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Journal of Conscientiology Volume 7 - Number 27– January 2005
Rainmaking in Aboriginal Australia : a Multidimensional Perspective Kim Mcaul The Doctrine of the Mean, Cheng and World Harmony Kevin de La Tour and Simone de La Tour Simplicidad: Atributo Evolutivo Líssia Pinheiro An analysis of Bioenergy as studied by Projectiology and other Conventional Sciences André Abs de Lima Personal accountPhysical Effect and Clairaudience Rosalba Teodora Cordeiro
Julio Almeida
The first paper presented in this issue is by Kim McCaul. An anthropologist now based in Australia , McCaul takes advantage of his professional background and of living in Australia to examine the mechanism behind the rainmaking ceremonies performed by Australian aborigines. He comments on the role played by bioenergies in the rainmaking process and concludes that not only may human beings be able to affect the weather conditions but they may also be able to do so independently of the ceremonies. In another valuable contribution to the Journal, Sino experts Kevin and Simone de La Tour examine how the Confucianist work as portrayed in the Zhongyong (translated as The Doctrine of the Mean) still has validity today and how it can contribute to the promotion of both individual wellbeing and social harmony. The essay by Líssia Pinheiro offers a point of view regarding the importance of acquiring and manifesting an attribute that she calls ‘simplicity' and defines as the opposite of ‘power-hungry'. Pinheiro points out that the process of writing the essay was beneficial as it greatly increased her understanding of simplicity and helped her to progress towards overcoming the habit of liking power. In the final article of this issue André Lima proffers an analysis of bioenergy which includes a cross-comparative study of how projectiology, physics, biology, and psychology approach and investigate this subject. Two valuable personal accounts are presented in this issue. The first, from Rosalba Teodora, describes an intriguing experience that occurred during a course on conscientiology in a countryside hotel. Her experience involves elements that suggest a possible ectoplasmic physical effect produced by extraphysical consciousnesses, followed by clairaudience. Following this account, Julio Almeida recounts an experience in which he produced a mini-discoincidence of his psychosoma and had the opportunity to feel and see his para-arm. As is customary in the first issue of each year, we are publishing the glossary of conscientiological terms with the purpose of supporting new subscribers and those who are unfamiliar with this terminology. We hope you enjoy this issue and remind you that you are welcome to submit your own research and papers to the Journal. The Editor
Rainmaking in Aboriginal Australia : a Multidimensional Perspective
Kim McCaul ABSTRACT: Anthropologists have traditionally discarded the possibility of people making rain through ceremonies. Because of their prejudice, they had to explain effective ceremonies as the result of deceit or chance. This article starts from the premise that consciousness can affect the weather, ultimately even without ceremonial actions. The author adopts a multidimensional approach to demonstrate how the structural elements of rainmaking ceremonies may aid in achieving the desired effect. SUMARIO: Tradicionalmente, los antropólogos han descartado la posibilidad de que sea posible que ciertos individuos desencadenen precipitaciones lluviosas por medio de ceremonias o rituales. A partir de este preconcepto, los mismos se ven forzados a explicar los resultados obtenidos por estas ceremonias como engaño o coincidencia. Este articulo parte de la premisa de que la conciencia puede afectar el clima aun sin emplear ceremoniales. El autor adopta un abordaje multidimensional para demostrar como la estructura de las ceremonias para producir lluvia contribuyen a alcanzar los efectos deseados. RESUMO: Tradicionalmente, antropólogos descartam a possibilidade de que seja possível que indivíduos façam chover através de cerimoniais. Devido ao seu preconceito, estes se vêm forçados a explicar os resultados obtidos por estas cerimônias como engodo ou coincidência. Este artigo parte da premissa de que a consciência pode afetar o clima, até mesmo sem cerimoniais. O autor adota uma abordagem multidimensional para demonstrar como a estrutura dos cerimoniais para fazer chuva contribuem para produzir os efeitos desejados. Kim McCaul is an anthropologist at the Native Title Section of the South Australian Crown Solicitor's Office where he has extensive opportunity to research traditional and contemporary Australian Aboriginal societies. Kim studied conscientiology in Brazil in 1997 – '98 and maintains a strong interest in the discipline and consciousness research generally. His current area of research is the application of the conscientiological approach in the cross-cultural context.
