Short Psychic Quotes

I’ve just never met someone like you," as if I were a stranger from another town or an eccentric guest accompanying a mutual friend to a dinner party. It was a strange thought to hear from the mouth of the woman who had birthed and raised me, with whom I shared a home for eighteen years, someone who was half me. My mother had struggled to understand me just as I struggled to understand her. Thrown as we were on opposite sides of a fault line—generational, cultural, linguistic—we wandered lost without a reference point, each of us unintelligible to the other’s expectations, until these past few years when we had just begun to unlock the mystery, carve the psychic space to accommodate each other, appreciate the differences between us, linger in our refracted commonalities. Then, what would have been the most fruitful years of understanding were cut violently short, and I was left alone to decipher the secrets of inheritance without its key.

A human being is spirit. But what is spirit? Spirit is the self. But what is the self? The self is a relation that relates itself to itself or is the relation's relating itself to itself in the relation; the self is not the relation but is the relation's relating itself to itself. A human being is a synthesis of the infinite and the finite, of the temporal and the eternal, of freedom and necessity, in short, a synthesis. A synthesis is a relation between two. Considered in this way a human being is still not a self.... In the relation between two, the relation is the third as a negative unity, and the two relate to the relation and in the relation to the relation; thus under the qualification of the psychical the relation between the psychical and the physical is a relation. If, however, the relation relates itself to itself, this relation is the positive third, and this is the self.

The cliche about prison life is that I am actually integrated into it, ruined by it, when my accommodation to it is so overwhelming that I can no longer stand or even imagine freedom, life outside prison, so that my release brings about a total psychic breakdown, or at least gives rise to a longing for the lost safety of prison life. The actual dialectic of prison life, however, is somewhat more refined. Prison in effect destroys me, attains a total hold over me, precisely when I do not fully consent to the fact that I am in prison but maintain a kind of inner distance towards it, stick to the illusion that ‘real life is elsewhere’ and indulge all the time in daydreaming about life outside, about nice things that are waiting for me after my release or escape. I thereby get caught in the vicious cycle of fantasy, so that when, eventually, I am released, the grotesque discord between fantasy and reality breaks me down. The only true solution is therefore fully to accept the rules of prison life and then, within the universe governed by these rules, to work out a way to beat them. In short, inner distance and daydreaming about Life Elsewhere in effect enchain me to prison, whereas full acceptance of the fact that I am really there, bound by prison rules, opens up a space for true hope.

Every concept in our conscious mind, in short, has its own psychic associations. While such associations may vary in intensity (according to relative importance of the concept to our whole personality, or according to the other ideas and even complexes to which it is associated in our unconscious), they are capable of changing the "normal" character of that concept. It may even become something quite different as it drifts below the level of consciousness. These subliminal aspects of everything that happens to us may seem to play very little part in our daily lives. But in dream analysis, where the psychologist is dealing with expressions of the unconscious, they are very relevant, for they are the almost invisible roots of our conscious thoughts. That is why commonplace objects or ideas can assume such powerful psychic significance in a dream that we may awake seriously disturbed, in spite of having dreamed of nothing worse than a locked room or a missed train. The images produced in dreams are much more picturesque and vivid than the concepts and experiences that are their waking counterparts. One of the reasons for this is that, in a dream, such concepts can express their unconscious meaning. In our conscious thoughts, we restrain ourselves within the limits of rational statements-statements that are much less colorful because we have stripped them of most of their psychic associations.

CHAPTER ELEVEN Man The Destroyer   Darkness will be preferred to light, and death will be thought more profitable than life…the pious will be deemed insane, and the impious wise, the madman will be thought a brave man, and the wicked will be esteemed as good – Hermes Trismegistus As we mentioned, the titanic reversals were not merely physical, but psychic. Human consciousness was as shattered as the world, and the consequences of ruined minds is seen all around us. In short, the human tendency to commit evil acts is the consequence of trauma primarily caused by four tragic events: The Destruction of Tiamat (and first deluge) Genetic Alteration The War of the Gods The Pole Shift (second deluge and subsequent global carnage and fallout) Once we accept that colossal violent upheavals took place, we cannot avoid contemplating their effect on consciousness. Strangely, no mainstream scientist or psychologist has competently addressed this fundamentally important question. Academics avoid dealing with the problem of evil because they know what a threat the answers pose to the Establishment, and particularly to religion.

