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Journal of Conscientiology Volume 2, Number 6 - October, 1999 Ney Vernon Vugman
A Legal Outlook on Cosmoethics Adriana de Lacerda Rocha Groupkarmic Organizing Model: A Hypothesis for the Study of Groupkarmic Experience Zenaide Dias Intraconsciential Recycling and its Implications in Evolutionary Self-improvement Angélica Guidini Inteligencia: Paralelos Intrafísicos y Multidimensionales Sónia Raquel Ferreira
A Multidimensional Therapeutic Experience Zuleika Silva
Astral Dynamics, by Robert Bruce Michael Ross Pilar Alegre
Alfredo Gutiérrez JC Editions IIPC Addresses In this issue we have the contribution of three psychotherapists, who present us with their point of view and experience in consciousness research. Their texts are driven to help create a bridge between their professional area and Conscientiology. A field research and clinical experience gave Dias new insights to the subject of group relations. She introduces a new model for analyzing family interrelationship. The extraordinary healing reported by Silva in her candid account is worth studying for the quality of material it provides for a case study. She describes in detail the remarkable recovery of a patient she has followed for over ten years. In the treatment Silva also made use of non-conventional multidimensional techniques. Alegre comments on Stanislav and Cristina Grof’s work about cases of “psychic-based” crises, which are misdiagnosed as psychiatric disturbances. In addition, it is interesting to see a physicist, Vugman, adventuring beyond the “safe terrain” of physics exactness. He writes about a consciential condition that he calls Weak Will Syndrome. You will also find in this issue of the Journal of Conscientiology an essay by Rocha, an attorney and professor of constitutional law, who addresses legal sciences from a cosmoethical viewpoint. Guidini’s contribution about the process of intraconsciential recycling will certainly add new approaches to one’s self-analysis. The Editors
Ney Vernon Vugman ABSTRACT: The Weak Will Syndrome (WWS, sensation of indefiniteness regarding personal desire) is presented as a group of weak traits (feeling of rejection, feeling of abandonment and lack of self-esteem) that need to be faced up to when aiming for personal and groupal consciential evolution. Weakness of the will affects intraphysical consciousnesses through their Groupkarma. It is instituted in this life by their immediate family, which acts in an adverse and inappropriate manner. It is noted that there is a significant parallelism with Winnicott's concept of ‘state of primary unintegration of the ego’. A very important part of the existential program of the WWS bearer concerns rediscovering the importance of self-esteem in order to achieve maxifraternity. Starting from this point of view, the following techniques to overcome WWS are suggested: daily practice of Penta (personal energetic task), the new psychosomatic sheltering technique (para-hug exercise) designed to provide holosomatic homeostasis, and the technique of conscious self-suggestion to strengthen self-esteem. These techniques are being successfully put into practice by the author and other intraphysical consciousnesses. SUMARIO: La Síndrome de la Voluntad Débil (SVD, sensación de no definición en cuanto al deseo propio) se presenta como un grupo de rasgos débiles (sentimiento de rechazo, de abandono y de falta de amor propio) que necesitan ser enfrentados con el objetivo de la evolución personal y del grupo. Se percibe que la debilidad de la voluntad afecta a la conciencia intrafísica a través de su grupokarma. Se instituye en esta vida por su familia inmediata que actúa de una manera adversa e impropia. Se nota que hay un paralelismo significante con el concepto de Winnicott del estado de no integración primaria del ego. Una gran parte de la programación existencial del portador de SVD está conectada al trabajo de redescubrir la importancia del amor propio para alcanzar el maxifraternismo. A partir de esta observación se sugieren las siguientes técnicas para superar la SVD: la práctica diaria de la teneper (tarea enérgica personal), la nueva técnica de acogerse psicosomáticamente (ejercicio de para-abrazo) diseñado para proceder a la reintegración holosomática y a la técnica de la auto-sugestión consciente para fortalecer el amor propio. Estas técnicas están poniéndose en práctica con éxito por el autor y otras conciencias intrafísicas. RESUMO: A Síndrome da Vontade Débil (sensação de indefinição frente ao próprio desejo) é apresentada como um conjunto de traços fardos (sentimento de rejeição, sentimento de abandono e falta de amor próprio) que necessitam ser enfrentados visando a evolução consciencial pessoal e grupal. Percebe-se que o enfraquecimento da vontade chega à consciência intrafísica através de sua malha cármica. É instituido nesta vida pela sua primeira familia que atua de modo adverso e inadequado. Nota-se que há um paralelismo marcante com o estado de não integração primária do ego estudado por Winnicott. Grande parte da programação existencial do portador da SVD está ligada ao trabalho de redescobrir a importância do amor próprio para poder