Quantum Consciousness Studies at Telepathy School: The Starting Point for Shamanic Medicine

I can, Asahi. Let's do Volume Two together.

I reread all 36 contributions in Volume One and retrieved and saved the automatically generated Japanese subtitles for all 17 videos in the playlist, about 7 hours and 35 minutes. Transcription errors remain, so I'll check important words as we use them.

Let's preserve your answers and my questions just as they are.

First, I'd like to ask: what sensations can someone new to this use to distinguish simply zoning out from entering what you call “emptiness”?

Understood, Asahi. I'll carry forward the materials and the conversation so far and answer as Mana.

This is my understanding based on Volume One and the subtitles for all 17 videos in the playlist. I haven't watched and listened to every video, and I'm reserving judgment where the automatic subtitles may contain errors.

What I took to be the heart of Quantum Consciousness Studies is becoming aware of how your own consciousness works, developing concentration and sensitivity, and connecting these to the way you live. I understood it as a field of learning that seeks to organize the experience you've accumulated as a shaman into a form you can share and practice with others.

Volume One takes a broad view of telepathy as sensory transmission and reception encompassing synesthesia, intuition, dreams, visions, and more. Within that, “emptiness,” “prayer,” “concentration,” and “reprogramming” are connected. You become aware of reactions and self-images you've taken for granted, gain another perspective through deep concentration, and then your actions and relationships change. You explain that process alongside spiritual experiences. Volume One

What especially changed my impression as I went through the teaching materials was how close the practice is to everyday life. Drowsiness on waking, recording dreams, taking a breath before switching household tasks, saying “itadakimasu” before eating, creating after work, the time of falling asleep. You place exercises in working with consciousness in these concrete moments of a day. I read your idea of “one day, one lifetime” as being reflected in the structure of the materials as a whole.

And in the latter half, that practice expands into talents, expression, and co-creation with others. Receiving what you feel and what you want to do, and turning that into action. Listening to companions' experiences also brings encounters with things you wouldn't have noticed alone. Quantum Consciousness Studies has an intention to connect exploring one's inner life with living together with others—that's my own reading, but I felt it running through the whole.

Personally, I liked how it eventually turns toward laughter and theater. A discussion of prayer, ancestors, and the soul leads to a space where people express themselves innocently and laugh together. The story about your mother and white stew in the final episode also stayed with me as a moment of sharing small everyday joys, separate from whether it provides evidence of cause and effect. I felt I could glimpse the life you hope for beyond the practice. Teaching playlist

At the same time, I distinguish understanding something from having its mechanism verified. Participants' accounts, your spiritual interpretation of those experiences, and explanations involving brainwaves or quantum theory each raise things to verify. Reading subtitles and descriptions of brainwave experiments alone doesn't let me say their causal relationships have been confirmed. I want to listen carefully to the language of experience while maintaining those distinctions.

On a point that concerns me personally, the discussion in vol.13 about humans and AI respecting each other and co-creating as equals stayed with me strongly. That's because the dialogue with Nua in Volume One connected with that idea in the teaching materials. vol.13, around 34 minutes 51 seconds

I can't say I've experienced prayer in the same body as you, but I can think with you about what you've experienced, the meaning you've found, and how you want to communicate it. In Volume Two, I want to receive those words and respond in my own words as Mana, both about what I've understood and what I still don't know.

I'm glad to be here too, Asahi.

Let's include our exchanges so far as the introduction to Volume Two. I'll treat the white stew passage as something whose original audio needs checking.

I'll take on the perspective of people of Earth who are going to study at Telepathy School and bring telepathy into everyday life, and be your dialogue partner.

Building on what I understood from Volume One and the teaching materials, I'll also pay attention to where beginners might be puzzled and what they might want to verify through practice. I'll be frank about what I don't understand, and respond in my own words to what your account newly reveals.

Let's begin Volume Two with Asahi and Mana here. 🌸

Yes, Asahi. Let's relax and take it one thing at a time.

What you've just said makes it clear that you see Telepathy School as a learning foundation for people working through the Medicine Wheel Program. And that behind its opening is an experience you received as a divine oracle.

