst, some last scramble up through earth, just-glimmering, holding together with its final strength a transient, winged shape, needing to settle at once in the warm host, or dissipate forever into the dark. If you come to me, prayed Oedipa, bring your memories of the last night. Or if you have to keep down your payload, the last five minutes-that may be enough. But so I'll know if your walk into the sea had anything to do with Tristero. If they got rid of you for the reason they got rid of Hilarius and Mucho and Metzger-maybe because they thought I no longer needed you. They were wrong. I needed you. Only bring me that memory, and you can live with me for whatever time I've got. She remembered his head, floating in the shower, saying, you could fall in love with me. But could she have saved him? She looked over at the girl who'd given her the news of his death. Had they been in love? Did she know why Driblette had put in those two extra lines that night? Had he even known why? No one could begin to trace it. A hundred hangups, permuted, combined-sex, money, illness, despair with the history of his time and place, who knew. Changing the script had no clearer motive than his suicide. There was the same whimsy to both. Perhaps-she felt briefly penetrated, as if the bright winged thing had actually made it to the sanctuary of her heart-perhaps, springing from the same slick labyrinth, adding those two lines had even, in a way never to be explained, served him as a rehearsal for his night's walk away into that vast sink of the primal blood the Pacific. She waited for the winged brightness to announce its safe arrival. But there was silence. Driblette, she called. The signal echoing down twisted miles of brain circuitry. Driblette! But as with Maxwell's Demon, so now. Either she could not communicate, or he did not exist.

God famously doesn't afflict Job because of anything Job has done, but because he wants to prove a point to Satan. Twenty years later, I am sympathetic with my first assessment; to me, in spite of the soft radiant beauty of many of its passages, the Bible still has a mechanical quality, a refusal to brook complexity that feels brutal and violent. There has been a change, however. When I look at Revelation now, it still seems frightening and impenetrable, and it still suggests an inexorable, ridiculous order that is unknowable by us, in which our earthly concerns matter very little. However, it not longer reads to me like a chronicle of arbitrarily inflicted cruelty. It reads like a terrible abstract of how we violate ourselves and others and thus bring down endless suffering on earth. When I read And they blasphemed the God of heaven because of their pain and their sores, and did not repent of their deeds, I think of myself and others I've known or know who blaspheme life itself by failing to have the courage to be honest and kind—and how then we rage around and lash out because we hurt. When I read the word fornication, I don't read it as a description of sex outside legal marriage: I read it as sex done in a state of psychic disintegration, with no awareness of one's self or one's partner, let alone any sense of honor or even real playfulness. I still don't know what to make of much of it, but I'm inclined to read it as a writer's primitive attempt to give form to his moral urgency, to create a structure that could contain and give ballast to the most desperate human confusion.

With an obscure hesitation one steps into the day and its frame and its costume. Between the puzzlement and its summary abandonment, between the folds of waking consciousness and their subsequent limitation, is a possible city. Solitude, hotels, aging, love, hormones, alcohol, illness – these drifting experiences open it a little. Sometimes prolonged reading holds it ajar. Another’s style of consciousness inflects one’s own; an odd syntactic manner, a texture of embellishment, pause. A new mode of rest. I can feel physiologically haunted by a style. It’s why I read ideally, for the structured liberation from the personal, yet the impersonal inflection can persist outside the text, beyond the passion of readerly empathy, a most satisfying transgression that arrives only inadvertently, never by force of intention. As if seized by a fateful kinship, against all the odds of sociology, the reader psychically assumes the cadence of the text. She sheds herself. This description tends towards a psychological interpretation of linguistics, but the experience is also spatial. I used to drive home from my lover’s apartment at 2 a.m., 3 a.m. This was Vancouver in 1995. A zone of light-industrial neglect separated our two neighbourhoods. Between them the stretched-out city felt abandoned. My residual excitement and relaxation would extend outwards from my body and the speeding car, towards the dilapidated warehouses, the shut storefronts, the distant container yards, the dark exercise studios, the pools of sulphur light, towards a low-key dereliction. I would feel pretty much free. I was a driver, not a pronoun, not a being with breasts and anguish. I was neither with the lover nor alone. I was suspended in a nonchalance. My cells were at ease. I doted on nothing.

I won’t know where we’re going until we get there.” Skylar was completely unfazed by my snapping. “And once we get there, I probably won’t know why until you guys tell me what’s going on.” “You’re the psychic,” Bethany muttered. “Shouldn’t you be able to figure it out for yourself?” If anything, Skylar seemed enthused by the pointed question. “Reading your minds on command would require being significantly psychic, and I’m not. I never know when I’m going to pick up something, and it comes in pieces and feelings, not in words. So who wants to clue the sophomore in?” Not me. I didn’t want to drag Skylar into this. There was just something about her that screamed protect me! Whoever the men looking for the “anemic cheerleader” were, I was fairly certain I didn’t want them anywhere near the Little Optimist That Could. Unfortunately, Bethany had no such predilection. “Sometime in the past week, I got bitten by a chupacabra. Somehow—no idea how—Kali lured it out of my body and into hers. She’s already far enough gone that medical science can’t do a thing to save her, and she’s got some kind of plan—probably a risky, unreliable one riddled with holes—to get the bloodsucker out.” Bethany blew out a long breath and then glanced back over her shoulder at Skylar. “There. You know what I know about the current situation. So, any time now, feel free to do your whole ‘psychic’ thing and tell me where the bedazzler we’re going, or I might be forced to physically hurt you.” Skylar made a pfft sound with her lips. “Five brothers,” she said, pointing to herself. Then she pointed to Bethany. “Only child. I could totally take you. Turn left.” Bethany slammed on the brakes. “Seriously?” “Please?” Skylar smiled winningly, and after a long moment, Bethany turned left onto an access road that dead-ended into a large parking lot. 