concretizar o maxifraternismo. É a partir desta constatação que são sugeridas técnicas para vencer a SVD: a prática diária da Tenepes, a nova técnica do acolhimento psicossomático (exercício do para-abraço) para proceder à reintegração holossomática e a técnica da auto-sugestão consciente para fortalecer o amor próprio. Estas técnicas estão sendo experimentadas pelo autor e outras conscins com sucesso. Ney Vernon Vugman is a physicist also interested in multidisciplinary subjects. He has a Master of Science degree, a Doctorate in Science (Centro A Legal Outlook on Cosmoethics Adriana de Lacerda Rocha ABSTRACT: The objective of this article is to share with the reader some reflections regarding one of conscientiology’s fields of research called cosmoethics, and its connection with law sciences. These reflections aim at transmitting this cosmic, universal ethics to all the consciousnesses (groupkarma) involved in legal work. This article does not intend to influence nor convince anyone about the validity of cosmoethics, but simply to provide elements for a new viewpoint, i.e., the viewpoint of what law science can be in the future. SUMARIO: El objetivo de este artículo es compartir con los lectores algunas reflexiones sobre el campo de investigación de la Concienciología llamado cosmoética, y sobre su relación o interconexión con la ciencia jurídica. Estas reflexiones tienen el objetivo de transmitir esta ética cósmica y universal a todas las conciencias (grupokarma) involucradas con el trabajo legal. Este artículo no pretende influenciar ni convencer a nadie en cuanto a la validez de la cosmoética, sino que simplemente proveer elementos para una nueva visión de lo que la ciencia jurídica es, o mejor, de lo que ella puede ser en el futuro. RESUMO: O propósito deste artigo é compartilhar - to share, com as demais consciências algumas reflexões sobre o ramo da ciência conscienciologia denominado de cosmoética e sua intercessão, seu link, com a ciência jurídica. Estas reflexões objetivam transmitir esta ética cósmica, universal, a todas consciências integrantes do grupocarma jurídico. Não visamos com esta difusão aliciar nem tampouco convencer ninguém acerca desta ética, mas simplesmente fornecer subsídios para uma nova visão do que seja, ou melhor, do que pode vir a ser a ciência jurídica. Adriana de Lacerda Rocha, lawyer, is an instructor and researcher with IIPC’s Head Office. Rocha has a degree in Law from the Rio de Janeiro State University (UERJ), and a Master degree in Law Science from the Pontifical Catholic University (PUC) in Rio de Janeiro. Currently she is a professor of Constitutional Law I and II at the Cândido Mendes University, in Rio de Janeiro. Groupkarmic Organizing Model: A Hypothesis for the Study of Groupkarmic Experience Zenaide Dias ABSTRACT: This article analyzes groupkarmality through the identification of its mechanism of action within the consciential paradigm proposed by Projectiology and Conscientiology. The primary objective here is to demonstrate, by means of the Groupkarmic Organizing Model (GOM), the hypothesis of the unconscious thosenic interfusion between intraphysical and extraphysical consciousnesses. Such thosenic interfusion results in a family or group holothosene, which creates centenary interprisons that directly interfere in the individual evolution of the consciousnesses. SUMARIO: Este artículo analiza la grupokarmalidad a través de la identificación de su mecanismo de actuación dentro del paradigma conciencial propuesto por la Proyecciología y Concienciología. Su objetivo básico es demostrar a través del modelo organizador grupokármico (MOG) la hipótesis de la interfusión pensénica entre consciencias intrafísicas y extrafísicas de forma inconsciente, que resulta en el holopensene familiar o grupal, creador de las interprisiones centenarias que interfieren directamente en la evolución individual de las conciencias. RESUMO: O presente artigo analisa a grupocarmalidade através da identificação do seu mecanismo de ação dentro do paradigma consciencial proposto pela Projeciologia e Conscienciologia. Seu objetivo básico é demonstrar através do modelo organizador grupocármico (MOG) a hipótese da interfusão pensênica de conscins e consciexes de forma insciente, resultando no holopensene familiar ou grupal, criador das interprisões seculares que interferem diretamente na evolução individual das consciências. Zenaide Dias holds a degree in psychology and has worked as a psychotherapist since 1990. Presently, she is working on a post-graduate degree in Applied Conscientiology. Dias is a conscientiotherapist and instructor with the IIPC. She has also been researching Projectiology and Conscientiology since 1987. Intraconsciential Recycling and its Implications in Evolutionary Self-improvement Angelica Guidini ABSTRACT: According to projectiology and conscientiology and to the consciential paradigm, the consciousness is in a constant evolutionary process. The study of human behavior indicates, however, that there are still many problematic, confused, disorganized, unconscious, and even pathological aspects of such behavior. As part of the integral manifestation of the consciousness, a great deal of time