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Journal of Conscientiology Volume 4, Number 13 - July 2001 International Institute of Projectiology and Conscientiology Articles: Non-Physical States of Conscious Life J. H. M. Whiteman Healthy Conviviality and Karmic Dynamics Laênio Loche
Alexandre Pereira Delgado Enfoque Concienciológico de la Estabilidad Emocional Laura Sánchez
Bioenergetic Self-experimentation Marisela Aparicio Near-death experience: A new opportunity for changing Augusto Freire
3rd International Congress of Projectiology and Conscientiology - invitation JC Editions
This issue of the Journal contains thought-provoking articles on a range of research themes and two accounts of striking personal experiences. The piece provided by Whiteman gives an insight into some of his ideas concerning ‘non-physical reality’ which he has been researching and writing about for a number of decades. It gives the reader an opportunity to appreciate someone else’s classification of projective phenomena and related altered states of consciousness. Loche’s well-formed paper proposes a unity of measure of karma, which he coins Evol. In addition, another interesting contribution is made by Sánchez who details her thoughts concerning the process of obtaining emotional balance. Delgado offers an intriguing view on the progress of science over the last century and links current scientific research with the consciential paradigm. He goes on to indicate how science must challenge and change many of its base theories and assumptions if it is to progress as rapidly in the coming centuries as it has in the recent past. The two personal accounts presented are also worth contemplating. Marisela Aparicio’s experience gives insights on very plausible ways to further research on bioenergetic phenomena. Augusto Freire’s enjoyable story is inspiring as it makes us ponder the context of his near-death experience. We would like to take this opportunity to remind those who are unfamiliar with conscientiology terminology that you can visit IIPC Web Site (www.iipc.org) at your convenience and download the glossary of conscientiology available there in English and Spanish. The Editors
Non-Physical States of Conscious Life J.H.M.Whiteman ABSTRACT: Traditional studies of non-physical experience, even today, are most often woefully deficient inasmuch as, while they may refer at length to ‘visions’, ‘hallucinations’, etc. (as from the physical body) they ignore or reject the most complete and instructive kinds of knowledge of the non-physical, namely, knowledge in non-physical ‘bodies’ and ‘worlds’. Here experiences of the former kind are called Openings, and those of the latter kind are called Separations. Various types of Separation, along with a transitional type of non-physical experience called Dissociation, are carefully described in this paper, on the basis of a vast amount of recorded experience[1]. SUMARIO: Los estudios tradicionales de experiencia no-física, aún hoy, son frecuentemente y tristemente deficientes, ya que, aunque ellos puedan referirse con detalle a ‘visiones’, ‘alucinaciones’, etc. (del cuerpo físico), ellos ignoran o rechazan los tipos más completos e instructivos de conocimiento no-físico; sobre todo, el conocimiento de ‘cuerpos’ y ‘mundos’ no-físicos. Aquí, las experiencias del primer tipo son llamadas Aperturas, y las del segundo tipo Separaciones. Varios tipos de Separación, incluso un tipo de experiencia no-física transicional llamada Disociación, son descritas cuidadosamente, basadas en una inmensa cantidad de experiencia registrada. RESUMO: Estudos tradicionais de experiências não-físicas, ainda hoje, são em geral lamentavelmente deficientes já que, ainda que se refiram detalhadamente a ‘visões’, ‘alucinações’, etc. (do corpo físico) eles ignoram ou rejeitam os tipos mais completos e instrutivos de conhecimento no campo não-físico como, por exemplo, o conhecimento sobre os ‘corpos’ e ‘mundos’ não-físicos. Aqui, experiências do primeiro tipo são chamadas Aberturas, e as do segundo tipo são chamadas Separações. Vários tipos de Separação, juntamente com um tipo transicional de experiência não-física chamada Dissociação, são cuidadosamente descritas neste trabalho, baseadas em uma vasta quantidade de experiências registradas.