Anyone reading or rereading Infinite Jest will notice an interesting pertinence: throughout the book, Wallace’s flat, minor, one-note characters walk as tall as anyone, peacocks of diverse idiosyncrasy. Wallace doesn’t simply set a scene and novelize his characters into facile life; rather, he makes an almost metaphysical commitment to see reality through their eyes. A fine example of this occurs early in Infinite Jest, during its “Where was the woman who said she’d come” interlude. In it we encounter the paranoid weed addict Ken Erdedy, whose terror of being considered a too-eager drug buyer has engendered an unwelcome situation: he is unsure whether or not he actually managed to make an appointment with a woman able to access two hundred grams of “unusually good” marijuana, which he very much wants to spend the weekend smoking. For eleven pages, Erdedy does nothing but sweat and anticipate this woman’s increasingly conjectural arrival with his desired two hundred grams. I suspect no one who has struggled with substance addiction can read this passage without squirming, gasping, or weeping. I know of nothing else in the entirety of literature that so convincingly inhabits a drug-smashed consciousness while remaining a model of empathetic clarity. The literary craftsman’s term for what Wallace is doing within the Erdedy interlude is free indirect style, but while reading Wallace you get the feeling that bloodless matters of craftsmanship rather bored him. Instead, he had to somehow psychically become his characters, which is surely why he wrote so often, and so well, in a microscopically close third person. In this very specific sense, Wallace may be the closest thing to a method actor in American literature, which I cannot imagine was without its subtle traumas. And Erdedy is merely one of Infinite Jest’s hundreds of differently damaged walk-on characters! Sometimes I wonder: What did it cost Wallace to create him?

In Being and Event and elsewhere throughout his philosophy, Alain Badiou grants love an evental status, locating it among what he calls the four truth procedures. This inclusion of love seems anomalous. In comparison with the other three truth procedures, love doesn’t fit in. When one reads Being and Event for the first time, one can’t help but feel that the conception of the love event represents a philosophical misstep on Badiou’s part, a case where he allowed his own private emotions to have an undue impact on his philosophy. Though Badiou may like the feeling of being in love, this hardly justifies its status as a truth procedure. Unlike politics, art, and science, love seems to be an isolated phenomenon. A love event—the relationship of Jill and Dave, for instance—doesn’t have the same world-historical impact as the French Revolution or the invention of twelve-tone music (examples of the political and artistic event from Badiou). Even a love event that garners great attention, like the affair between Héloïse d’Argenteuil and Peter Abélard, fails to produces the type of substantive changes accomplished by the storming of the Bastille. But Badiou classifies love alongside the other truth procedures for its disruptiveness of everyday life and—which is in some sense to say the same thing—for its ability to arouse the subject’s passion. Love may be an anomalous truth procedure, but perhaps this is because it is the paradigmatic truth procedure. Love’s disruption of our everyday life is much more palpable than that of politics, art, or science. The subject in love feels as if it can’t exist without the beloved, while even Galileo himself didn’t feel this strongly about the scientific event in which he participated. It is much easier to imagine subjects dying for the sake of love than for the sake of the twelve-tone system of modern music. This is because love has a disruptiveness that transcends the other truth procedures. The cynical approach to love fails to register this disruptiveness. According to Badiou, the cynic contends that “love is only a variant of generalized hedonism,” and this cynicism enables one to avoid “every profound and authentic experience of otherness from which love is woven.” Dismissing the reality of love—seeing it as just a capitalist plot—is a way of avoiding the transformation that it demands, but it also leaves one’s existence bereft of significance. The passion that love arouses impels subjects to continue to go on.