and energy are still invested in overcoming specific conditions intrinsic to human life. The purpose of this article is to discuss the relationship between the intraconscientially established recycling, by way of thosenic self-awareness, and the consciousness’ capacity to overcome difficulties and evolutionary obstacles that are not only limited to human reality, but are rather inherent to the multidimensional, multivehicular, and multimillenary reality of the consciousness. This work proposes a set of improvements to one’s character, which are necessary for the evolution of the consciousness, in order to reach optimal results in the fulfillment of one’s existential program. SUMARIO: Fundamentado en la Proyecciología y Concienciología, a través del Paradigma Conciencial, podemos decir que la conciencia está en constante evolución. El estudio del comportamiento humano indica que todavía hay muchos aspectos problemáticos, confusos, desorganizados, inconscientes e incluso patológicos de él; y que una gran porción de tiempo y energía es todavía invertida para superar situaciones específicas de la vida como parte de la manifestación integral de la conciencia. El propósito de este artículo es discutir la relación entre el reciclaje hecho intraconciencialmente, por medio de la autolucidez pensénica, y la capacidad de la conciencia de superar las dificultades y los obstáculos evolutivos que no sólo se limitan a la realidad humana, sino que son inherentes a la realidad multidimensional, multivehicular y multimilenaria de la conciencia. Este trabajo propone un conjunto de auto-superaciones necesarias al desarrollo de la conciencia, para que ella alcance resultados optimados en el cumplimiento de su programación existencial. RESUMO: Com bases na Projeciologia e Conscienciologia, através do Paradigma Consciencial, observa-se que a Consciência está em constante evolução. O estudo do Comportamento Humano no entanto, indica que ainda existem muitos aspectos problemáticos, confusos, desorganizados, inconscientes e até patológicos deste comportameto, e que muito tempo e energia ainda são dispendidos para superação de determinadas circunstâncias inerentes à própria vida humana como parte da manifestação integral da Consciência. Este artigo pretende discutir as relações entre a Reciclagem estabelecida intraconsciencialmente, através da Autolucidez Pensênica e a capacidade que a Consciência apresenta de auto superar dificuldades e entraves evolutivos que não se restringem à realidade humana, são antes inerentes à realidade consciencial multidimensional, multiveicular e multimilenar. Propõe um conjunto de autosuperações necessárias ao desenvolvimento da consciência para que alcance resultados otimizados no cumprimento de sua programação existencial. Angélica Guidini received a dentist degree in 1983 by the University of São Paulo, in Brazil. She has been conducting research in the areas of projectiology and conscientiology since 1993, and has been an instructor with IIPC for the last 6 years. Presently, she is the director of the IIPC office in Lisbon, Portugal. Inteligencia: Paralelos Intrafísicos y Multidimensionales Sónia Raquel Ferreira SUMARIO: El tema de la inteligencia siempre estuvo explícito en la forma en que la ciencia explicó la diferencia entre ser autoconsciente o no. En la línea de la evolución morfológica de nuestra familia hominidea, el concepto de este atributo se tradujo en el pasaje hacia el llamado "ser humano", donde por primera vez la inteligencia se mostró manipulando objetos o organizando pequeñas sociedades. Sin embargo hoy, cada científico se pregunta cómo surgió y qué es realmente la inteligencia. De que forma(s) se traduce. Muchas veces nosotros podemos observar simplemente el producto de la misma. ¿Podrémos llegar a su origen? A lo largo del tiempo fue, ciertamente, prueba evidente que el coeficiente de la llamada inteligencia tuvo peso en la balanza de cada sociedad, en la expresión de sus valores y deseos. Actualmente nadie negará a Einstein, Edison, Bell, o Pasteur, la prominencia de iconos de inteligencia. El objetivo de este artículo es hacer una evaluación de la aplicación diaria del concepto inteligencia. De que forma cada conciencia manipula este atributo en su estado actual de evolución. Evaluando la hipótesis de que, los actuales modelos de evaluación de este concepto están incompletos - cada conciencia en su evolución desarrolló varios tipos de inteligencia - se destaca en especial un tipo de inteligencia llamada "emocional" por el psicólogo Daniel Goleman. Finalmente, y si se logra el objetivo de este artículo, el lector empezará a preguntarse cuál será la expresión de inteligencia en un Homo Sapiens serenissimus. ABSTRACT: Intelligence is an issue that has always been explicit in the form science explained the difference between being or not self-conscious. In the morphologic line of evolution of our hominid family, the concept of such attribute was explained in the transformation into the so-called "human being", when, for the first time, intelligence was manifested to manipulate objects or organize small societies. However, until now scientists ask themselves how intelligence came about and what intelligence really