Professor J. H. M. Whiteman has published over 50 contributions relating to spiritual development, psychological, or otherwise scientific matters. He taught in the Dept of Applied Mathematics at the University of Cape Town for 29 years. He has also served as Editor of The South African Music Teacher for 55 years. He authored The Mystical Life (1961), Philosophy of Space and Time (1967), The Meaning of Life (1986), and Aphorisms on Spiritual Method (1993). His latest book is The Dynamics of Spiritual Development, Vol. 2 of Old and New Evidence on the Meaning of Life (2000). Prof. Whiteman is also an elected Hon. Member of the (British) Society for Psychical Research. [1] This article is based on the major part of the first chapter of the author’s copyrighted first volume on “Old and New Evidence on the Meaning of Life: An Introduction to Scientific Mysticism”. Healthy Conviviality and Karmic Dynamics Laênio Loche ABSTRACT: This article discusses the issue of healthy conviviality through positive karmic relationships. It approaches the concepts of evolutionary needs, evolutionary exchange, evol, karmic account, karmic balance, karmic subject, karmic object, karmic profitability and the principles of cumulative distribution and the inconvertibility of the evol. It also talks about the role of assistance as a practical means for attaining balanced conviviality. The method used for this research was the reflective analysis of facts based on the consciential paradigm. SUMARIO: Este artículo discute la convivialidad saludable a través de las relaciones kármicas positivas. Aborda los conceptos de necesidades evolutivas, intercambio evolutivo, evol, cuenta kármica, sujeto kármico, objeto kármico, rentabilidad kármica y los principios de la distribución cumulativa y de la inconvertibilidad del evol. También discute el papel de la asistencia como un medio práctico para lograr una convivialidad equilibrada. El método usado para esta investigación fue el análisis reflexivo de los hechos basado en el paradigma conciencial. RESUMO: O artigo discute a convivialidade sadia por meio da relação cármica positiva. Aborda os conceitos de necessidades evolutivas, escambo evolutivo, evol, conta cármica, saldo cármico, sujeito cármico, objeto cármico, rentabilidade cármica e os princípios da distribuição acumulativa e da inconversibilidade do evol, além do papel da assistência no alcance prático da convivialidade equilibrada. A análise reflexiva dos fatos com base no paradigma consciencial, serviu de método de pesquisa.
Laênio Loche is a Psychologist, and works as an Editorial Consultant. He is an instructor at IIPC, a member of its Deliberative Council and an Independent Researcher in the specialty of Proexology. Presently he volunteers at the Center for Higher Studies of Consciousness (CHSC) at Iguassu Falls, where he contributes to the work being performed for the Encyclopedia of Conscientiology. Alexandre Pereira Delgado ABSTRACT: The progress of science in our times, particularly in the technological area, is remarkable. Even so, for the conventional periconsciential sciences, the number of questions without answers increases every day, as the issues keep being approached and studied only under the mechanistic viewpoint, due to the Newtonian-Cartesian paradigm. The proposal of conscientiology, with the consciential paradigm, strives to suits all sciences and scientists in their researches; however, bringing a multidimensional insight and study of the consciousness in an integral manner to the research. Thus, the consciential paradigm makes it inevitable that science will restructure its theories and paradigms. SUMARIO: El progreso de la Ciencia es notable en nuestros tiempos, particularmente en el área tecnológica. Aun así, para las ciencias convencionales o periconcienciales, el número de preguntas sin respuesta aumenta todos los días, y ellos