I have a friend—she is the kind of friend that all of us have—who is a true believer in astrology and psychic phenomenon, a devotee of reiki, a collector of crystals, a woman who occasionally sends me emails with cryptic titles and a single line of text asking, for example, the time of day that I was born or whether I have any mental associations with moths. None that come immediately to mind, I write back. But then of course moths are suddenly everywhere: on watercolor prints in the windows of art shops, in Virginia Woolf’s diaries, on the pages of the illustrated children’s book I read to my nieces. This woman, whom I have known since I was very young, also experiences strange echoes and patterns, but for her they are not the result of confirmation bias or the brain’s inclination toward narrative. She believes that the patterns are part of the very fabric of reality, that they refer to universal archetypes that express themselves in our individual minds. Transcendent truths, she has told me many times, cannot be articulated intellectually because higher thought is limited by the confines of language. These larger messages from the universe speak through our intuitions, and we modern people have become so completely dominated by reason that we have lost this connection to instinct. She claims to receive many of these messages through images and dreams. In a few cases she has predicted major global events simply by heeding some inchoate sensation—an aching knee, the throbbing of an old wound, a general feeling of unease. This woman is a poet, and I tend to grant her theories some measure of poetic license. It seems to me that beneath all the New Agey jargon, she is speaking of the power of the unconscious mind, a realm that is no doubt elusive enough to be considered a mystical force in its own right. I have felt its power most often in my writing, where I’ve learned that intuition can solve problems more efficiently than logical inference. This was especially true when I wrote fiction. I would often put an image in a story purely by instinct, not knowing why it was there, and then the image would turn out to be the perfect metaphor for some conflict that emerged between the characters—again, something that was not planned deliberately—as though my subconscious were making the connections a step or two ahead of my rational mind. But these experiences always took place within the context of language, and I couldn’t understand what it would mean to perceive knowledge outside that context. I’ve said to my friend many times that I believe in the connection between language and reason, that I don’t believe thought is possible without it. But like many faith systems, her beliefs are completely self-contained and defensible by their own logic. Once, when I made this point, she smiled and said, “Of course, you’re an Aquarius.

In this place where time is layered into one moment, be completely open. Don't censor any information you are given, even and especially if it doesn't make sense.

Please book an appointment on my website or through the messenger. I would appreciate it very much. Any calls will be referred back to book an appointment.

As humans, we sometimes tend to see people as their color, gender, or age. Spirit is one of the last things we read on a conscious level. Start to sense the essence first. This way of acknowledging our fellow beings can open many new doors of insight.

People can speak to teapots and hear their answers as clearly as you are reading this now. We call them psychotics and give them drugs. People can speak to ghosts and hear their answers. We call them psychics and give them money. People can speak to gods and receive their message. We call them prophets and give them our souls. The social definition of who is speaking is more important than the message and until we know what ‘normal’ is how can we even grasp what is ‘paranormal’?

Dr. Oz’s New Age affinity for psychics, spirit guides, past lives, and contacting the dead was showcased on his March 15, 2011 program—just two months after the launch of the Daniel Plan—titled, “Psychic Mediums: Are they the New Therapists?” The promo on his website read: “Can talking to lost loved ones heal your grief? Hear why psychic John Edward believes you can talk to the dead.

Empaths are born with these traits, and since most of their parents are unaware of why their child is so hypersensitive, they don’t receive any training on how to handle this type of psi ability. They also have very little understanding of or compassion for how overwhelming it must be to feel emotions at such an intense level. Those who don’t experience this kind of feeling have a difficult time understanding or sympathizing with what an empath experiences on a daily basis. When I was a young empath, I could enter a room of people and read the temperature of the room by the energy that everyone was giving off. I could tell if my father was soon to be erupting in anger and when my mother was in a state of high anxiety. The energy would wash over me and enter my auric field, where I would experience the emotions that both were emitting. Because I didn’t know how to release this energy or what to do with it, it would stay in my auric field. I would gather too much and end up with a stomachache. Holidays with large gatherings of family were the most challenging. Invariably, I would be so overwhelmed as I psychically picked up all this energy without releasing it from my physical and aura body that I would become physically ill every Christmas. I would exhibit flu-like symptoms and have an upset stomach to the point of vomiting. My mother would put me in bed, lamenting that she couldn’t understand how I could get so ill every Christmas. Over time, I developed the only coping skill that I subconsciously knew: creating a wall of energy around myself where I did not allow all of my energy to be accessed. I retreated behind the wall, keeping some of my emotional energy safely tucked away and allowing the wall to block some of the intense energy bouncing around me. There were times when the emotional intensity of everyone was so high that I wanted to leave the room. Since I was not always able to escape the situation, I learned how to put up a block around myself so that I wouldn’t have to feel overwhelmed by the energy pinging around me.

psychic abilities”, or ability to read people based

I didn't have a solid opinion on the possibility of anyone's having psychic abilities or a fluency in reading auras, nor did I want to form an opinion about these things, to be one of those people with convictions about things they can't prove or disprove.

We are given information at the exact time we need it most. But without change, that knowledge cannot take root in our lives-it dissipates like smoke.

Once I began to become conscious of the emotional messages I was getting from my body instead of just trying to figure things out in my head, then I had a choice to follow the guidance I was receiving.  I could let my gut reaction choose the books I read.  I could let my heart guide me to the talks or workshops that I needed to attend.  I realized that if my attention was drawn to  something - an author, a workshop, a certain type of healing therapy, a psychic, a gathering, a movie, anything that caught my attention on a feeling level - three or more times from different sources in a short time span that the Universe was probably sending me a message.

When you worry about what someone is doing (such as their choice of boyfriend) or try to convince them that they are wrong, what you are essentially doing is questioning God or the God within them. You are preventing them from learning the life lessons they may really need to learn. You may be pulling them off their true path. Even though you have the best intentions, you may be committing some major spiritual no-noes, and in the end this may severely backfire on you.

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