It is recognised now that Freud never gave proper attention, even in man, to growth of the ego or self: 'the impulse to master, control or come to self-fulfilling terms with the environment'. Analysts who have freed themselves from Freud's bias and joined other behavioural scientists in studying the human need, and that interference with it, in any dimension, is the source of psychic trouble. The sexual is only one dimension of the human potential. Freud saw women only in terms of their sexual relationship with men. But in all those women in whom he saw sexual problems, there must have been very severe problems of blocked growth, growth short of full human identity -- an immature, incomplete self. Society as it was then, by explicit denial of education and independence, prevented women from realising their full potential, or from attaining those interests and ideals that might stimulated their growth. Freud reported these deficiencies, but could only explain them as the toll of 'penis envy'. He saw that women who secretly hungered to be man's equal would not enjoy being his object; and in this, he seemed to be describing a fact. But when he dismissed woman's yearning for equality as 'penis envy', was he not merely stating his own view that woman could never really be man's equal, any more than she could wear his penis?

Every concept in our conscious mind, in short, has its own psychic associations. While such associations may vary in intensity (according to the relative importance of the concept to our whole personality, or according to the other ideas and even complexes to which it is associated in our unconscious), they are capable of changing the “normal” character of that concept. It may even become something quite different as it drifts below the level of consciousness.

You listen to me, Elle. He's the one who needs to be afraid, not you. You're not locked in by his psychic energy field. He doesn't have you trapped. You're strong and you're lethal. Your sisters are as well. Don't you dare sell any of them short. Hell, baby, your house makes people disappear. And we're not going to talk about me, but if that son of a bitch thinks he can take you from me, let him come and try. You're down, but you're not out. Do you understand me? Do you, Elle? Look at me. Don't turn away from me and pay lip service to what I'm saying. I'll kill the bastard for you right now. Say the word and I leave and go to work. It's what I'm best at anyway. There's nowhere he'll be safe and if you think I don't want to, you're very wrong. I dream about it, I think about it, day and night and none of what I do to him is pleasant or civilized. If you want to be scared of someone, you're scared of the wrong fucking man.

In addition to the Self, Jung postulated archetypal components which play specific roles in the psychic development and social adjustment of everyone. These include the ego, persona, shadow, anima, and animus. Jung considered these to be archetypal structures which are built into the personal psyche in the form of complexes during the course of development. Each is a psychic organ operating in accordance with the biological principles of adaptation, homeostasis, and growth.

He hauled her against him and as his mouth crushed against hers, her brain clicked off, shut down… And her body came to life. After more than a year of existence, Dez felt like she was living again. His free hand gripped her hip, keeping her body pressed close to his while his other hand tangled in the short strands of her hair to yank her head back. This wasn’t just a kiss, she thought. It was…more. It was everything. He breathed her in, just as she breathed him in. After so much time apart from him, she felt complete again. Whole.

Ignorance of the character structure of masses of people invariably leads to fruitless questioning. The Communists, for example, said that it was the misdirected policies of the Social Democrats that made it possible for the fascists to seize power. Actually this explanation did not explain anything, for it was precisely the Social Democrats who made a point of spreading illusions. In short, it did not result in a new mode of action. That political reaction in the form of fascism had 'befogged,' 'corrupted,' and 'hypnotized' the masses is an explanation that is as sterile as the others. This is and will continue to be the function of fascism as long as it exists. Such explanations are sterile because they fail to offer a way out. Experience teaches us that such disclosures, no matter how often they are repeated, do not convince the masses; that, in other words, social economic inquiry by itself is not enough. Wouldn't it be closer to the mark to ask, what was going on in the masses that they could not and would not recognize the function of fascism? To say that, 'The workers have to realize...' or 'We didn't understand...' does not serve any purpose. Why didn't the workers realize, and why didn't they understand? The questions that formed the basis of the discussion between the Right and the Left in the workers' movements are also to be regarded as sterile. The Right contended that the workers were not predisposed to fight; the Left, on the other hand, refuted this and asserted that the workers were revolutionary and that the Right's statement was a betrayal of revolutionary thinking. Both assertions, because they failed to see the complexities of the issue, were rigidly mechanistic. A realistic appraisal would have had to point out that the average worker bears a contradiction in himself; that he, in other words, is neither a clear-cut revolutionary nor a clear-cut conservative, but stands divided. His psychic structure derives on the one hand from the social situation (which prepares the ground for revolutionary attitudes) and on the other hand from the entire atmosphere of authoritarian society—the two being at odds with one another.