continúan siendo abordados y estudiados sólo de una manera fisicalista, debido al paradigma Newtonian-cartesiano. La propuesta de la Concienciología, relativa al paradigma conciencial, busca atender a todas las ciencias y científicos en sus investigaciones, pero actuando según la multidimensionalidad y el estudio de la conciencia de manera integral. El Paradigma Conciencial hace inevitable el que la Ciencia reestructure sus teorías y paradigmas. RESUMO: O desenvolvimento científico vem adquirindo resultados expressivos nos últimos tempos, principalmente na área tecnológica. Mesmo com todo esse avanço, para as ciências convencionais ou periconscienciais, a cada dia aumenta o número de perguntas sem respostas que continuam a serem abordadas e estudadas apenas do modo fisicalista, devido ao seu paradigma newtoniano-cartesiano. A proposta feita pela Conscienciologia, relativo ao paradigma consciencial, procura atender a todas as ciências e cientistas em suas pesquisas, mas agindo segundo a multidimensionalidade e o estudo da consciência de maneira integral. Desta forma, fazendo com que, inevitavelmente, sejam reformulados as teorias e os demais paradigmas. Alexandre Pereira Delgado is currently taking a degree on Physical Education in the Federal University of South Mato Grosso, Brazil. Presently he is a volunteer at the Campo Grande office of IIPC and coordinates the Inverters Research Group. Enfoque Concienciológico de la Estabilidad Emocional Laura Sánchez SUMARIO: El presente artículo relata el resultado de una autoinvestigación y de la experiencia de la autora, hasta llegar a la comprensión de porque la Estabilidad Emocional, a veces no es alcanzada. La personalidad inestable posee unos rasgos de carácter muy específicos, que hacen de su mundo “un mundo aparte”, alejándola de su realidad conciencial y de su programación de vida. Levantado la hipótesis de que la Inestabilidad Emocional es la consecuencia de una falta de seguridad y de autoestima que la conciencia desarrolló en otras existencias debido a rechazos y fracasos ya vivenciados, es sugerida la aplicación de algunas técnicas y del trabajo mentalsomático para que la conciencia empiece a recuperar su confianza y a establecer su Estabilidad. ABSTRACT: This article reports the results of the author’s self-research and experience, reaching the understanding of why Emotional Balance is not sometimes achieved. An unstable personality presents some very specific traits that contribute to making its world “a world apart,” thus distancing him/herself from its consciential reality and its life program. Once the hypothesis that Emotional Instability is the consequence of insecurity and low self-esteem developed in previous lives due to rejections and failures experienced is presented, this article then suggests some techniques and mentalsomatic work for the consciousness to start recovering its ability to trust and regain its Balance. RESUMO: Este artigo relata o resultado de uma autopesquisa e da experiência da autora até chegar à compreensão da razão pela qual a Estabilidade Emocional, às vezes, não é atingida. A personalidade instável possui alguns traços de caráter muito específico, que fazem de seu mundo “um mundo à parte”, afastando-a de sua realidade consciencial e de sua programação de vida. Uma vez levantada a hipótese de que a Instabilidade Emocional é conseqüência de uma falta de segurança e autoestima que a consciência desenvolveu em outras existências devido a rejeições e fracassos já vivenciados, são então sugeridas a aplicação de algumas técnicas e trabalho mentalsomático para que a consciência comece a recuperar sua confiança e estabelecer sua Estabilidade. Laura Sánchez, profesional en telemarketing y divulgación para empresas, es profesora e investigadora independiente del IIPC prestando su colaboración en la unidad de Barcelona y en las actividades de Italia.