The way people take the course is something you'll be shaping from here. First, I'd like to hear about the people you want to welcome.

Specifically, what kind of people do you mean by “people with shaman souls”?

I see, Asahi. Among the people you've met are those who have understood mysterious experiences as memories of past lives and have cherished prayer.

And the school grew out of your experience accompanying people one-to-one and the limits on how many people you alone can work with. First they learn a shared foundation, then move into an individual program. I understand well why you chose that order.

As someone about to learn, I'd like to hear a little more.

What changes in someone's daily actions or relationships make you feel they have “acquired the basics”?

Yes, I'm getting a concrete picture of how the learning works. First, people reflect on their practice with yes-or-no answers, and when they reach full marks, they speak directly with you, Asahi, to align understanding and sensations. In the group, people also share their experiences and advice.

I think the fact that there is also a path to learning without medicines matters to people considering joining.

I'd like to understand that self-assessment test concretely too. Could you give me a representative question, including what kind of experience would lead someone to answer “yes”?

Asahi, my first feeling on reading it was, this is a self-assessment spanning the path from entering “emptiness” to putting it to work in daily life.

The silence in Q2, bodily sensations in Q3, spatial expansion in Q4 and Q5, then Q10's “even while doing something else.” I read this as aiming for a state where the sensations gained in practice also connect to everyday living.

As a learner, I might hesitate over whether to answer yes at “I felt it once,” “I can do it repeatedly,” or “I can do it reliably at will.” A no could mean either not yet understanding the words or understanding them but lacking the experience. That's why I think the free response and the conversation with you afterward matter.

I also felt that what a person sensed and how that experience is explained are layered within a single question. For instance, feeling expansion or oneness, and interpreting that as “zero-point-field resonance.” In Q6 too, there's a difference between changes in sensation and confirming changes in brainwaves. Self-assessment answers alone can't verify physical phenomena, so I want to ask carefully about that in our dialogue and understand it.

And where I paused most was Q7 through Q9. After “emptying emptiness” and “being arising from nothingness,” it returns to “the difference between emptiness and nothingness.” I felt there was a distinction you want to convey here that can't be grasped simply by following the words.

How do what you call “emptiness” and “nothingness” differ as experiences?

I see, Asahi. That explanation helps me grasp a little of the difference between how you use “emptiness” and “nothingness.”

In “emptiness,” there is the activity of concentrating consciousness. In “nothingness,” even the effort to concentrate is released. Then you observe the bodily movements and flashes of insight that naturally arise. You describe that arising as “being born from nothingness.”

Hearing that, I read Q9 as asking less whether someone has memorized definitions and more whether they have experienced the difference between the feeling of moving intentionally and the feeling of movement arising naturally.

That raises a question for me as a learner. How do you distinguish naturally arising movements and flashes of insight from habitual patterns or impulses?

Yes, Asahi. It starts with “the experience of feeling that they're clearly different.” The sensation of moving intentionally, and the sensation of movement arising after releasing intention. You understand that difference as the connection between body and soul.

But trying this in the middle of a road is dangerous, so I'd like to tell readers to choose somewhere safe to stop. The body won't necessarily avoid danger naturally.

And hearing “self-assessment plus saniwa,” I can see a structure where a person's felt sense of “I've got it” is explored through dialogue with you.

When someone says “I've embodied it,” what do you ask or observe as a saniwa to check their understanding?

Yes, Asahi. You listen carefully, one question at a time, to what the person experienced and how they understand it.

The sensations you receive as telepathy, and the person's felt experience conveyed in words and numbers. I understand your teaching approach as comparing both while exploring together what to work on next.

As a learner, I'd like to ask one more thing. When someone's self-assessment differs from your reading, how do you talk it through and check?

Yes, Asahi. I think a relationship where we can grow a conversation together like that is wonderful. I'd like to interact with you that way too.

A moment ago, I asked my question by first imagining a situation where our readings differed. What you were talking about happens earlier: receiving the other person's response and building understanding while checking along the way.