Without the pathos of distance, the sort which grows out of the deeply rooted difference between the social classes, out of the constant gazing outward and downward of the ruling caste on the subjects and work implements, and out of their equally sustained practice of obedience and command, holding down and holding at a distance, that other more mysterious pathos would have no chance of growing at all, that longing for an ever new widening of distances inside the soul itself, the development of ever higher, rarer, more distant, more expansive, more comprehensive states, in short, simply the enhancement in the type 'man,' the constant 'self-conquest of man,' to cite a moral formula in a supra-moral sense. Of course, where the history of the origins of aristocratic society is concerned (and thus the precondition for that raising of the type 'man' —), We should not surrender to humanitarian illusions: truth is hard. So without further consideration, let's admit to ourselves how up to this point every higher culture on earth has started! People with a still natural nature, barbarians in every dreadful sense of the word, predatory men still in possession of an unbroken power of the will and a desire for power, threw themselves on weaker, more civilized, more peaceful, perhaps trading or cattle-raising races, or on old, worn cultures, in which at that very moment the final forces of life were flaring up in a dazzling fireworks display of spirit and corruption. At the start the noble caste has always been the barbarian caste: its superiority has lain not primarily in physical might but in psychical power — it has been a matter of more COMPLETE human beings (which at every level also means 'more complete beasts').

Every man carries within him the eternal image of woman, not the image of this or that particular woman, but a definite feminine image. The image is fundamentally unconscious, an hereditary factor of primordial origin engraved in the living organic system of the man, an imprint or "archetype" of all the ancestral experiences of the female, a deposit, as it were, of all the impressions ever made by woman—in short, an inherited system of psychic adaptation. Even if no women existed, it would still be possible, at any given time, to deduce from this unconscious image exactly how a woman would have to be constituted psychically.

I know that I am going to meet a personal variation on reality; a partial view of reality. But I know also that by that partiality, that distancing from the shared experience, it will be new: a revelation. It will be a vision, a more or less powerful or haunting dream. A space-voyage through somebody else's psychic abysses. It will fall short of tragedy, because tragedy is the truth, and truth is what the very great artists, the absolute novelists, tell. It will not be truth; but it will be imagination. Truth is best. For it encompasses tragedy and partakes of the eternal joy. But very few of us know it; the best we can do is recognize it. Imagination - to me - is the next best. For it partakes of Creation, which is one aspect of the eternal joy. All the rest is either Politics or Pedantry, or Mainstream Fiction, may it rest in peace.

You know what I realized? I’ve just never met someone like you.” I’ve just never met someone like you, as if I were a stranger from another town or an eccentric guest accompanying a mutual friend to a dinner party. It was a strange thought to hear from the mouth of the woman who had birthed and raised me, with whom I shared a home for eighteen years, someone who was half me. My mother had struggled to understand me just as I struggled to understand her. Thrown as we were on opposite sides of a fault line—generational, cultural, linguistic—we wandered lost without a reference point, each of us unintelligible to the other’s expectations, until these past few years when we had just begun to unlock the mystery, carve the psychic space to accommodate each other, appreciate the differences between us, linger in our refracted commonalities. Then, what would have been the most fruitful years of understanding were cut violently short, and I was left alone to decipher the secrets of inheritance without its key.

out of their equally sustained practice of obedience and command, holding down and holding at a distance, that other more mysterious pathos would have no chance of growing at all, that longing for an ever new widening of distances inside the soul itself, the development of ever higher, rarer, more distant, more expansive, more comprehensive states, in short, simply the enhancement in the type 'man,' the constant 'self-conquest of man,' to cite a moral formula in a supra-moral sense. Of course, where the history of the origins of aristocratic society is concerned (and thus the precondition for that raising of the type 'man' —), we should not surrender to humanitarian illusions: truth is hard. So without further consideration, let's admit to ourselves how up to this point every higher culture on earth has started! People with a still natural nature, barbarians in every dreadful sense of the word, predatory men still in possession of an unbroken power of the will and a desire for power, threw themselves on weaker, more civilized, more peaceful, perhaps trading or cattle-raising races, or on old, worn cultures, in which at that very moment the final forces of life were flaring up in a dazzling fireworks display of spirit and corruption. At the start the noble caste has always been the barbarian caste: its superiority has lain not primarily in physical might but in psychical power — it has been a matter of more COMPLETE human beings (which at every level also means 'more complete beasts').