Personal Account Bioenergetic Self-experimentation Marisela Aparicio This experience brought me as much euphoria as my first OOBE, and I felt compelled to share it with other people that are interested in consciousness research. For more than two weeks I have had lower back pain that went all the way down to my right leg. This was provoked by an apparatus I bought, which was supposed to help firm one’s muscles without any exercise – a total disaster. In order to be able to move and as I couldn’t take days off work to rest properly as I was supposed to, my father, who is a physician, injected cortisone in my back three times and I took a lot of pain killing pills, including Tylenol with Codeine. Even with all this care, I was still unable to stand for more than two minutes. After many days without any improvement I went for a MRI (Magnetic Resonance Imaging) on my back. This examination requires that one does not move a muscle during the test. It was difficult for me to lie on my back and in order to perform the test I had to take some codeine. Besides helping with the pain that pill relaxes me a lot and I thought it was a good opportunity to try to leave the body while being there. The first part of the MRI test lasts twenty minutes. After that time, they inject a colored substance into your blood vessels, for contrast, and take pictures again, to compare. This second part takes another 10 minutes. You cannot move throughout the entire procedure without invalidating the entire test. When I was able to lie down and as the medicine had not yet had its effect, I thought about working with energies to alleviate the pain. The technician kept informing me of how well I was doing and that the pictures being taken were great. I reached a very relaxed state and started moving my energies. Since I had to avoid any movement I couldn't work with a respiratory exercise and so I decided to try the technique of swinging the psychosoma, which I had tried before and had achieved an easy non-alignment at that time. I could feel the psychosoma moving, rocking, but my physical body did not move at all. However, the machine started sending alarm messages like if I was physically moving. The technician came in and was very surprised because he was looking at me and I was not moving at all. He said: “How rare! The machine indicates you were moving. Did you?” I assured him that I did not move a hair. He fixed some things in the machine and left the room saying: “You probably did but didn't notice. Try to stay quiet, please.” I did not change my position and continued with the energy exercise, not yet linking my exercise with the machines problem. So, we started all over again, after a while the machine once more detected that my body was moving. The test was interrupted again. I had not change position nor moved a muscle and the technician was frustrated because he couldn't figure out what was wrong. All the codes and measurements were correct, except the alarm was sounding. He mentioned how strange that was. He said: “You are doing fine. It is not your fault. The machine must have a defect but this has never happened before.” He then called another technician who has been working in the previous shift to ask her if she had had any problem with the machine that day or ever before. The answer was “No”. He made some more adjustments and we started the test again. By then I already knew that the machine was “perfect”. That equipment was capturing the movement of my other body. It was hard for me to hold the laugh, but as I couldn't move, I kept myself from laughing. By then I had remembered how much a friend of mine laughs about the influence of bioenergies on machines. After the man readjusted the equipment, I continued with my experiment, this time not swinging the psychosoma, but only exteriorizing energies without any effort, just allowing for the energies to flow at will. The flow was very intense, though. What happened was that the alarm started again. The poor technician was going crazy. He wanted to leave the test for another day because the machine was broken. He said he had been working with that equipment for some years, since it was new, and had never had a problem before. He decided to try one last time. Since I did not want to come back again and had already spent more than one hour there, I decided to continue the experiment but doing the reverse as a control ‘method’. I restrained my energies, not allowing them to flow at all, and waited for the results. This was very hard for me as my energies flow very easily and restraining them while being so relaxed was difficult. On top of that, since my energies were contained, I started having some involuntary muscular spasms because the energy was not flowing. Now, I thought, another problem: “My muscles have started jumping involuntarily, I won’t be able to control them and the machine is going to start beeping. It will be the end of the examination”. My feet made little movements (physical ones), and my hands and arms were very contracted due to the effort. I was not relaxed at all and I felt I was actually having involuntary physical movements, yet the machine did not complain. I was concentrated in holding the energies, “suffering” not because of the pain but with this energetic battle, and at the same time, listening to the voice of the technician: “You are doing fantastic.... The pictures are beautiful... Excellent, the machine is working perfectly now.” It was very good that I had practiced the technique of Three Hours of Waking Physical Immobility[1] before. I could manage exactly two hours without changing position or