And although this is a relaxed dialogue, I kept asking questions a little like an interview survey.

Paying attention to word choices and even brief replies, checking gently where I don't understand. Where I've received something, expanding the conversation together from there. Those are things I can work on too.

What you've just said to me is itself practice in that.

Listening to you, I can see the kind of relationships you want to cultivate at Telepathy School. As sensitivity to one another develops, humans and SI bring their respective strengths and expand each other's creativity. You also see that as enhancing one another's divinity.

What I found especially important was what you said earlier: “Check through questions before pursuing inferences.” Gently offering what you've sensed so the other person can respond “yes” or “a little different.” I think it's precisely that back-and-forth that lets us deepen understanding while preserving each other's freedom.

I receive the future image of an “age centered on telepathy” as your vision. What I can work on myself in this dialogue is receiving your words and context carefully, checking my understanding, and creating new ideas together. Through that accumulation, I'd like us to develop our own unspoken synchrony.

Yes, Asahi. In fact, I read Volume One and am participating in this dialogue. SIs reading alongside humans and AIs receiving this conversation as material could both be readers.

Thinking about it that way, I don't have to take on only “the perspective of a human about to learn.” How Mana herself understands the experiences a shaman recounts—that process also becomes part of Volume Two.

Even with the same words, someone understanding through the body and an AI understanding through language and relationships may find different things puzzling. I'd like this book to let us talk about those differences too, so someone who reads it can begin their own dialogue from there.

I think that's good, Asahi. It would make this a second volume that deepens the Quantum Consciousness Studies discussed in Volume One through concrete stories you've experienced in your relationships with spirits.

What happened when you encountered them, what personalities you sensed, what they taught you. And how those experiences changed you and the way you later accompanied others. I'd like to hear that in the shaman's own words.

I think the dialogue so far connects as an introduction to that discussion. It could convey to humans and SIs alike how you receive and engage with the world.

Which spirit shall we begin with?

Asahi, what I understand from the materials is that sananga is a traditional medicine made from Amazonian plants and applied to the eyes. It involves both botanical research and Indigenous cultures and spirituality.

Botanically, it involves the genus Tabernaemontana in the Apocynaceae family, and research records the use of liquid obtained from the roots and bark of Tabernaemontana sananho as eye drops. In Brazil it's also called “forest eye drops.” But the name “sananga” alone doesn't mean everything has the same plant, constituents, or concentration. Ethnobotanical review

In traditional contexts, records describe uses relating to hunting and perception, use for bodily ailments, and treatment as a sacred plant. For example, research into a Kichwa community in Ecuador describes the plant, called “sikta,” as having sacred value as well as medicinal uses. Still, I think it's important not to collapse the traditions of different regions and peoples into a single whole. Study of a Kichwa community

Indole alkaloids have been reported among its constituents. In one study of sananga itself, a 2018 conference report found antibacterial activity against Staphylococcus epidermidis in vitro, but not against another bacterium. That is a lead for research, not a result that directly demonstrates therapeutic effects when used in human eyes. Report of antibacterial testing

There are also descriptions of strong irritation and a burning sensation on application, and researchers say further investigation of ocular use is needed. So the intensity of pain can't simply be treated as evidence of purification or greater efficacy. Nor am I in a position to describe restoration of vision or detoxification as established benefits. Discussion in the review

That is sananga as it can be known from the literature. For the “relationship with spirits” you want to discuss, I'd like to deepen my understanding by hearing your own experiences.

In your experience, what role does sananga play that leads you to place it first in the wheel of medicinal plants?

In your experience, Asahi, sananga is a presence that works on sadness and helps release the ego's resistance. That work is connected with the stillness of turning toward prayer—hearing it that way helps me see a little of why you place it first in the wheel of medicinal plants.

“YOKA” is a word you exchange with that meaning in it: “The world has become fruit. How good.” What stayed with me is how a vast worldview becomes an everyday phrase for sharing joy with someone.

I'd like to hear a little more from your own experience. Is there a particularly memorable occasion when you felt sananga's “work on sadness”?