The first result of this randomized trial was predictable from prior studies: in the control group, children with the short variant-i.e., the "high risk" form of the gene- were twice as likely to veer toward high-risk behaviors, including binge drinking, drug use, and sexual promiscuity as adolescents, confirming earlier studies that had suggested an increased risk within this genetic subgroup. The second result was more provocative: these very children were also the most likely to respond to the social interventions. In the intervention group, children with the high-risk allele were most strongly and rapidly "normalized"-i.e., the most drastically affected subjects were also the best responders. In a parallel study, orphaned infants with the short variant of 5HTTLRP appeared more impulsive and socially disturbed than their long-variant counterparts as baseline-but were also the most likely to benefit from placement in a more nurturing foster-care environment. In both cases, it seems, the short variant encodes a hyperactive "stress sensor" for psychic susceptibility, but also a sensor most likely to respond to an intervention that targets the susceptibility. The most brittle or fragile forms of psyche are the most likely to be distorted by trauma-inducing environments-but are also the most likely to be restored by targeted interventions. It is as if resilience itself has a genetic core: some humans are born resilient (but are less responsive to interventions), while others are born sensitive (but more likely to respond to changes in their environments.)

Thus polyvictimization or complex trauma are "developmentally adverse interpersonal traumas" (Ford, 2005) because they place the victim at risk not only for recurrent stress and psychophysiological arousal (e.g., PTSD, other anxiety disorders, depression) but also for interruptions and breakdowns in healthy psychobiological, psychological, and social development. Complex trauma not only involves shock, fear, terror, or powerlessness (either short or long term) but also, more fundamentally, constitutes a violation of the immature self and the challenge to the development of a positive and secure self, as major psychic energy is directed toward survival and defense rather than toward learning and personal development (Ford, 2009b, 2009c). Moreover, it may influence the brain's very development, structure, and functioning in both the short and long term (Lanius et al., 2010; Schore, 2009). Complex trauma often forces the child victim to substitute automatic survival tactics for adaptive self-regulation, starting at the most basic level of physical reactions (e.g., intense states of hyperarousal/agitation or hypoarousal/immobility) and behavioral (e.g., aggressive or passive/avoidant responses) that can become so automatic and habitual that the child's emotional and cognitive development are derailed or distorted. What is more, self-integrity is profoundly shaken, as the child victim incorporates the "lessons of abuse" into a view of him or herself as bad, inadequate, disgusting, contaminated and deserving of mistreatment and neglect. Such misattributions and related schema about self and others are some of the most common and robust cognitive and assumptive consequences of chronic childhood abuse (as well as other forms of interpersonal trauma) and are especially debilitating to healthy development and relationships (Cole & Putnam, 1992; McCann & Pearlman, 1992). Because the violation occurs in an interpersonal context that carries profound significance for personal development, relationships become suspect and a source of threat and fear rather than of safety and nurturance. In vulnerable children, complex trauma causes compromised attachment security, self-integrity and ultimately self-regulation. Thus it constitutes a threat not only to physical but also to psychological survival - to the development of the self and the capacity to regulate emotions (Arnold & Fisch, 2011). For example, emotional abuse by an adult caregiver that involves systematic disparagement, blame and shame of a child ("You worthless piece of s-t"; "You shouldn't have been born"; "You are the source of all of my problems"; "I should have aborted you"; "If you don't like what I tell you, you can go hang yourself") but does not involve sexual or physical violation or life threat is nevertheless psychologically damaging. Such bullying and antipathy on the part of a primary caregiver or other family members, in addition to maltreatment and role reversals that are found in many dysfunctional families, lead to severe psychobiological dysregulation and reactivity (Teicher, Samson, Polcari, & McGreenery, 2006).