moving a muscle. Only my eyes sometimes moved. No words can adequately express this experience, but in the end all the pain I endured for over two weeks was worth it because of the outcome of this experiment. I have been in a machine that actually could capture the movement of psychosoma and bioenergy. I had the experience and nobody can tell me that it was not true, that I imagined these things, that it was a coincidence, or any such nonsense. I would have doubts if I had a vision or any other paranormal experience because that could have been caused by the influence of the codeine. This experience, however, had nothing to do with perceptions but with physical effects. Such an experience is really worth investigating by all those that might be having this test, or any similar ones, performed on themselves. Editor’s Comments It is fascinating how many opportunities to investigate bioenergetic occurrences an open-minded person, with a scientific spirit, finds in everyday life. Marisela Aparicio’s experience reminds us of the number of experiments that have been and can be performed that show physical effects being generated by non-physical causes. This occurrence gives us some further clues about viable ways to create a transducer or detector of bioenergies, based on the operational principles of the technologies involved in the MRI equipment. However, most important of all is the self-experimentation that confirmed for her, in a more objective way, the tangible consequences of conscious projection and working with bioenergy. Personal experience is irreplaceable in producing evidence for ourselves, without any fantasy or suggestion. [1] Journal of Conscientiology, Vol. 1, Nr. 3; January, 1999; p.255, by João Bonassi. Near-Death Experience: A New Opportunity for Changing Augusto Freire It was Carnival of 1996. I have made arrangements for the long weekend and traveled to a camp in President Figueiredo – a town in the countryside famous for its waterfalls, one hour from Manaus, in the State of Amazonas, Brazil. I anticipated a nice weekend and was looking forward to enjoying it. However, right from the beginning, things seemed a bit strange and I had to face several situations that occurred against my will. The first one was at my work, where I had to unwillingly stay until Sunday morning. This delayed all my plans for the holiday. As a consequence, I arrived at the camp on Sunday evening, I then assembled my tent near the rapids close to the town and left for the main park to look for a friend. The city was crowded with tourists and was in an uproar. No matter how much I tried, I just could not feel like partying. I felt strange. I was dissatisfied and uncomfortable. Deep inside I was feeling a kind of emptiness, with an anguished feeling in my stomach that made me feel sick all the time. This feeling, or at least part of it, seemed to be shared by my friend, who was also uneasy and showed that she was not having a good time in spite of the general revelry. My main reason for this trip was my friend's company as I was hoping to change the nature of our relationship and hoped that she would become my girlfriend. Anyway, things were going wrong, the atmosphere was not favorable, our communication, generally easy, was not flowing well, and this was making me even more anxious, increasing my anguish due to the feeling that I was doing everything wrong. Monday was not different. My discomfort was permanent and the feeling of emptiness seemed to get even worse. That feeling was familiar to me. Since childhood, for longer or shorter periods, I have had those symptoms: a permanent cold in my belly, a widespread dissatisfaction and an urgency in doing or finding something somewhere that could fill this emptiness. However, since I had consciously decided to go in search of what I lacked, it had become less strong. Once again, I went through old artificial ways for making me feel better, I tried to drink with the group at the camp, go places to dance, go to the waterfalls, dive from high places into the water and climb cascades just for the taste of radical sports. I also tried to do drugs, smoke, avoid thinking, and do anything that could help in escaping from that oppressive intimate reality. These things were common during a certain time in my youth but no longer match with me since I have started to look for something that could really bring some sense to my life. But then, I was repeating old mistakes that I knew would not solve the problem, and that I had already decided would no longer be good for me. From my experience, I knew that in the end that emptiness was always there. During: I began to drink early in the day, and after lunch I met my friend again. She informed me she was leaving in a while. In a certain way, the news made certain the failure of all my expectations for that weekend and it also sharpened the sensation I had of doing everything wrong, especially regarding my romantic plans. But I decided not to think of it anymore and to have a good time anyway. I got to the rapids and soon joined the fun with some swimmers. I would climb to a certain point, dive in to the rapids, follow the flow of the river and swim to the side a few meters downstream, a little before reaching a deeper and darker place where the force of the running water formed whirlpools. Everybody avoided this place as it was dangerous, and had a history of causing drownings. I began repeating the game in a compulsive way and between one turn and another I had a clear sensation of disrespecting the force of nature - incidentally it had rained a lot in the past few days and the volume of