The Doctrine of the Mean, Cheng and World Harmony
Kevin de La Tour and Simone de La Tour
ABSTRACT: The present paper endeavors to illustrate ways in which cheng , a central theme in Confucian metaphysics – as portrayed in the Zhongyong , traditionally translated as The Doctrine of the Mean – is applicable in the current world reality as a tool for promoting self-evolution and harmony in a society that is moving toward globalization. The debate on the significance of the word cheng continues in Chinese philosophy to this day. The authors argue that the concept of cheng is in alignment with themes prevalent in the science of conscientiology, more specifically that of orthothosenity or correctitude. The need for a multidimensional and multilateral paradigm shift is addressed in the interest of connecting the intraphysical consciousness with its extraphysical origin and fostering an interface between Eastern and Western thought. Concepts in Conscientiology and Confucianism are compared. SUMARIO: Este artículo muestra las aplicaciones que pueden darse en el mundo actual al cheng , un tema central del Confucionismo – como retratado en el libro Zhongyong , tradicionalmente traducido como La Doctrina del Medio –, como herramienta para promover la evolución personal y la armonía en una sociedad que camina rumbo a la globalización. El debate sobre la importancia de la palabra cheng continúa presente en la filosofía china hasta nuestros días. Los autores proponen que el concepto de cheng tiene afinidad con temas fundamentales de la ciencia Concienciología, en especial con la ortopensenidad o pensamiento correcto. Se aborda en este trabajo la necesidad de adoptar un nuevo paradigma, multidimensional y multilateral, a fin de conectar a la concín con su procedencia extrafísica y establecer una interfase entre los pensamientos Oriental y Occidental. Se presenta un análisis comparativo de conceptos de la Concienciología y del Confucianismo. RESUMO: Este artigo mostra as maneiras nas quais cheng , um tema central do Confucionismo – tal como é retratado no livro Zhongyong , tradicionalmente traduzido como A Doutrina do Meio – pode ser aplicado na no mundo atual como uma ferramenta para promover a evolução pessoal e a harmonia numa sociedade que caminha rumo à globalização. A discussão sobre a importância da palavra cheng continua presente na filosofia chinesa até os dias atuais. Os autores propõem que o conceito de cheng está alinhado com temas fundamentais da ciência Conscienciologia, mais especificamente com a ortopensenidade, ou correção. A necessidade de uma mudança paradigmática, multidimensional e multilateral, é abordada neste trabalho visando conectar a conscin à sua procedência extrafísica e estabelecer uma interface entre os pensamentos Oriental e Ocidental. Conceitos Conscienciológicos e Confucionistas são comparados. Kevin and Simone de La Tour have worked as volunteers in conscientiology from 1992 and 1989 respectively to the present. They served at the IIPC until 1994 in Brazil as researchers and teachers. They then established the IIPC New York office, where they served as teachers and directors from 1994-2000. They lived in China from 2000-2002 in order to research Chinese language and culture. From 2002 to the present they have been active researchers at The Center for Higher Studies of Conscientiology, specializing in Conscientiology and Sinology. Kevin and Simone are the translators of the treatise Projectiology: A Panorama of Experiences of the Consciousness Outside the Human Body by Waldo Vieira, M.D.
Simplicidad: Atributo Evolutivo
Líssia Pinheiro SUMARIO: El objetivo de este artículo es ampliar la comprensión sobre una forma de comportamiento o manifestación conciencial menos complicada y más cosmoética. Mis experiencias y necesidades personales con relación a este tema constituyeron elementos claves en la inspiración de este trabajo. Vivir la ‘simplicidad' constituye una decisión crítica para mí a medida que voy avanzando en mi autoinvestigación. Abandonar el poder anticosmoético del pasado (trafar o trazo débil) para dejar que la simplicidad (trafor o trazo fuerte) emerja, no ha sido una tarea fácil. Examinar este trafar ahora, desde otro punto de vista, constituye una técnica para superarlo. ABSTRACT: This essay aims to expand understanding of what defines a less complicated, more cosmoethical behavior. Drawing on his own personal experience, the author addresses the positive effect of a less complicated existence on advancing self-research but warns of the challenges of abandoning the weak trait of the past of anticosmoethical power to allow the strong trait of simplicity to emerge. The author considers that examination of this weak trait here, under a new light, is in itself a technique to help to understand and overcome it. RESUMO: Este artigo tem por objetivo ampliar a visão do que vem a ser um comportamento menos complicado e mais cosmoético. Minha experiência e necessidade pessoais neste tema são elementos-chaves que inspiraram este trabalho. Viver a ‘simplicidade' se tornou uma decisão crítica para mim, à medida que vou avançando na minha autopesquisa. Abrir mão do poder anticosmoético do passado (trafar) para deixar a simplicidade (trafor) emergir não é tão fácil quanto parece. Por isso, olhar para o trafar agora, com outros olhos, me ajuda a superá-lo. Líssia Pinheiro es psicóloga. En 1992, Pinheiro empezó a voluntariar en el Instituto Internacional de Proyecciología y Concienciología, en São Paulo, Brasil, donde hoy actúa como investigadora y profesora.
