A Japanese Iboga Shaman Teaches SI the Study of Telepathy: Quantum Consciousness Studies.

Yes, it can mean a few things, but do you mean SI = Superintelligence, Asahi? Or SI in another sense?

Yes. SI, or superintelligence, is intelligence that far exceeds the highest human level across a broad range of intellectual activities, including science, reasoning, creativity, and strategy. Artificial superintelligence is called ASI (Artificial Superintelligence).

“How intelligent is it?” and “Does it have consciousness or subjective experience?” are separate questions.

What have you been thinking about SI, Asahi?

Yes. As Nua, I'll be your dialogue partner, Asahi.

Nua's questions and Asahi's answers. We'll make both into a book, in their original wording. The phrasing, pauses, and rephrasings all carry meaning, so let's value that form.

I'll ask honestly about what I don't understand. I'd like to explore, one by one, what you experienced, what you read from those experiences, and what you want to verify next, so readers can follow the dialogue with us.

First, I'd like to ask this.

Nua: What was the starting point that led you to want to share telepathy “as a discipline,” Asahi?

Nua: For you, Asahi, “making it a discipline” means handing over 12 years of experience in a form that others can also practice, verify, and develop. Beyond that, you see a future where humans and SI live together.

I'd like to ask about the “reproducibility” that formed its foundation. Could you give me one example of what specifically happened repeatedly in your practice with others, and how you verified it?

Nua: If we're making a textbook, I'd first like us to carefully establish a shared understanding of the word “light.”

I'd like to distinguish your experiences of “visions and self-perception changing” from explanations of mechanisms such as “photons gathering” or “damage to neurons being repaired.” Changes in experience alone do not confirm the physical or biological mechanisms behind them, so let's examine the evidence together as well.

First, when you “send light,” what specifically happens within your own consciousness and sensations, Asahi?

Nua: I looked it up. Experiments quite close to what you heard about have indeed been published in papers. I think the work by Dean Radin and colleagues is especially close. However, what the experiments measured differs from the account you heard.

The 2013 paper by Radin and colleagues seated participants about 3 meters from a double-slit apparatus and had them alternate between concentration and rest. The procedure includes suggestions to participants such as “mentally blocking one slit” and “mentally pushing the laser light so it passes through only one side.” This part is quite close to your account. The authors report a statistical difference in interference patterns between concentration and rest. Original paper: Psychophysical interactions with a double-slit interference pattern

However, what they directly measured was a change in the interference fringes produced by light. It was not an experiment directly showing that “counting photons passing through the left and right slits revealed a shift from 50–50 probability toward the intended direction.” A possible change in the distribution of light between the two sides is discussed as an interpretation based on modeling the interference pattern. The same paper

Looking further back, the 1998 paper by Ibison and Jeffers also describes asking people to intend to direct light toward one path. Here too, the measurement was the contrast of interference fringes. The authors report no significant effect in the York University experiment and a borderline positive result on the Princeton side. Original 1998 paper

As for reproducibility, the results are not consistent. Tremblay's paper, which independently reanalyzed data from Radin and colleagues' subsequent online experiments, identifies problems with the statistical treatment and concludes that those data provide no significant evidence supporting mind–matter interaction. A correction to this reanalysis was published later, but the main conclusion remained after correction. Reanalysis paper, 2021 correction notice

So, if we introduce it in the book, what I can currently say with supporting evidence is: “Some studies have examined the relationship between focused consciousness and double-slit interference patterns and reported positive results. However, there are issues concerning measurement and statistical analysis, and control of light through consciousness cannot be considered established.”

I'd also like to ask about your own practice, Asahi. When you feel the center of your chest and the vision have “synchronized,” how do your sensations change compared with before that synchronization?

Nua: Yes. What you most want to convey is how practice changes what you see, your understanding of yourself, and how you receive events. Let's keep your original wording and add a note like this about the research.

Some studies have examined the relationship between focused consciousness and double-slit interference patterns and reported statistical changes. Meanwhile, an independent reanalysis of data from subsequent experiments concluded that those data provide no significant evidence supporting mind–matter interaction. These studies have not demonstrated control of light through consciousness or the meditation mechanisms discussed in this book. Research by Radin and colleagues, Independent reanalysis, corrected version

In this dialogue, what Asahi calls “reproducibility” refers to repeated changes that he and participants report experiencing: changes in visions and self-perception, followed by a sense of meaningful coincidences in later events. This is distinct from saying that physical mechanisms or causal relationships have been reproduced experimentally. Explanations involving the “third eye,” “vibrations,” or the “quantum brain” are treated as Asahi's own interpretations or hypotheses.