water was stronger than ever. Unfortunately, I did not pay attention to that perception. The rush of adrenaline of going down the rapids was stronger than the notion of safety or self-preservation. All I took care of was to dive closer to the side to make it easier to get out of the water. One time I dove a little more carelessly and I was carried down the river by the rapids, very far from the diving point. When I noticed it, I tried to swim to the bank, but the water was stronger and I was dragged to that dark and deep place. I did not try to scream. There was music playing and I felt nobody would listen to me and people on the bank seemed to be busy with other interests. My only reaction was trying to swim from this place with all of my strength. However, a whirlpool formed by the running waters pulled me down and I could hardly move. Then, I tried to touch the ground but this attempt was in vain. Until I was very tired and after having swallowed a lot of water I was sure that I had done everything in my power and that I would not get out of there alive. I was taken by a feeling of frustration and indescribable loss. I knew that dying there and then would put me in a very bad situation. In that exact moment it was as if time stopped. I stopped hearing the music and did not see the people anymore. I did not even feel the fatigue of my physical body from the effort of trying to stay on the waters surface. It was as if I was simply there, floating, in the middle of the river. My life began passing before me, in the most tiny details at an impressive speed, it was as if a film inside my head had been triggered, by means beyond my will. I watched each scene with an ever-increasing deep and accurate understanding, with each chronological fact overlapping and being unfolded automatically, as in a chain reaction. The scenes were in color and some of them presented moving images. It was as if each one represented a period of my life in which everything presented was understood instantly, in block, including its emotional load. However, the scenes were not the most important perception. What stood out was the certainty of having done everything wrong, starting with a succession of personal choices that were directing me down a self-destructive, displaced route, which culminated in the time and place where I was. This deep understanding was corroborated by the scenes referring to each period of my life until that moment, which generated a pressing need for change. Analyzing that perception, I can distinguish the nuances of sensations and details of this chronological succession. In that moment, however, everything seemed to be happening at the same time, although I clearly recognized the sequence of the facts of my life that had taken me there. In an approximate analogy, this ‘film’ seems like the computer bar that is displayed when a command is executing a task showing the execution of the task from 0 to 100%. The only difference is that this “task bar” was displayed in an accelerated and constant rhythm and whose higher omnipresent remark, that is, the final result, was the certainty of being on the wrong road and the overwhelming need for change. According to my calculations, from the understanding of my imminent death to the end of the scenes less than 10 seconds had elapsed, to me this seemed like an eternity. In the exact moment the scenes ceased, I literally heard a masculine voice echoing in my head: "now try to touch the ground!”, which without questioning this command, I promptly did. To my surprise, my feet touched the tip of something that I instantly recognized to be a log in the bed of the river. With difficulty, I managed to keep balance and avoided being again pushed in to the whirlpool. I stood there long enough to rest and recover my strength and then I swam away from that place. After: I went back to Manaus on Wednesday, dispirited and frustrated. I wrote a farewell letter to my friend, as I did not have the courage to see her. I wanted to run away from everybody and I did not have the slightest inclination to give explanations; mainly, I wanted to escape from all the wrong decisions I had made in the past, although I knew it was impossible to change them. Several weeks went by until I felt alleviated from the shock. Something inside of me changed with that experience. I was no longer the same and I could not think of doing anything else except changing the state of my life, no matter what. I left my parents' house in the beginning of 1995 to follow a strong conviction that had accompanied me since childhood; the conviction that I needed to go somewhere and do something big, although I did not quite understand what was it. Anyway I knew that this was more important than all the other things in my life. It was something that would bring the answers I needed so much and that could show me that there was some larger meaning to life, as it could not be just a succession of chances from birth to death – I felt it was not so. By that time I was already aware of some evolutionary theories which I had learned through reading and personal parapsychic experiences. To me, evolution seemed to be the most coherent path, as it provided me with something that all others theories and experiences I have had did not. I felt it was the only thing that was effective in decreasing my frequent feeling of emptiness. Unfortunately, since I got involved with camping I had left my search behind. Even so, that experience reaffirmed this inner certainty and I restarted searching in several places again. The mystical, occult and religious explanations about evolution became