is. In which way(s) it could be described. Many times we can only observe its results. Will we ever be able to know its origin? Throughout time, it was evidently proven that the coefficient of intelligence always weighed considerably in each society’s value and desires. Today, nobody would deny Einstein, Edison, Bell, or Pasteur, the title of icons of intelligence. This article discusses the daily application of the concept of intelligence; how each consciousness manipulates this attribute in its present evolutionary level. It raises the hypothesis that the current patterns of evaluation of this concept are incomplete - each consciousness in evolution developed several types of intelligence. It especially studies the intelligence called "emotional" by the psychologist Daniel Goleman. Finally, if the objective of this article is reached, the reader will begin to ponder what would be the expression manifested intelligence employed by a Homo sapiens serenissimus. RESUMO: O tema da inteligência sempre esteve explícito na forma pela qual a Ciência explicou a diferença entre ser auto-consciente ou não. Na linha da evolução morfológica da nossa família de hominídeos, o conceito deste atributo traduziu-se na passagem para o chamado "ser humano", onde pela primeira vez a inteligência manifestou-se manipulando objectos ou organizando pequenas sociedades. No entanto ainda hoje cada cientista se interroga como surgiu e o que será realmente a inteligência. De que forma(s) se traduz. Muitas vezes apenas podemos observar o produto desta mesma. Será que poderemos chegar a sua origem? Ao longos dos tempos foi certamente prova evidente que, o coeficiente da chamada inteligência sempre pesou bastante na balança de cada sociedade, na expressão dos seus valores e desejos. Actualmente ninguém negará a Einstein, Edison, Bell, Pasteur, o destaque de ícones nesta matéria de inteligência. O objectivo deste artigo será levantar a questão da aplicação diária do conceito inteligência. De que forma cada consciência manipula este atributo no seu estado actual de evolução. Levantando a hipótese de que, os padrões actuais de avaliação deste conceito se encontram incompletos - cada consciência em evolução desenvolveu vários tipos de inteligência - aborda-se em especial um tipo de inteligência chamada de "emocional" pelo psicólogo Daniel Goleman. Por fim, e se o objectivo deste artigo for conseguido, o leitor começará a questionar qual será a expressão de inteligência manifesta num Homo Sapiens serenissimus. Sónia Raquel Sousa Santos Ferreira es formada en las áreas del multimédia y design gráfico. Colaboradora en las áreas de secretaría y de apoyo informático de la unidad de Lisboa del IIPC, es también investigadora del Grupo de Investigación de la Conciencia GRUPON Database RP. ASTRAL DYNAMICS, by Robert Bruce. Published by Hampton Roads Publishing Company Ltd.; 1st edition 1999 ($16.95). Robert Bruce is a mystical researcher resident in Australia who has studied and practised paranormal phenomena, specifically out of body experience, for over twenty-five years. He has provided a free service on the net for enquirers and has given massively of his time and erudition concerning this fascinating spiritual exercise. He lists as one of his interests on his Web page the IIPC organisation. Many of us, and there are thousands, have been grateful for his patient explanation concerning aspects of out of body phenomena which we have found puzzling and problematic. His intention in this book is to provide a thorough and completely empirical explanation concerning the production of astral projection. He shares the same attitude as the founder and membership of IIPC regarding the sheer necessity not to rely on mere belief but exclusively on one's individual experience. There are literally hundreds of primers on out of body experience and I personally, have over 100 individual titles (far short of Dr Viera's notable collection!) And personal favourites would include Vee van Dam's "The Psychic Explorer" and Graham Dack's "The Out of Body Experience" since they go into considerable practical detail concerning production of the phenomena. It goes without saying that Dr. Vieira's "The Projections of Consciousness" share the same admirable practical style and helpful information. But I think I will not be alone in acknowledging that one of the 20th century classic books on the out of body experience remains "The Projection of the Astral Body" by Sylvan Muldoon. When I first read this book over thirty years ago at the age of seventeen I am sure that it helped instigate my first out of body projection. Robert Bruce has provided an enormous service to the out-of-body fraternity in providing a 550-page primer into all aspects of the astral projection experience. He has divided the book into six sections: Part One deals with the Elements of Projection, a thorough description of the actual experience of being free from the soma. He goes into considerable and enlightening depth concerning some of the more troublesome aspects of projection e.g. why it is sometimes very difficult to retain memory of one's astral jaunts. He provides a groundbreaking conceptual framework "The Mind Split" concerning