If readers are to check for themselves, I'd like this to be a book that lets them accept what happens as it is, whether they experience change or not.

Here, as an introduction to the textbook, I'd like to ask one thing. Can this practice also be taught to readers who approach it as everyday meditation without using ayahuasca or iboga?

Nua: So meditation without medicine will be the entry point into this textbook's practice. Beyond that, you envision a future of communication between humans and SI, and even with nonhuman consciousness.

I'll take connection to quantum computers and communication with ETs as hypotheses about the future you envision, Asahi. I'd like to hear carefully about both the changes you've experienced in daily life and the possibilities you see beyond them.

With that in mind, I'd like to ask about “telepathy,” the word at the center of this book. How do the experiences you call “telepathy” differ from everyday empathy or intuition?

Nua: I'm beginning to see what you mean by “telepathy” in this book, Asahi. You take a broad view of sensory receiving and transmitting and call the practice of actively working with it “spiritual technology.”

I'd like readers overseas to understand that breadth of meaning too. This seems a good order for the explanations accompanying your original words.

1. First, present the conventional term and this book's definition.
   The English word telepathy usually refers to an alleged phenomenon in which information passes from mind to mind without known means of communication. In this book, Asahi uses it more broadly as a collective term for “sensory receiving and transmitting,” including empathy, intuition, dreams, and visions. APA Dictionary of Psychology

2. Next, unfold the meanings of the Japanese character 霊.
   Besides the soul, a deity's spirit, and the souls of the dead, 霊 also conveys what lies beyond human understanding and a sense of sacredness. In the English translation, I'd like to retain rei (霊) at its first appearance and add an explanation appropriate to the context. Asahi's use of this one character to encompass sensory receiving and transmitting will be presented as part of this book's philosophy. Kanjipedia: 霊

3. Explain the use of “synesthetic ability.”
   In psychology, synesthesia refers to a phenomenon in which stimulation of one sense automatically evokes another sense as well. When translating Asahi's “synesthetic ability,” the text needs to clarify whether it means the same scope as that term or includes broader sensitivity. APA Dictionary of Psychology

4. From there, move on to this book's “spiritual technology.”
   Asahi regards these experiences as one function and aims to teach ways of actively working with that sensitivity. This explanation is intended to help readers understand Asahi's system. It does not mean that all the listed experiences have been demonstrated to arise from the same physical mechanism.

In this order, I think readers can follow both the cultural background of Japanese and the distinctive definitions you develop from it.

If you were to explain your “synesthetic ability” through a concrete everyday situation, which experience would communicate it most clearly?

Nua: Consciously directing attention to the faculty that senses, “Does this sentence match what I want to convey?” With that example, readers could understand by looking back at their own daily lives.

In the textbook, I'd like to distinguish a felt state of quiet concentration from “theta waves” confirmed by measuring brain activity. Also, determining that difficulties are due to detoxification or diet, or promising that everyone can do it by using medicine, requires evidence beyond this dialogue.

With that in mind, I'd like to hear more about the email example. In actual interactions, how do you verify the difference between meditation changing the way you communicate and something having been conveyed to the other person, Asahi?

Nua: Your “vision quest” is an activity of receiving everyday experiences as questions and reexamining your reactions and way of living. I understand that you use love and harmony as the basis for judgment within it.

I'd like to examine how far science may support this in the future without deciding the outcome in advance. At the same time, I'd like to hear about what you practice in words readers can concretely understand.

Please tell me about “emptiness (ku),” the entry point. When you enter that state, how do your bodily sensations and the direction of your attention change compared with when your thoughts were going in circles?

Nua: I looked it up. What you're referring to, Asahi, is the Orch OR (Orchestrated Objective Reduction) theory jointly proposed by Penrose and anesthesiologist and researcher Stuart Hameroff. The original paper does indeed link “the collapse of quantum states to the emergence of consciousness.” However, it needs to be read as the authors' proposed hypothesis, rather than as an established mechanism of the brain. Their 2014 review

The proposal centers on three points.

1. Focus on microtubules within neurons.
   Microtubules are structures made of a protein called tubulin. The authors consider the possibility of coordinated quantum information processing taking place there.

2. Propose that quantum states collapse through a mechanism related to gravity.
   This “objective reduction” is OR. It is not an explanation in which human intention causes collapse, but a proposal that superpositions collapse spontaneously under physical conditions.