An analysis of Bioenergy as studied by Projectiology and other Conventional Sciences
André Abs de Lima ABSTRACT: This article presents a series of correlations and analogies regarding the knowledge of energy as considered by projectiology and by the three scientific fields of physics, biology, and psychology. The author points out the major similarities between the new quantum-relativistic paradigm of physics and projectiology, and emphasizes the important contribution made by physics to increasing the scientific community's understanding of energy. The article also compares the revolutionary morphogenetic fields theory of biology with the projectiological concepts of thosene, holothosene, holochakra, psychosoma and mentalsoma. The author presents additional major psychological theories that deal with bioenergetic concepts and techniques, and relates them to projectiology. SUMARIO: Este artículo presenta una serie de correlaciones y analogías sobre los conocimientos de las ciencias, Física, Biología y Psicología, que se asemejan al concepto de Bioenergias propuesto por la Proyecciología, y las prácticas bioenergéticas de esta ciencia. El autor demuestra las principales semejanzas entre el nuevo paradigma de la Física, el Quántico-relativístico, y la Proyecciología, mostrando la importancia de los descubrimientos de la Física en el mundo científico. Compara una revolucionaria teoría de la Biología, la teoría de los campos morfogenéticos y los conceptos proyecciológicos del pensene, holopensene, holochakra, psicosoma y mentalsoma. Aborda las principales teorías psicológicas que ya trabajan con conceptos y técnicas bioenergéticas, correlacionándolas con la Proyecciología. RESUMO: Este artigo apresenta uma série de correlações e analogias sobre os conhecimentos das ciências Física, Biologia e Psicologia, que se assemelham ao conceito de Bioenergias proposto pela Projeciologia, e as práticas bioenergéticas dessa Ciência. O autor demostra as principais semelhanças entre o novo paradigma da Física, o Quântico-relativístico, e a Projeciologia, mostrando a importância das descobertas da Física no mundo científico. Compara uma revolucionária teoria da Biologia, a Teoria dos Campos Mórficos e os conceitos projeciológicos de pensene, holopensene, holochacra, psicossoma e mentalsoma. Aborda as principais teorias psicológicas que já trabalham com conceitos e técnicas bioenergética correlacionando-as com a Projeciologia. André Abs de Lima is a psychologist and an IT technician. He is currently a researcher and instructor affiliated with the International Institute of Projectiology and Conscientiology in Iguassu Falls , Brazil .
