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Journal of Conscientiology Volume 4, Number 14 - October 2001 International Institute of Projectiology and Conscientiology
Waldo Vieira Amrit Sorli Ética, Cosmoética y Universalismo Teresa Pimentel Guerra Júlio Gross Frontal and Coronal Chakras’ Technique of Basic Mobilization of Energy: A Self-Experiment Mário de Luna Personal Account: Bernardo Farina Correspondence Marcelo Rouanet JC Editions IIPC Addresses This issue presents us with ideas of major relevance to consciousness research. We trust the readers will be inspired to further their investigations on the topics contained in the papers presented here. Firstly, we must mention Waldo Vieira’s article on bifrontism, which addresses an undesirable, inconsistent manifestation that is often encountered in many diverse facets of life. This work will motivate the reader to contemplate the level of coherence in intraphysical life and encourage self-analysis. Amrit Sorli explores the issue of direct and indirect experiences. He argues that experience becomes direct when information is perceived without the use of habitual mind processing. According to him, when the mind slows down, the direct experience can occur. The intriguing article by Julio Gross, which discusses the implicit or explicit ‘imprisonment’ that exists in some relationships, should stimulate readers and researchers to further examine the nature of the relationship people have with other individuals, institutions, ideas, conventions, and places. Bernardo Farina contributes an interesting and easily comprehensible account of an experience in which he had multiple conscious disconnections from his physical body. In addition, Teresa Guerra offers a descriptive analysis of the importance of ethics, cosmoethics and universalism for evolution and Mario de Luna’s suggested technique for realizing the vibrational state through the activation of the coronal and frontal chakras is also worth reviewing. The Editors
Waldo Vieira ABSTRACT: This paper addresses bifrontism, examining the range of characteristics present in personalities, situations, activities, institutions, and places that present two different fronts and lack coherence. The character types frequently encountered in everyday life and popularly referred to as 'two-faced' suffer from this consciential condition. The study of this condition helps the conscientiologist understand further the level of inconsistency between these two fronts; providing, as a consequence, a qualitative aspect for measuring the consciousness. This theme is worthy of investigation – both by scientists dedicated to the study of the consciousness and by individuals whose aims include the expansion of personal cosmoethics with the ultimate goal of attaining the permanently-totally-intrusion-free condition. SUMARIO: Este trabajo aborda el bifrontismo, examinando la gama de características presentes en personalidades, situaciones, actividades, instituciones y actividades que presentan dos frentes diferentes sin coherencia. Los caracteres encontrados frecuentemente en el día a día, y que son popularmente llamados de ‘doble cara’ sufren de esta condición conciencial. El estudio de esta condición ayuda al concienciólogo(a) a entender más profundamente el nivel de inconsistencia de estas dos frentes; lo que provee, por consecuencia, un aspecto cualitativo para medir la conciencia. Este tema merece ser investigado por ambos, el científico dedicado al estudio de la conciencia y por individuos cuyo objetivo incluye la expansión de su cosmoética personal con la meta final de alcanzar la desperticidad. RESUMO: Este artigo trata do tema bifrontismo, examinando as características encontradas em personalidades, situações, atividades, instituições e lugares que apresentam duas frentes diferentes, carecendo, portanto, de coerência. As consciências freqüentemente encontradas na vida cotidiana que são popularmente chamadas 'duas-caras' sofrem desta condição consciential. O estudo desta condição ajuda o conscienciólogo a estudar mais profundamente a incoerência entre estas duas frentes; provendo assim mais uma observação qualitativa para medir a consciência. Este tema é merecedor de investigação tanto por cientistas dedicados à pesquisa da consciência como por indivíduos cujos objetivos incluem a expansão da cosmoética pessoal como ferramenta principal para atingir a condição da desperticidade.