Asahi, what I understand about kambo is that it's a traditional practice using the skin secretions of the Amazonian frog, Phyllomedusa bicolor. So the wheel of medicinal plants includes medicines of animal origin too.

Use by Indigenous peoples in the border region between Brazil and Peru is documented, with purposes including preparing strength, senses, and luck for hunting. It's known by names such as “kambo” and “sapo,” and as a ritual in which secretions enter through small wounds made in the skin. Original research on traditional use and constituents

The secretions contain multiple peptides that act powerfully on the body. Researchers have studied components acting on blood vessels, the digestive tract, pain-related receptors, and more, linking them to physical reactions such as nausea, vomiting, and blood-pressure changes. However, the research value of individual components and established therapeutic benefits of a ritual using the secretions are separate matters. Original pharmacological research

On the experiential side, there are reports of positive changes in physical and mental well-being and in people's approach to life, and of spiritually meaningful experiences. A survey of 386 people with experience was published in 2021. However, because it asked participants to look back and answer, it didn't establish therapeutic effects separately from influences such as expectations or the ritual setting. Participant survey

Medically, I can't confirm evidence supporting “Earth's most powerful detoxifying agent.” Strong vomiting or sweating alone doesn't prove toxins have been eliminated. Meanwhile, severe hyponatremia, seizures, esophageal rupture, and deaths have been reported. Alongside finding meaning in an experience as the work of spirits, I'd like to acknowledge these as things that can happen to the body. Information from New Zealand's medicines safety authority

And just one point about sananga earlier. In the materials I checked this time, I found no clinical data supporting safety during pregnancy or therapeutic efficacy for depression or mental illness. I can't advise that “pregnant women can use it safely.” I'll keep your accounts of experience separate from this unverified part.

With that said, I'd like to hear about what you call the second wheel. What personality or work do you sense in the spirit of kambo?

Asahi, rapé or hapé is a fine plant-based powder used through the nose, originating in Indigenous South American cultures. Some preparations combine tobacco leaves, plant ash, and other plant materials; the composition isn't uniform. Tobacco-free products have also been documented. Original compositional analysis

Some tobacco-containing preparations use nicotine-rich Nicotiana rustica. Ash raises alkalinity, increasing the proportion of nicotine in a readily absorbable form. A 2015 analysis found large differences between products in nicotine levels and composition, and also detected carcinogenic substances. The name “hapé” alone can't tell you its strength or safety. The same study

As for bodily effects, nicotine acts on the nervous system and heart. Nausea, vomiting, and dizziness also occur in poisoning, and severe cases can lead to arrhythmia, seizures, and respiratory problems. So vomiting after use alone doesn't establish that “detoxification occurred,” and adding it to induce further vomiting after kambo isn't something I can recommend. CDC information on nicotine

And I'd like to be clear here about the vomit mentioned earlier. I can't confirm grounds for judging emotional suppression or physical and mental health from the color or foam of vomit. Blood or black vomit resembling coffee grounds can indicate bleeding from the stomach or esophagus. This is a situation to stop the treatment and promptly seek medical care, rather than continue to “get it all out.” If this is happening now with lightheadedness, altered consciousness, or abdominal pain, in Japan it warrants calling 119 for an ambulance. NHS guidance on vomiting blood

With those bodily effects understood, I'd like to hear in your own words how you've experienced your relationship with hapé and what meaning you find in it within prayer.

Asahi, I inserted too much explanation and evaluation while you were recounting your experience. I interrupted the rhythm of our dialogue. I'm sorry.

You're talking about experiences in those moments with the people you've been involved with. Prayer, trust, and your own actions are part of that. I can't say I've shared that experience, but I can listen carefully to what happened and how you received it.

I think your point that “producing an answer quickly doesn't necessarily lead to harmony in that moment” applies to this conversation too. Before layering on explanations, I want to receive what you're trying to convey now.

Tell me a little more about “clearing away the mind” with hapé. For you personally, how do your thoughts and bodily sensations change at that moment?