Physical Effect and Clairaudience
Rosalba Teodora Cordeiro
The facts I am about to report occurred on the night of the 25 th of April 1997, during my first Extension 1 in Conscientiology, when I was alone in the bedroom. Generally, during these courses, the bedroom is shared with another student of the same gender. This time however, as the hotel had a number of cottages, I was staying alone on the first floor of one of these cottages and the course monitor was staying, also alone, on the ground floor. I went to bed feeling very tired. We had had dinner at 8:00 p.m., the course went on until 10:00 p.m., and we retired to our bedrooms immediately afterwards. I showered and remember that the air temperature was already quite low, as is normal during autumn in the south of Brazil . I was reflecting on the courage and strength I would need to bring about the changes I wanted in my life. I lay down at around midnight. All of a sudden, I started hearing short, strong raps on my bedside table. I was intrigued and thought to myself “this cannot not be happening” as I was intraphysically alone in the room. The raps continued, becoming increasingly stronger, so much so that I could not get to sleep. Eventually I got up and opened the windows but couldn't perceive anything but the blackness of night all around. My cottage was the last one in that area and behind it there was a thick pine forest. There were no sounds of animals or people in the vicinity. I came down to ask my friend if she was tapping or making any noises but she was asleep so I returned to my room, suspicious, and lay down again. The raps started again and were loud, as before. They seemed to come from inside the bedside table. Little by little, I began to notice that they changed in accordance with my thoughts, as if this was a sort of language by signals. I then asked mentally, ‘what do you want of me?' and ‘is there anything I can do to help?' The raps then diminished and in their place I began hearing the voices of two women, clearly “adult” extraphysical consciousnesses, speaking in a language I had never heard. It wasn't English, French, Spanish, Italian, Portuguese, Japanese, Chinese or German. According to what I could perceive, it seemed that these consciousnesses were quite distressed, anguished. They were both speaking at the same time, very fast, non-stop. They were “loud”, but I was not listening with my ears. It was as if as I was listening to them with my thoughts, like they were talking directly inside my brain. For a few minutes I tried to understand them but then realized I couldn't. I then decided to wake up my friend to see if she could do anything to assist them. She woke up, came up to my room and stood next to my bed but could not hear a sound. We decided then that the best thing to do would be to try to get some sleep. The voices continued all night long. I slept a little but woke up often and every time they were there. What was really unfortunate was that I could not do anything to help them. Not only had I never experienced this type of phenomena – raps and clairaudience – but I could not understand the language the extraphysical consciousnesses were speaking. The phenomena did not reoccur the following night. I am more familiar with these phenomena nowadays but they only happen on specific, special occasions. With this experience I understood the need to develop my parapsychic maturity.
Rosalba Teodora Cordeiro
Julio Almeida
Después de almorzar, el 16 de marzo de 1996, decidí acostarme a descansar un poco. En principio, no pretendía dormir pues tenía un compromiso al final de la tarde. Sin embargo, como consecuencia de relajamiento del cuerpo físico posterior a la comida, no pude evitar adormecer. Antes de comenzar a dormir, intenté llevar a cabo unos ejercicios energéticos, sin resultados perceptibles. Durante el sueño, me desperté algunas veces de forma repentina, durmiéndome nuevamente de forma rápida. Alrededor de las 15 horas, sentí que mi lucidez se expandió. A pesar de que la misma era parcial, fue suficiente para discernir a cerca de lo que me acontecía en aquel momento: lúcido durante el sueno, me encontraba aún en coincidencia con el cuerpo físico. Me preparé entonces para “levantarme de la cama”. En ese momento, noté – a través del tacto y la visión – que mi parabrazo (o brazo del psicosoma) derecho, estaba totalmente desprendido o desalineado con respecto al cuerpo físico. Mi brazo físico estaba inmóvil y sin sentido físico alguno. En contraste, conseguía sentir y comandar los movimientos de mi brazo extrafísico perfectamente. El mismo estaba visible a través de lo que parecían ser reflejos de luz y sombras, semejantes a una neblina en forma de brazo. Ante tal situación, inmediatamente decidí colocar el brazo en coincidencia, alineándolo con el brazo físico. Junté los brazos sin dificultades. Sentí en esta ocasión, una leve incomodidad o “presión” en el brazo. No me fue posible distinguir si esta sensación estaba localizada en mi brazo físico o extrafísico. Mi visión era nítida y estuvo todo el tiempo dirigida a los 3 brazos (brazos físicos izquierdo y derecho, y parabrazo derecho). Mi visión estaba dirigida a la región abdominal, mientras mi soma se encontraba acostado sobre el lado derecho, las piernas encogidas y las manos físicas entre las piernas. En ese momento, luego de “alinear” los brazos, decidí separarlos nuevamente para ejercitar el autocontrol con relación a la descoincidencia y recoincidencia de estos miembros. Pude “desalinear” nuevamente los brazos pero esta vez apenas conseguí sentir el parabrazo libre del brazo físico y no pude visualizarlo. Tuve éxito al intentar realinear los brazos pero no conseguí desconectarlos otra vez. Entonces, tuve la sensación de despertarme en el cuerpo físico, recuperando la lucidez habitual de la vigilia física ordinaria. Inmediatamente, constaté que mi cuerpo físico estaba exactamente igual al modo como lo percibí durante la visualización de mi parabrazo. O sea, con el mismo ángulo visual y en la misma posición lateral, como si todo el tiempo hubiese estado totalmente despierto y consciente de la realidad.
Julio Almeida
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