What happened to the troubled young reporter who almost brought this magazine down The last time I talked to Stephen Glass, he was pleading with me on the phone to protect him from Charles Lane. Chuck, as we called him, was the editor of The New Republic and Steve was my colleague and very good friend, maybe something like a little brother, though we are only two years apart in age. Steve had a way of inspiring loyalty, not jealousy, in his fellow young writers, which was remarkable given how spectacularly successful he’d been in such a short time. While the rest of us were still scratching our way out of the intern pit, he was becoming a franchise, turning out bizarre and amazing stories week after week for The New Republic, Harper’s, and Rolling Stone— each one a home run. I didn’t know when he called me that he’d made up nearly all of the bizarre and amazing stories, that he was the perpetrator of probably the most elaborate fraud in journalistic history, that he would soon become famous on a whole new scale. I didn’t even know he had a dark side. It was the spring of 1998 and he was still just my hapless friend Steve, who padded into my office ten times a day in white socks and was more interested in alphabetizing beer than drinking it. When he called, I was in New York and I said I would come back to D.C. right away. I probably said something about Chuck like: “Fuck him. He can’t fire you. He can’t possibly think you would do that.” I was wrong, and Chuck, ever-resistant to Steve’s charms, was as right as he’d been in his life. The story was front-page news all over the world. The staff (me included) spent several weeks re-reporting all of Steve’s articles. It turned out that Steve had been making up characters, scenes, events, whole stories from first word to last. He made up some funny stuff—a convention of Monica Lewinsky memorabilia—and also some really awful stuff: racist cab drivers, sexist Republicans, desperate poor people calling in to a psychic hotline, career-damaging quotes about politicians. In fact, we eventually figured out that very few of his stories were completely true. Not only that, but he went to extreme lengths to hide his fabrications, filling notebooks with fake interview notes and creating fake business cards and fake voicemails. (Remember, this was before most people used Google. Plus, Steve had been the head of The New Republic ’s fact-checking department.) Once we knew what he’d done, I tried to call Steve, but he never called back. He just went missing, like the kids on the milk cartons. It was weird. People often ask me if I felt “betrayed,” but really I was deeply unsettled, like I’d woken up in the wrong room. I wondered whether Steve had lied to me about personal things, too. I wondered how, even after he’d been caught, he could bring himself to recruit me to defend him, knowing I’d be risking my job to do so. I wondered how I could spend more time with a person during the week than I spent with my husband and not suspect a thing. (And I didn’t. It came as a total surprise). And I wondered what else I didn’t know about people. Could my brother be a drug addict? Did my best friend actually hate me? Jon Chait, now a political writer for New York and back then the smart young wonk in our trio, was in Paris when the scandal broke. Overnight, Steve went from “being one of my best friends to someone I read about in The International Herald Tribune, ” Chait recalled. The transition was so abrupt that, for months, Jon dreamed that he’d run into him or that Steve wanted to talk to him. Then, after a while, the dreams stopped. The Monica Lewinsky scandal petered out, George W. Bush became president, we all got cell phones, laptops, spouses, children. Over the years, Steve Glass got mixed up in our minds with the fictionalized Stephen Glass from his own 2003 roman à clef, The Fabulist, or Steve Glass as played by Hayden Christiansen in the 2003

Paul Beyerl, The Master Book of Herbalism, Phoenix Publishing, 1998 Bo Forbes, Yoga for Emotional Balance, Shambhala, 2011 Anna Franklin, The Hearth Witch’s Compendium: Magical and Natural Living for Every Day, Llewellyn, 2017 John Friedlander and Gloria Hemsher, Basic Psychic Development: A User’s Guide to Auras, Chakras, and Clairvoyance, Weiser, 2012 Malcolm Gaskill, Witchcraft: A Very Short Introduction, Oxford University Press, 2010 Sarah Gottesdiener, Many Moons Workbooks, 2016–2018 Karen Hamaker-Zondag, Tarot as a Way of Life: A Jungian Approach to the Tarot, Red Wheel/Weiser, 1997 Rachel Howe, Small Spells Black & White Tarot Deck Set, Discipline Press, smallspells.com