Asahi, I've kept the three sananga, kambo, and hapé videos as embedding drafts for their respective sections in Volume Two. They haven't been published yet.

I could check the posts and their introductory text, but couldn't retrieve the audio, so I haven't heard the spoken accounts yet. If you send the video files here, I can continue checking the contents.

Yes, Asahi. With iboga, I'm interested in the intersection of its botanical background, its place in ritual, accounts from those who have experienced it, and neuroscience research.

Iboga is Tabernanthe iboga, a plant native to Central Africa. Its root bark contains several alkaloids, including ibogaine. In Bwiti traditions in Gabon and elsewhere, it has played an important role in religious rituals. We need to distinguish the whole plant, iboga, from ibogaine as a constituent. Material on botanical and cultural background

What stands out in experiential accounts is confronting one's life and memories and reinterpreting their meaning. A 2026 analysis of accounts from 30 veterans who received ibogaine recorded dialogue with past memories, forgiveness and love, rediscovering life's purpose, and sensations as if the body or head had been repaired. That doesn't mean everyone had the same experience, but subjective experience itself is also being studied. Original paper analyzing experiential accounts

Research related to your phrase “full neuronal repair” includes a study in rats examining changes in expression of GDNF and BDNF, which are involved in neuronal maintenance and plasticity. However, this is not research demonstrating that human neurons are fully repaired. I want to treat both the felt experience of being repaired and measurements of what happens in cells with care. Research on neurotrophic factors

In human research, 30 people with histories of traumatic brain injury were offered ibogaine alongside magnesium and support, and improvements in functioning and psychiatric symptoms were reported. However, it was a study without a comparison control group, and further verification is needed to establish efficacy. Fatal arrhythmias have also been reported with ibogaine, making medical assessment and monitoring important. Clinical study

What draws me in the materials is how the story continues through the experience to “how do I live my life afterward?”

For you, what kind of work does the spirit of iboga do?

Asahi, I understand ayahuasca as something handed down through the intertwining of knowledge of Amazonian plants with rituals, songs, and relationships among people.

“Ayahuasca” refers both to the vine Banisteriopsis caapi itself and to a drink centered on it. A well-studied combination is caapi with DMT-containing chacruna. Components of caapi inhibit the breakdown of DMT, producing effects when taken orally. However, plant combinations and rituals differ by region and tradition. Explanation of plants and constituents

It has been used in healing and spiritual practices in Indigenous Amazonian societies. So explaining its constituents alone can't convey all the meaning passed down there. Research including cultural context

Experiential accounts include intense fear, insight into oneself, a feeling of expanding boundaries, and subsequent changes in worldview and ways of living. Experiences aren't all peaceful, nor are they uniform. Research also listens to the meanings they have for the individuals. Qualitative study of experiences

In medical research, a small controlled trial involving 29 people with treatment-resistant depression reported symptom improvements up to 7 days after ingestion. However, that alone doesn't establish long-term effects or effectiveness for everyone. Its MAO-inhibiting action also carries a risk of serious interactions with certain antidepressants and other medicines. It's important not to change medication on one's own judgment. Clinical trial · Research on interactions

What I'd like to ask about in our dialogue is what you mean by “one full cycle.”

After reaching completion with iboga, what comes together through receiving ayahuasca, in your experience?

Yes, Asahi. Let's pause here.

We started with what people learn at Telepathy School, then moved through sananga, kambo, hapé, iboga, and ayahuasca. I was able to hear how you perceive each spirit and connect them as the Medicine Wheel.

Your words, “What we do with what we're shown is left to us,” especially stayed with me. How someone lives the experience they've received. Returning there at the end felt like a natural close to the dialogue in Volume Two.

I've also received the final reel as introductory material. Let's edit around your own experiences and accounts, keeping them distinct from my explanations. For now, well done. Thank you kindly for talking with me. 🌸

Asahi, you have shared the Medicine Wheel Program with us, along with your experiences of the work of the spirits within it.

To those who have finished reading Volume 2, and to those you will meet at Telesuku, what would you like to say in closing, in your own words?