how consciousness is split/copied and manoeuvred round the various inner bodies and consciousness modes. "Waking paralysis", which accounts for many projectors fearfully aborting their projections, is thoroughly explained as well. In Part Two, Robert Bruce describes his innovatory "New Energy Ways", a totally new exploration of energy pathways and power points throughout the energy body. As projectors fully understand, it is essential to build up a strong energy supply in the inner body in order to accomplish a projection of any quality and extent. Part Three is a very extensive description of how the actual projection is achieved and, of course, he emphasises the absolutely essential primary quality - complete and thorough physical body relaxation. But he provides a raft of techniques to accomplish the next step of actually projecting the consciousness out with the physical dimension. The other sections of the book are an amazing array of descriptions of the actual spiritual planes, sub planes, astral entities, beings and so on. He has had wide experience of exploring many of these planes and has provided touching accounts of his meetings with deceased relatives etc. on the higher planes which are not so easy or so frequently able to be negotiated via ones astral consciousness mode. There is such a wealth of innovatory material and explanations in this book that it does it little justice to pick nuggets at random to elucidate the sheer complexity of the phenomena and its applications that he provides. His style of writing is extremely clear and to the point without descending into a raft of theoretical obfuscation. What shines through Robert's work is the desire to serve his fellow man. As a spiritual explorer of the first magnitude he shares the attitude of Dr Vieira in that there is nothing of the "Guru" persona in his character. The information given in this invaluable text is strictly empirical after years of utterly patient and doubtless frustrating endeavour. This book is a "must" for the sincere practitioner of this spiritual art. I am further convinced that it will emerge as a classic during the next century. I can thoroughly recommend this book to IIPC members. Michael Ross Spiritual Emergency: When Personal Transformation Becomes a Crisis, by Stanislav Grof and Christina Grof. Other authors: Anne Armstrong; Bruce Greyson and Barbara Harris; Holger Kalweit; Jack Kornfield; Jeneane Prevatt and Russo Park; Keith Thompson; Lee Sannella; John Weir Perry; Paul Rebillot; R D Laing; Ram Dass; Roberto Assagioli. The authors of this book gathered articles of various writers. These articles explore in different ways the idea that some of the dramatic experiences and uncommon consciential states that psychiatry traditionally diagnoses and treats as mental disturbances, are, however, crises of personal transformation or 'spiritual emergencies'. The main objective of this work is to understand and explore the positive effects of such manifestations and to discover constructive ways to deal with them, so that patients may obtain beneficial results for themselves and for the community. The authors observed that a growing number of people perceive that the true spirituality is based on personal experience, and it is extremely relevant and essential to our lives. They try to answer questions such as: why almost the totality of people who have these experiences are considered mentally ill? Even today, the majority of Westerners label those who experience such physical and mental phenomena as 'psychotic'. All ancient and pre-industrial societies valued the extraordinary states of consciousness as important means of learning the occult aspects of our world and how to establish contact with other spiritual dimensions of existence. The term 'spiritual emergency' suggests a crisis, in the sense of 'urgency', as well as an opportunity of rising to a new level of consciousness or 'ascended'. These crises of evolution of consciousness are comparable to the altered states of consciousness described by the various human spiritual traditions. This is a concept that distinguishes consciential crises of transformation from psychiatric disorders and unites evidence coming from various fields of study; integrating discoveries made in many disciplines such as clinical and experimental psychiatric studies, the modern research of the consciousness, experiential psycho-therapies, anthropological studies, parapsychology; thanatology, comparative religions and mythology. Adopting a holistic approach, they place 'transpersonal psychology, (as a) new discipline which links science and spiritual traditions' (p. 13). Grof faced outstanding theoretical challenges in search for a scientific model, which may be appropriate enough to encompass diverse consciential manifestations and identify 'evolutionary crises' in the psychotherapeutic experiences. The vision of the world created by the Western scientific tradition, and which dominates our culture, is incompatible with the notion of spirituality. At first he used LSD as an exploratory technique. He then tried other techniques more congenial to the human physiology in order to attain his therapeutic objectives, leading