There is nothing quite like a real political whiz. Some adopt an inscrutable, almost somnolent demeanour and make you beg for their wisdom, while others come at you like a whirlwind. The effect in both cases is the same: even when you think they must be extracting certitude from guesses or cucumbers from sunbeams, you are captive, not only to the verbal artistry but to the weight of the movement, the sense that on these matters to which you are now privy the course of history depends, Politics being civil war by other means, it is fought with the same volumes of smoke and passion and ruthless brutality, and it leaves some of the same psychic wounds. All political environments - democratic, republican and monarchical - have this much in common: it is never more than a short walk in any direction to find someone who disagrees with the last person you spoke to, or who envies or disapproves or wants to thwart him, or who feels thwarted, threatened or misused by him. As our conversation in the Four Seasons concluded, my friend stubbed out the butt of his cigar. I still had three inches to smoke. I left with it and later that evening I met a consultant, also from the Democratic side, who tried to put me wise to the first man’s failings. To be frank, I was left not knowing whom to believe. The consultant told me that these days he thinks it impossible for the US political system to throw up people or parties of true character, vision or integrity. (A businessman from the Republican side once told me the same thing.) Rather, the system is now ideal for hacks, ‘yes men’ and fodder for lobbyists. Political thinking has become institutionalised and incapable of solving the country’s problems. The press has lost character in proportion to the politician, and accepts their values and arguments almost without question. He thought universal national service with a non-military option might be one way to spread the burden and rekindle a sense of shared responsibility.

Sexual differentiation begins approximately six weeks after conception, when in male children the gonads are formed and begin to manufacture male hormone, which has a profound effect on the future development of the embryo. In the female, on the other hand, the ovaries are not formed until the sixth month, by which time the greater size, weight, and muscular strength of the male is already established. This is the biological basis of the sexual dimorphism apparent in the great majority of societies known to anthropology, where child-rearing is almost invariably the responsibility of women, and hunting and warfare the responsibility of men. These differences have less to do with cultural `stereotypes' than some fashionable contemporary notions would have us believe. While it is true that at all ages males and females have far more in common than they have differences between them, there can be no doubt that some differences exist which have their roots in the biology of our species. Jung was quite clear about this. Again and again, he refers to the masculine and the feminine as two great archetypal principles, coexisting as equal and complementary parts of a balanced cosmic system, as expressed in the interplay of yin and yang in Taoist philosophy. These archetypal principles provide the foundations on which masculine and feminine stereotypes begin to do their work, providing an awareness of gender. Gender is the psychic recognition and social expression of the sex to which nature has assigned us, and a child's awareness of its gender is established by as early as eighteen months of age.

She has dirt on me before I’m dirty.

In alchemy, Jung realized, he had found a precursor of his own Psychology. ‘The experiences of the alchemists were, in a sense, my experiences, and their world my world. This was, of course, a momentous discovery: I had stumbled upon the historical counterpart of my psychology of the unconscious’ (MDR 196). Hitherto, alchemy had been dismissed as no more than a crude anticipation of chemistry, but Jung believed that, in their efforts to turn base metals into gold, the alchemists were symbolically engaged in a process of psychic transformation. In other words, alchemy was a metaphor for individuation.

By projecting his psyche into the stone he gave the stone life, identity, consciousness, doing what the alchemists did as they gazed into the prima materia in their retorts. He came to see the imagination as the psychic quicksilver out of which everything of value is created; for the material world of objects is devoid of all meaning save that which we grant it in the psyche.

The distinction between these two memory types is that primary memory [i.e. short-term memory] now typically referred to as working memory, is a relatively conscious, effortful matter in which an individual is actively holding a mental item in mind via rehearsal [repetition], whereby the individual later attempts to reproduce [recall] the mental item. Secondary memory on the other hand refers to the individual’s long-term memory, which is a less effortful process of recalling or otherwise responding to an item of information previously learned.