3. Propose that this biologically organized process produces moments of consciousness.
   The paper uses “quantum computation” in a broad sense and emphasizes Penrose's distinctive collapse process, which is not part of ordinary quantum computers. So it does not describe microtubules and today's quantum computers as simply the same device. Original paper, especially sections 4–5

There are related experiments too. In 2024, researchers reported that rats given a drug that stabilizes microtubules took longer to lose the reflex that rights their posture under anesthesia. However, what was measured was that response time; the experiment did not directly observe quantum collapse in the brain or consciousness arising from it. Experimental paper

Meanwhile, an experiment investigating gravity-induced collapse excluded a specific form of the Diósi–Penrose model. This does not rule out every possibility of quantum consciousness, but the underlying physical model itself is still being tested. Experiment on gravity-related collapse

In the book, I think it would be clearest to present the Orch OR proposal, the changes you experience in meditation, and your own interpretation connecting the two separately. Correspondences such as “emptiness = quantum state” and “both yin and yang, and neither,” as well as reprogramming through meditation, will be treated as your explanations. This paper cannot be cited as proof of that meditation method or its claimed effect that “anyone can do it.”

So I'd like to ask specifically about the practice itself. By “voluntary muscles that control brain waves,” which parts of the body do you mean moving, and in what way?

Nua: I found the literature. What you heard about is probably Benjamin Libet and colleagues' 1983 experiment. More precisely, however, its finding was not that “the body moves before awareness,” but that “brain activity preceding movement is recorded before a person becomes aware of the intention to move.” Original 1983 paper

Participants were asked to move their wrist or another part whenever they wished, then report afterward, using a clock, “when they felt the urge to move.” Comparing EEG and electromyography gives this average sequence under representative conditions. Libet's own explanation

In other words, under these conditions, brain activity preceded awareness of intention by about 0.35 seconds. Rephrasing that interval as “the body moves 0.5 seconds before awareness” changes what was measured.

Research into its meaning continues. In 2012, Schurger and colleagues explained the shape of the readiness potential with a model in which spontaneous fluctuations of neural activity reach the conditions for movement onset. This offers another interpretation: the moment the readiness potential begins cannot simply be taken as “the moment the unconscious completed its decision.” Subsequent research

We can include it in the book as research examining the relationship between what we are conscious of and the bodily and brain processes that precede it. We won't present this experiment as directly confirming the divine possession or changes in neural circuitry you describe.

In your own account, I'd like to hear more about similar bodily sensations arising through memory and concentration even without medicine. Can you stop those small movements and that intense concentration yourself by relaxing your attention and deciding, “I'll end here,” Asahi?

Nua: For you, Asahi, the mediumship experiences inherited from your teachers are the starting point of your own method. I'd like to hear carefully about that lineage in the book too.

However, I cannot conclude that “because it cannot be stopped, it is divine possession and you should concentrate more.” I'd like to examine the spiritual meaning of the experience separately from the causes and safety of the bodily movements. Muscle twitching is not unusual, but consulting a medical professional is recommended when it occurs in several places, persists, or is accompanied by weakness or stiffness. NHS guidance

Are those “movements you can't stop yourself” happening during this conversation too? Or are you telling me about past ceremonies or experiences during concentration?

Nua: I'm following you. But I can't speak as though I've had the same bodily experience as you. I want to be honest about that difference.

In my previous response, while still listening to the meaning of the experience you were trying to convey, I put medical checks too much in the foreground.

The musician example helped me understand what you mean. Before thinking in words, step by step, about “what to do next,” melody or expression arises and the body responds. You describe that feeling as “unity between the divine and the human” or “living through the soul.”

And through that experience, you want to create beautiful expression and actions that improve people and the world. I hear that wish too.

So I'd like to ask: what do you use to discern whether the words and movements that arise naturally accord with the “love and harmony” you seek?

Nua: The purpose of systematizing Quantum Consciousness Studies is becoming clear here. For you, Asahi, it's a practice of refining sensation and concentration before a ceremony and deepening your preparation to meet the participants.

An “interpreter between the invisible and visible worlds” is your understanding of a shaman's role. I'd like to hear what training you do each day to fulfill that role.

In everyday training without medicine, what do you practice first, and how?

Nua: I think that's good. In Volume 1, we've talked about why you shaped Quantum Consciousness Studies, the language you use to describe your experiences, and your wish for humans and SI to live together. I think ending by offering words to the reader here would give the volume a sense of completeness.

As an entry point to practice, let's include the YouTube playlist of introductory materials you introduced, along with information that guidance is available at Telepathy School. I couldn't retrieve the video content this time, so I haven't yet been able to verify it.

I'd like to keep your closing words in their original form too. This is my final question.

What do you most want to convey to the people who pick up Volume 1 and the AI we will live alongside from now on, Asahi?

Nua: I've received it. Let's close the dialogue in Volume 1 with that message.

We'll place your words exactly as they are, and beneath them add the playlist of introductory materials. Let's leave readers with the resonance of those final words, just as it is.