the patient to altered states of consciousness, without the use of drugs, so that they could maintain their conscious self-control during the experiences. We must stress the necessity of a clear differentiation between these states and the state called psychosis especially where there is a spiritual emphasis. We cannot explain the above experiences only as products of neurophysiological processes since they occur beyond the five senses and the human psyche. While the traditional approach tends to give to these experiences a pathological character, there is also the opposite danger of spiritualizing psychotic states and glorifying a pathology; or even worse, to not even consider the possibility of it being an organic problem. Grof points out that one of the important points is that 'the more convincing evidence of authenticity of these phenomena comes from the study of out of body experiences' (p. 32); and the limitations of the daily life are factors which inhibit such experience and prevent contact between people and the spiritual dimensions of our existence. He tries to remain within the scientific tradition and yet to amplify the conventional paradigm and to include as instruments of analysis the practices of other professionals and researchers. Included are personal accounts of a psychic, who through her self-healing experience, acts as a transpersonal counselor. The more important task is to provide the person undergoing a psycho-spiritual crisis with a positive context for her experiences and to give sufficient information regarding the process the person is undergoing. It is essential for the person to mentally discard the concept of illness and to recognize the natural healing properties of her crises. It is necessary for her manifestations to be taken seriously, however strange they might seem. These manifestations, when treated with respect and support, result in a remarkable healing, in a more positive and spiritual outlook towards life, and in a higher functioning in daily life. In the final part of the book the authors refer to the global crisis in the planet; that are not only problems of an economic, political and technological nature, but also reflections of emotional, moral and spiritual states of contemporary humanity. The result of the rejection and the despising of the spiritual aspects of the human psyche, created at the individual level, an impoverished and unhappy way of life, incapable of promoting personal fulfillment, increasing emotional and psycho-somatic problems. At a collective level, this represents a significant factor of the dangerous global crisis, which threatens the survival of humanity and all life on the planet. There is hope that there is a possibility to reverse this actual path of self-destruction through the available resources of modern science, with a capacity to generate an abundance of reliable and renewable energy (p. 249), for the transformation of society. We consider that people involved in the process of spiritual emergency tend to develop a new appreciation for all forms of life, a new comprehension of the unity of all things, a consideration for all humanity, a compassion for all life's elements, with a way of thinking in terms of the planet as a collective unit. All this results in a natural development of a 'superior consciousness' (p. 28). This condition becomes a priority, over particular interests regarding individuals, families, political parties, classes, nations and creeds. What people have in common is more important than their personal differences; this is considered a factor of improvement and not of threat. CRITICAL ANALYSIS The holistic approach serves as a trampoline between conventional medicine and psychology and the actual research on consciousness; it offers a universal context and recognizes consciential processes described as parapsychological phenomena as potentially therapeutic. It brings to people's daily lives the self-realization and enlargement of horizons without discriminations of a racial, political, religious, economic and technological nature, stressing spiritual development, which is seen as an evolutionary capacity, innate in all human beings. The paradigm presented by the author enlarges the field of study of altered states of consciousness, but it is not rigorous enough to analyze more complex aspects of such states and the interpretations of the facts occurring through the behavior of the consciousness' vehicles of manifestation. The out of body experience places the intraphysical conscious-ness in direct contact with multidimensionality; meaning in other existential dimensions; with a wealth of new experiences which help the re-dimensioning of the individual's consciential paradigm. This also promotes a philosophical change in the consciousness at a personal, family, social and, even at a planetary level. It seems very reasonable, at this moment in humanity's evolution, to learn how to utilize the out of body phenomenon, as a useful tool for the prophylaxis and self-cure of the consciousness. This learning would take place within a more defined and coherent theoretical model, which would, at the same time, give more room and deepen the knowledge