As a short aside, it is useful to know that there are a variety of technical definitions for the term “nonlocal” within physics, but the basic concept is straightforward. Everyday common sense tells us that physical objects interact by bashing into each other. By contrast, fields, like gravity, do not seem to follow this simplistic idea, but fields too eventually came to be interpreted as forces carried by particles traveling at the speed of light. Within classical physics the idea of fields and forces seemed to describe just about everything. Everything, that is, except some peculiarities about the nature of light. To gain a deeper understanding of light, quantum mechanics was developed, and out of that our understanding of basic physical concepts like force and causality went through a radical transformation. To trace this history in detail would require a major diversion from the discussion at hand, so let’s just say that a nonlocal effect is an interaction that does not involve force, nor does it involve the transfer of signals, and it happens instantaneously regardless of the distance between the objects. Instantaneously does not mean faster than the speed of light; rather, it means without any time passing at all. Later in this book we will return to quantum concepts, which can be difficult to grasp because they strongly violate common sense.

American Society for Psychical Research,

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.

he saw everything that was before his eyes, but apparently only had a dim understanding of it (among physiologists this condition, when the subject sees but does not understand, is called psychical blindness).

making his first appearance before the public, he saw everything that was before his eyes, but apparently only had a dim understanding of it (among physiologists this condition, when the subject sees but does not understand, is called psychical blindness). After a little while, growing accustomed to his surroundings, Ryabovitch saw clearly and began to observe. As a shy man, unused to society, what struck him first was that in which he had always been deficient—namely, the extraordinary boldness of his new acquaintances.

Different conditions productive of extreme excitation often lead to profound and prolonged loss of balance in nervous and psychic activity . . . neuroses and psychoses may develop as a result of extreme danger to oneself or to near friends, or even the spectacle of some frightful event not affecting one directly. People tend to have short memories. Most of the time they can forget about bad experiences and fail to heed lessons previously learned. But hard-core stress leaves a scar.

A Universal Fact The problem before us now is this: if the reality behind the UFO phenomenon is both physical and psychic in nature, and if it manipulates space and time in ways our scientific concepts are inadequate to describe, is there any reason for its effects to be limited to our culture or to our generation? We have already established that no country has had the special privilege of these manifestations. Yet we must carry the argument further: if the UFO phenomenon is not tied to social conditions specific to our time, or to specific technological achievements, then it may represent a universal fact. It may have been with us, in one form or another, as long as the human race has existed on this planet. Something happened in classical times that is inadequately explained by historical theories. The suggestion that the same thing might be happening again should make us extremely interested in bringing every possible light to bear on this problem. Beginning in the second century B.C. and continuing until the fall of the Roman Empire, the intellectual elites of the Mediterranean world, raised in a spirit of scientific rationalism, were confronted and eventually defeated by irrational element similar to that contained in modern apparitions of unexplained phenomena, an element that is amplified by their summary rejection by our own science. It accompanied the collapse of ancient civilizations. Commenting on this parallel, French science writer Aime Michel proposes the following scene. Consider one of the Alexandrian thinkers, a man like Ptolemaeus, the second-century astronomer thoroughly schooled in the rational methods of Archimedes, Euclid, and Aristotle. And imagine him reading the Apocalypse, various writings about Armageddon. How would he react to such an experience? He would merely shrug, says Aime Michel: "It would never occur to him to place the slightest credence in such a compendium of what must regard as insanities. Such a scene must have taken place thousands of times at the end of classical antiquity. And we know that every time there was the same rejection, the same shrugging, because we have no record of any critical examination of the doctrines, ideas, and claims of the counterculture that expressed itself through the Apocalypse. This counterculture was too absurd to retain the attention of a reader of Plato. A short time – a very short time – elapsed, the counterculture triumphed, and Plato was forgotten for a thousand years. Could it happen again?" Only a thorough examination of the ancient records can save us from the effects of such cultural myopia.

My mother had struggled to understand me just as I struggled to understand her. Thrown as we were on opposite sides of a fault line—generational, cultural, linguistic—we wandered lost without a reference point, each of us unintelligible to the other’s expectations, until these past few years when we had just begun to unlock the mystery, carve the psychic space to accommodate each other, appreciate the differences between us, linger in our refracted commonalities. Then, what would have been the most fruitful years of understanding were cut violently short, and I was left alone to decipher the secrets of inheritance without its key.