Waldo Vieira, MD, is the founder of the International Institute of Projectiology and Conscientiology (IIPC). He has authored several books and has been conducting research on the consciousness for 40 years. Vieira is the progenitor of the sciences of projectiology and conscientiology and has amassed one of the biggest libraries in the world regarding consciousness research. Presently he is writing the Encyclopedia of Conscientiology. Amrit Sorli ABSTRACT: Current scientific experience is indirect. Perception and experience become separated through the rational activity of the mind. Humans have the capacity to watch their mind. Everybody can watch thoughts and emotions. Through observing both the speed of thought and the intensity of emotions, these slow down. Once the mind stops, the gap between perception and experience is gone, experience becomes direct. SUMARIO: La experiencia científica actual es indirecta. La percepción y experiencia se separan a través de la actividad racional de la mente. Los humanos tienen la capacidad de observar su mente. Todos pueden observar sus pensamientos y emociones. A través de esta observación, ambos – la velocidad del pensamiento y la intensidad de las emociones – reducen su velocidad. Una vez la mente para, la brecha entre la percepción y la experiencia desaparece, y la experiencia se vuelve directa. RESUMO: A experiência científica atual é indireta. Percepção e experiência são separadas pela atividade racional da mente. Humanos têm a capacidade de observar suas próprias mentes – todos podem observar os pensamentos e as emoções. Através desta observação, tanto a velocidade do pensamento como a intensidade das emoções são reduzidas. Uma vez a mente pára, o gap entre percepção e experiência não existe mais e a experiência torna-se direta. Dr. Amrit Sorli is a researcher with the Osho Miasto, Institute for Meditation and Spiritual Growth, Siena, Italy. His research subjects are Unknown Vacuum Energies in Living Organisms and Direct Scientific Experience. Dr. Sorli is the author of several books and articles and currently gives courses on this theme.
Teresa Pimentel Guerra SUMARIO: Este trabajo es una reflexión sobre la importancia de entender y vivir de manera auténtica y comprometida a la Ética, la Cosmoética y el Universalismo en los días de hoy, y de una forma no solamente personal, pero sobretodo grupal y universal. Sin esta capacidad no es posible hacer una evolución concienciológica adecuada, pues los principios elevados de la ética y cosmoética son indispensables a los experimentos concienciales, extrafísicos y sanos de cualidad superior. Luego, las experiencias efectuadas en un plano multidimensional son consecuencias de una vida personal de relaciones con cosmoética, maxifraternismo y universalismo. No es posible llegar a planos de evolución conciencial más sutiles y más elevados, ni tampoco de experiencias asistenciales valorativas y evolutivas sin esa vida de cosmoética profunda, verdadera y multidimensional. ABSTRACT: This paper represents a inner study about the importance of understanding and living according to the objectives of Ethics, Cosmoethics and Universalism, in a daily basis, not only in personal terms but and most important in the group and in the universe. Without this capability, is not possible to conscientially evolve because the highly principles of ethics and cosmoethics are fundamental to acquire healthy and superior extraphysical consciential experiences. Thus, the experiences that have been conducted in a multidimensional environment are possible due to one’s cosmoethics, maxifraternism and universalism. It is not possible to reach higher and subtler levels of consciential evolution or valuable and evolved assistantial experiences without a deep multidimensional cosmoethical life. RESUMO: Este trabalho é uma reflexão
sobre a importância de entender e viver de maneira autêntica
e comprometida a Ética, a Cosmoética e o Universalismo
nos dias de hoje e de uma forma não apenas pessoal,
mas sobretudo grupal e universal. Sem esta capacidade não
é possível fazer uma evolução
conscienciológica adequada, pois os princípios
elevados da ética e cosmoética são indispensáveis
às experiências conscienciais, extrafísicas,
e saudáveis de qualidade superior. Assim, as experiências
efetuadas num plano multidimensional são conseqüência
de uma vida pessoal imbuída de cosmoética, maxifraternismo
e universalismo. Não é possível chegarmos
a planos de evolução consciencial mais sutis
e elevados, nem a experiências assistenciais valorativas
e evolutivas sem uma vida de cosmoética profunda, verdadeira
e multidimensional. Teresa M. A. Pimentel Guerra, licenciada en Filosofía de la Universidad de Letras de Lisboa, posee varios títulos de postgrados: en Filosofía de la Facultad de Letras de Lisboa; en Administración Educativa de la Facultad de Sicología y Ciencias de la Educación de Lisboa; y en Inspección de la Educación de la Universidad Católica de Portugal. Está concluyendo su maestría en Supervisión y Orientación Pedagógica en la Facultad de Ciencias de la Universidad de Lisboa. Se ha dedicado a la docencia de la Filosofía durante 22 años y sus libros didácticos sobre el tema han sido publicados por la Editora Platano. Actualmente es Inspectora del Ministerio de Educación. Viene colaborando con el IIPC Lisboa desde 1999. Júlio Gross ABSTRACT: Through our complex evolutionary process we are able to experience and observe a large variety of