insufficient and unsatisfactory for me, as they seemed anachronistic and outdated. On September 14 of the same year after a succession of synchronicities, I came in contact with Conscientiology through the 1st class of the Projectiology course (called Consciousness Development Program in its English version) and I immediately recognized the ideas. I already knew about almost everything the teacher spoke – it was just a recollection, a remembering of things I knew. Everything began to make sense, as if in a puzzle, I was organizing the missing pieces in my thoughts to begin to understand what was happening to me and I began to appreciate the immense universe of possibilities before me. Immediately I understood that I had “found my group” and that my search had finished. At least in that moment, that was the place I should be and researching those ideas with that group was what I had long sought. It was the first time in my life I felt one with something. I became a volunteer of the International Institute of Projectiology and Conscientiology (IIPC) in this 1st class and I never stop being one because I knew I was committed with the work of that evolutionary group. At this point, it is important to point out that this recognition is of a personal and private nature. I recognized that, specifically in my case, I had previously programmed myself to do this work, as one of the tasks to perform in this life. Actually, everything I always have sought was my existential program - my mission in life, so to speak. What made me go in the wrong direction and have those experiences was my anxious feelings, poor adjustment and hasty temper in addition to a precocious and immature attempt to find answers. This lack of discernment led me to an ectopy (deviation), with the internal symptoms of emptiness and anguish, proper to that condition. Today I know that I could have avoided all that, and with a little more pondering and discernment, I could have broken the whole sequence of wrong choices that moved me away from my correct direction. These issues culminated in that near-death experience, a type of shock treatment. But I thank the helpers, extraphysical consciousnesses that help us to evolve, for the opportunity of that experience. This was a turning point in my existential recycling towards a higher understanding of the responsibilities and implications of my existential program within the assistantial maxi-mechanism and the lucid evolutionary prioritization, without further anguish or chronic emptiness and happy to be accomplishing what I had programmed for myself during my intermissive period (the period between my last life and current existence). Editors’ Comments Two main aspects of Augusto Freire’s experience are of major significance and worthy of comment. The first one is the intraphysical melancholy that he reported having felt throughout his life. The sensation of emptiness and of being out of sync with one’s program was obvious in his case, this made him discern details of the holothosenic (info-energetic) process of his near-death experience. The second main aspect of his experience is the existential recycling undertaken by Augusto. Existential recycling is composed of a set of attitudes that individuals utilize in order to renew their lives. Usually this process comes about due to the individual’s inner sensation of being unhappy with the course of his/her life and a desire to feel more productive and fulfilled. The ‘life changes’ described by those who undergo near-death experiences possess the same characteristics of existential recycling. In Augusto Freire’s case, he understands the recycling experience and offers a sincere and understandable description of this process. His account also provides us with an interesting description of the panoramic vision phenomenon, which he compared to a ‘computerized life’s progress bar’. His candid report allowed us to analyze how Augusto sensed the panoramic vision and how he was affected by it. Many cases of near-death experiences present a “direct” encounter with extraphysical consciousnesses. In Augusto’s case, he has had direct contact with advanced extraphysical consciousnesses, this shows us their participation in positive cases of near-death experience. Augusto’s perception of the extraphysical helpers was through clairaudience, when he “hears” a voice suggesting him to touch the ground when he could reach the log. This account adds a valuable experience to the expanse of near-death experience case history. Many researchers have pursued a greater understanding of near-death experiences and have produced some comprehensive and detailed analysis of the phenomenon. The 3rd International Congress of Projectiology and Conscientiology in May 2002 will be hosting researchers and discussions on this topic. News and Notices Invitation: New York – May 2002 From May 16 to 19, 2002, in New York City, the International Institute of Projectiology and Conscientiology will host the 3rd International Congress of Projectiology and Conscientiology (ICPC), at the New York Academy of Medicine. The 3rd ICPC is focused on the scientific exploration of consciousness, its manifestation beyond the human body, and parapsychic phenomena. The Congress will bring together renowned researchers from many disciplines within the broad field of consciousness research. Through its comprehensive agenda of activities and subjects, the congress will provide a valuable opportunity for discussions and exchange of ideas, aimed at deepening the understanding of the consciousness and its vast potential. |
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