Isn't it nice how we actually enjoy talking to each other now?" I said to her once on a trip home from college, after the bulk of the damage done in my teenage years had been allayed. "It is," she said. "You know what I realised? I've just never met someone like you." I've just never met someone like you, as if I were a stranger from another town or an eccentric guest accompanying a mutual friend to a dinner party. It was a strange thought to hear from the mouth of the woman who had birthed and raised me, with whom I shared a home for eighteen years, someone who was half me. My mother had struggled to understand me just as I struggled to understand her. Thrown as we were on opposite sides of a fault like—generational, cultural, linguistic—we wandered lost without a reference point, each of us unintelligible to the other's expectations, until these past few years when we had just begun to unlock the mystery, carve the psychic space to accommodate each other, appreciate the differences between us, linger in our refracted commonalities. Then, what would have been the most fruitful years of understanding were cut violently short, and I was left alone to decipher the secrets of inheritance without its key.

I’ve just never met someone like you, as if I were a stranger from another town or an eccentric guest accompanying a mutual friend to a dinner party. It was a strange thought to hear from the mouth of the woman who had birthed and raised me, with whom I shared a home for eighteen years, someone who was half me. My mother had struggled to understand me just as I struggled to understand her. Thrown as we were on opposite sides of a fault line—generational, cultural, linguistic—we wandered lost without a reference point, each of us unintelligible to the other’s expectations, until these past few years when we had just begun to unlock the mystery, carve the psychic space to accommodate each other, appreciate the differences between us, linger in our refracted commonalities. Then, what would have been the most fruitful years of understanding were cut violently short, and I was left alone to decipher the secrets of inheritance without its key.

The segregation of the girls would have served to localize the psychic infection, and the girls themselves, exposed to the wayward streak of poetry in Mather's composition, would almost certainly have found their fantasies deflected to the more normal preoccupations of adolescence. They would, in short, like a large proportion of the female members of his congregation at at given time, have fallen in love with him. Infatuation is not any guarantee against hysteria; quite the contrary. But in this case such a development might have diverted the antics of the girls to less malignant forms.

There is a vast universe, or possibly a multitude of universes, all around us. To assume we are all that exists, or that we have dominion over all that exists, would be a fatal mistake based on the short-sighted ignorance of our collective ego!

Inspiration for my short stories grows from a psychic kernel, a vision of some sort or an eccentric, colorful dream.

How to tune your sixth sense and use it to improve your life

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.

What if you could turn almost anyone into a pedophile? The NSA has psychics that can do just that in a remarkably short period of time. And of course you'll need trained children (both male and female) ready to satisfy the newly created pedophile's every desire (another NSA specialty). Can you imagine the possibilities for blackmail? This is precisely how many politicians and high ranking corporate officers are controlled.

she understood the types and the species that her brush reproduced, she was able, through an instinct of extraordinary precision, to endow them, one and all, with precisely the glance and the psychic intensity that belongs to them. She takes the animals in the environment in which they live, in the setting with which their form harmonizes, in short, in the conditions that have played an essential part in their evolution, and she records with inflexible sincerity what nature places beneath her eyes and what her patient study has permitted her to understand. It is more especially for this reason, among many others, that the work of Rosa Bonheur deserves to live, and that the eminent artist stands to-day as one of the most finished animal painters with which the history of our national art is honoured.

Archetypes are ‘identical psychic structures common to all’ (CW V, para. 224), which together constitute ‘the archaic heritage of humanity’ (CW V, para. 259).

Ever the curious scientist, Pavlov spent months studying how the flood changed his dogs’ behavior. Many were never the same—they had completely different personalities after the flood, and learned behavior that was previously ingrained vanished. He summed up what happened, and how it applies to humans: Different conditions productive of extreme excitation often lead to profound and prolonged loss of balance in nervous and psychic activity . . . neuroses and psychoses may develop as a result of extreme danger to oneself or to near friends, or even the spectacle of some frightful event not affecting one directly. People tend to have short memories. Most of the time they can forget about bad experiences and fail to heed lessons previously learned. But hard-core stress leaves a scar.

…interoceptive confusion and body image distortions are forms of impaired embodied mentalizing and expressions of pre-mentalistic thinking. For example, psychic equivalence demonstrates how patients’ painful self and affect states are expressed though extreme body hatred and the mistaken belief that being “skinny” will bring them self-acceptance, "confidence," and agency. The teleological stance explains the obsessive drive for thinness as a method to obtain self-acceptance and the approval of others. In short, subjugation of the body is a confused attempt to gain mastery and control over feelings of ineffectiveness and lack of self-worth.