consciential imprisonments. This article presents situations that exemplify the 'imprisonment condition' from a conscientiological standpoint; which generates several restrictions in the manifestations of the consciousness. Using this approach, the article seeks to highlight ways in which such conditions can be identified and to illustrate that imprisonments are more common than is generally considered to be the case. SUMARIO: En nuestro complejo proceso evolutivo nosotros experimentamos y observamos una gran variedad de encarcelamientos concienciales. Este artículo nos presenta situaciones que ejemplifican, bajo el punto de vista concienciológico, esa condición de aprisionamiento; que genera diversas restricciones en la manifestación de la conciencia. A través de este abordaje, se busca sugerir, más allá de las diferentes maneras en que ellos pueden identificarse, los encarcelamientos son más comunes de lo que normalmente se piensa. RESUMO: Vivemos e observamos uma variedade grande de aprisionamentos conscienciais em nosso complexo curso evolutivo. Este artigo traz, sob o ponto de vista conscienciológico, situações que exemplificam essa condição de aprisionamento, provocadora dos diversos restringimentos nas manifestações da consciência. Através desta abordagem, buscamos sugerir que, além das diferentes maneiras de serem identificados, os aprisionamentos são mais comuns do que comumente se pensa. Julio Gross is a Technician in Project of Mechanical Drawing, Independent Researcher and volunteer in the IIPC Porto Alegre office. Currently, he is also the representative of IAC - International Academy of Conscientiology in the same city. Frontal and Coronal Chakras’ Technique of Basic Mobilization of Energy: A Self-Experiment Mário de Luna ABSTRACT: This article shows the frontal and coronal chakras technique of basic mobilization of energy as a variant of the technique usually carried out by Conscientiology, through which the essential chakras assume the role of main energetic vortices in activating the vibrational state. The technique in question spontaneously raised during the basic mobilization of energy and proved to be an efficient tool in stimulating the hyper dynamics and enhancement both of the essential chakras and the vibrational state, not only in projective experiences but also in the waking utilization of the mentalsoma. The results of this technique have been relevant in the study of the variants of the vibrational state (intensity and type) and also the multifunctionality of the essential chakras (conditioning and applicability). The main topics presented here are: self-study, self-experiment, applicability of the technique, the types of vibrational state experienced in the use of the technique, the functionality of the frontal and coronal chakras and their interaction with the mentalsoma. SUMARIO: Este artículo presenta la técnica de la movilización básica de energía de los chakras frontal y coronario, como una variante de la técnica generalmente usada por la Concienciología, a través de la cual los chakras esenciales sirven de vórtices energéticos para la activación del estado vibracional. La técnica en cuestión surgió espontáneamente durante un ejercicio de movilización básica de energía y demostró ser una herramienta eficaz para estimular la hiper-dinamización y perfeccionamiento de los dos chakras esenciales y del estado vibracional, no sólo en experiencias proyectivas pero también en la utilización vígil del mentalsoma. Los resultados de esta técnica han sido relevantes en el estudio de las variantes del estado vibracional (intensidad y tipo) y también de la multi-funcionalidad de los chakras esenciales (condicionamiento y aplicabilidad). Los temas principales presentados aquí son: el auto-estudio, el auto-experimento y la aplicabilidad de la técnica, los tipos de estado vibracional que pueden ser generados a través de la técnica, las funciones básicas de los chakras frontal y coronario, así como su correlación con el mentalsoma. RESUMO: Este artigo tem por objetivo apresentar a técnica de mobilização básica de energia dos chacras frontal e coronário, como uma variante da técnica geralmente utilizada pela Conscienciologia, segundo a qual os chacras essenciais servem como vórtices energéticos para a instauração do estado vibracional. A técnica em questão surgiu espontaneamente, durante a mobilização básica de energia, e demonstra ser uma ferramenta eficaz na hiperdinamização e no refinamento dos chacras essenciais e do estado vibracional, não só nas experiências projetivas, mas também na utilização vígil do corpo mental. Os resultados desta técnica também têm se mostrado relevantes no estudo das variantes dos estados vibracionais (intensidade e tipo) e da multifuncionalidade dos chacras essenciais (condicionamento e aplicabilidade). Os tópicos principais aqui apresentados são: autoestudo, auto-experimento e aplicabilidade da técnica, as funções básicas dos chacras frontal e coronário, assim como sua correlação com o corpo mental, e as qualidades de estados vibracionais verificadas. Mário de Luna, 36, was born in Recife, Pernambuco, and has worked as an English instructor for Berlitz since 1998, recently also as a corporate consultant for the same company, and is engaged in translations as a freelancer for Warner Music Brazil and Publishers. His studies on Projectiology and Conscientiology started in 1990, and he is currently developing researches in these fields.