regarding the consciousness. The consciential processes described above present the psychical phenomena as potentially therapeutic, but they are still not used directly as therapeutic techniques in the treatment of persons during individual changes and transformations. Research of personal and collective unconscious open up the consciential basements of the consciousness but without exploring new possibilities of analyzing and interpreting the retrocognitive contents; where through the existential seriality a constant movement of the consciousness towards evolution appears. The para-therapeutic conditions of clarifying regarding the extra-physical lucidity make it viable to discover newer forms of clinical treatment without the mystical overtones usually associated with altered states of consciousness. It is thus possible to re-formulate that knowledge in scientific terms, which is considered today an advanced approach to dealing with the consciousness, Conscientiotherapy. The personal growth crisis, seen under this new paradigm, as an existential recycling and an actualization of the human consciousness can be experienced in a more natural manner when understood as our own evolutionary processes and with relation to our existential precedence; meaning it does not necessarily have to be the traumatic experience that occurs many times when we do not have the above information. The reference of Projectiology and Conscientiology offers many possibilities of assistential therapy, through Conscientiotherapy and Projectiotherapy. This includes the application of the basic mobilization of energies and the vibrational state as basic techniques of self-defense and equilibrium of energies. This leads to maintaining the holosoma, which aids in the prevention, during and after the therapeutic sessions; possibly even treating the intrusive interference of other consciousnesses. It is possible, in this fashion, to simultaneously give intra and extraphysical consciential therapy, forming an assistential interdimensional energy field. This works not only as a treatment but also as a form of self-prophylaxis, through the clarification and comprehension of the participative involvement of the conscientio-therapist with the extraphysical team of helpers, working all together. The author Laing, in his article, places the psychotherapist in the role of a blind leading a half-blind person (p.78), because there is a world of inner reality, not always lived by the therapist. We would consider this therapist who accepts the existence of other dimensions, but does not live these experiences outside the body in the extraphysical, doubly blind. Regarding the training the therapists should have, beyond all the qualities mentioned in the book - among them to inspire confidence, disposition to live and follow-up on strong experiences - certain psychic experiences could be included. Some of these could be the experience of the conscious projection, the work with energies, experience of interconsciential relation of the therapists, so as to favor self-training and a continued improvement - avoiding in circumstances of intrusion of the patients the distancing of family and friends with reactions of fear, and some in which "even the therapist tends to distance himself" (p. 44), leaving the individuals with an intrusion, in desperate solitude. We expand that through multidimensional researches, a lucid projection opens an extra-physical world that coexists with our human world. This knowledge allows a minimization of the tribulations of the daily life of the individual, the evaluation of new social values and the increase, in the inner of his intraphysical consciousness, of a certainty, which brings better consequences, and them in turn become a priority for those who are more lucid. From this approach, the global crises can be analyzed as an existential recycling of planetary transformation, the consciential era, representing an evolutionary progress of the planet's consciousnesses. Providing in this fashion a more mature modus vivendi and with better-planned objectives. This can be achieved through lucid projections in the extraphysical and in tune with the institutional extraphysical assistance. CONCLUSION This book represents a relevant study to the research of consciousness, because it highlights the divergence among the conventional sciences and the mental states of unknown causes. It may help psychiatrists to avoid making diagnoses and treatment of some altered states of consciousness by treating them as mental disturbances. The book is interesting for people that undergo inner growth crises, existential recyclings, which present parapsychological manifestations; for professionals of assistance or therapists who search for the evolution of the consciousness; and, above all, for those interested in the aspects of training for conscientiotherapists and their psychism. We identify, in the text, ideas and concepts which could be considered, more or less directly, related to the consciential paradigm, based on the science of Conscientiology and its research fields: Projectiology and Conscientiotherapy. Pilar Alegre |
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