Personal Account: Continuous Conscious Projection provoked by Vibrational State Bernardo Farina The experiment described here took place on the 08th of January 1999 and was conducted in the apartment I occupied at that time in the city of São Paulo, Brazil. The weather that day had been cold and a thin rain fell throughout the night. I began PENTA at one o’clock in the morning, following a period of energetic exercises. The day had not been an ordinary one. I had returned to São Paulo from Rio de Janeiro where I had been trying to find a job and a place to live, as it was my intention to relocate to Rio in order to pursue my volunteer work at the institute's Head Office. My trip had been successful, I had had good news relating to my efforts and the prospect seemed full of promise. That evening, I would be traveling once again in order to give a CDP1 class in another city. Around 5:30 in the morning, I was enjoying a light sleep when I began to perceive an animic-mediumistic energetic signal in my right ear; intuitively, I became aware that this event was being sponsored by an extraphysical helper. The energetic signals were very clear and I had no doubts that these signals were the means of communication used by the extraphysical helper. I began to experience a vibrational state throughout my holosoma. The intensity of this condition increased until I felt the beginning of the departure of the psychosoma, remaining lucid throughout. Whilst I remained aware during the 'take-off' period, lucidity was dimmed when compared to the conditions experienced during the initial period of the vibrational state, and my psychosoma directed itself towards the nearest wall and the ceiling of the bedroom. During this particular stage of the projection I moved in slow motion. My lucidity increased considerably when I left the room during the projection, and found myself outside the building where I was living. This 're-increase' of lucidity is explained by the sphere of extraphysical energies surrounding the soma with a radius of approximately 3 meters, diminishing lucidity and making it difficult for the psychosoma to move more freely due to gravity and the strong influence of the silver cord. I began searching for visual references to help orient myself in space while flying with my psychosoma, in either one direction or another. As I intended to project off the planet, I chose the brightest star and increased the speed of my flight in its direction. I experienced some difficulty maintaining my direction and that caused me to change my reference points (stars) every now and then. I am unsure about how far I reached traveling in my psychosoma as I was interrupted by the extraphysical repercussion caused by a physical touch in my soma. This impact caused my immediate return to my bedroom (physical base) and partial re-align of the psychosoma with the soma, without losing lucidity. My partner, sleeping by my side, had touched me involuntarily. Once again, I had an intuition that I should take advantage of this partial re-alignment of the psychosoma, install the vibrational state as intensely as possible and try to experience another continuous conscious projection. I installed the vibrational state, perceiving an increase in intensity throughout the holosoma until takeoff, with a ‘relatively’ undiminished level of lucidity, until I reached the external environment and began my journey once again. I do not know how long the second projection lasted. My inability to completely control my emotions (I felt euphoric at achieving a second projection through the installation of the vibrational state) provoked my involuntary return to the physical base and the partial re-alignment of the psychosoma, again maintaining the lucidity. I tried to maintain control of the situation by containing my emotions and energies. I wanted to keep experimenting and made every possible effort to maintain my focus and balance to the best of my abilities. I installed the vibrational state for the third time, trying to provoke misalignment. The process seemed more difficult, as my partner had touched my physical body several times and the subsequent repercussions had caused a loss of focus and difficulty in exteriorizing the psychosoma. I could feel the physical touch on my left arm and leg and at the same time the psychosoma partially out of alignment, in vibrational state. With some effort I managed to produce a new projection of the psychosoma. This time I had more difficulty maintaining movement and control of the speed and direction of the psychosoma, as well as finding reference points in space. I returned to the physical base with almost no lucidity, completely re-aligned and went through the hypnopompic state and finally to the ordinary physical waking state. In relation to this experience, I would like to highlight some points: 1. I managed to produce Projection of Continuous Consciousness three times in a row. 2. Although an extraphysical helper was the sponsor of this experiment, my will constituted an essential factor in the production of the vibrational state and in continuing the experiment for as long as possible. 3. My frame of mind was positive, confident and optimistic, generating the conditions predisposing the experiment, however my emotions made it difficult for me to maintain it. 4. Among the reasons that made this experiment possible I could identify my own motivation and my trust in the extraphysical team. 5. Despite having experienced innumerous projections of the consciousness induced by projective techniques, including exoprojection (the projection of the consciousness outside the planet), this particular experiment was extremely rewarding for an instructor of projectiology. |
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