 |
|
 |
|||||||||||||||||||||||||||||||||
|
Journal of Conscientiology Volume 9 - Number 33 – July 2006
Development of Evolutionary Intelligence in Three-, Four-, and Five-year-old Children Maria João Garcia
Criteria for Creating and Evaluating Neologisms Augusto Freire, Lourdes Pinheiro & Eliane Wojslaw
Growth Crises, Disease and Entropy Ismael Pinheiro Júnior
PERSONAL ACCOUNT Jack Grabon CORRESPONDENCE Marcelo Rouanet BOOK AND MOVIE REVIEW REVISIÓN DE PELÍCULA: ¿¡Y TÚ QUÉ SABES!? Miguel Cirera & Hugo González NEWS AND NOTICES PASSING OF DR. EVAN H. WALKER Nelson Abreu & Anastasia Glover JC EDITIONS
Editor’s Foreword In the opening paper of this issue the reader will find arguments and ideas proposed by education professional Maria João Garcia, on the processes associated with the development of evolutionary intelligence in the infantile phase of life. This article focuses especially on intraphysical consciousnesses going through pre-school and kindergarten. In our dimension, science and progress require unambiguous communication. It is in this context that the work from the International Council of Neologistics establishes and delineates the bases for the creation, usage, and maintenance of neologistic expressions in conscientiology. This article constitutes an indispensable reading for conscientiologists and is also enriching material for those who have an interest in linguistics. The next article addresses the link between illnesses, pathologies and personal behaviors, seeking to point out the factors that, according to author Ismael Pinheiro Júnior, are the foundation for a lack of homeostasis and health. The 2004 film What the Bleep Do We Know!? is analyzed in depth in this edition, in this movie review contributed by Miguel Cirera and Hugo Gonzalez. The review is full of theories, arguments and pertinent discussions. In this issue’s account Jack Grabon relays in a candid yet technical manner how he decoded and interpreted parapsychic signals and energetic sensations he used to experience frequently. He proceeds with considerations about the penta technique in the context of the clarification task. The reader will also find in this issue the correspondence by Marcelo Rouanet, where he continues the debate about the possibility of having objective/material proof of the out-of-body experience. In addition, a note about the passing of Evan Harris Walker, author of The Physics of Consciousness is published in the ‘Notices’ section. The Editor
Development of Evolutionary Intelligence in Three-, Four-, and Five-year-old Children Maria João Garcia
ABSTRACT: Establishing parallels with the author’s professional experience and Conscientiological knowledge, she presents some clues and hypotheses for the development of Evolutionary Intelligence in children of three, four and five years of age. She suggests minimizing the manifestation of the consciential basement through the control and management of emotions, the development of various intelligences, as well as the recovery of cons and energy work. The author considers the possibility of developing some essential capabilities for the growth of these intelligences during kindergarten, even if done only incipiently. The author concludes that it is not only possible to develop evolutionary intelligence during these ages (through the development of mental attributes, the gradual control of psychosoma and mastery of energies), it is desirable as well. SUMARIO: Basándose en su experiencia profesional y estableciendo paralelos con los conocimientos de la Concienciología, la autora presenta algunas pistas e hipótesis de trabajo para el desarrollo de la Inteligência Evolutiva en los niños de 3, 4 y 5 años. Sugiere la minimización del sótano conciencial, a través del control y gestión de las emociones, el desarrollo de las diferentes inteligencias así como la recuperación de cons y trabajo energético. La autora considera la posibilidad de trabajar en el Jardín de Infancia, aunque de manera incipiente, varias competencias esenciales para desarrollar esta inteligencia. Se concluye que, no solo es posible desarrollar la inteligência evolutiva en estas edades (a través del desarrollo de los atributos mentales, del progresivo control del psicosoma y dominio energético) sino que también es deseable. RESUMO: Baseando-se na sua experiência profissional e estabelecendo paralelos com os conhecimentos da Conscienciologia, a autora deixa algumas pistas e hipóteses de trabalho para o desenvolvimento da Inteligência Evolutiva nas crianças de 3, 4 e 5 anos. Sugere a minimização do porão consciencial, através do controlo e gestão das emoções, o desenvolvimento das várias inteligências bem como a recuperação de cons e trabalho energético. A autora considera a possibilidade de trabalhar no Jardim-de- Infância, ainda que de uma forma incipiente, várias competências essenciais para o desenvolvimento desta inteligência. Conclui-se que, não só é possível desenvolver a inteligência evolutiva nestas idades (através do desenvolvimento dos atributos mentais, do progressivo controle do psicossoma e domínio energético) como também é desejável. Keywords: Evolutionary intelligence, consciential basement, childhood. Maria João Garcia, has a bachelor’s degree in Early Childhood Education and also a degree in Education, with specialization in the area of Special Education - Risky Situations. She has been a volunteer of the IAC in Portugal since September of 2004.
Criteria for Creating and Evaluating Neologisms Augusto Freire, Lourdes Pinheiro & Eliane Wojslaw
ABSTRACT: This article presents the guiding criteria for production and validation of Conscientiology’s neologisms. It focuses on three approaches of the neologic production: the Methodological Principles, the Linguistic Principles, and the Socio-Terminological Principles. This is an integral part of the objectives of the ICNEO – International Council of Neologistics, a permanent council of the International Conscientiocentric Institutions Union (UNICIN), which is composed of professionals in Linguistics and volunteers in other related areas. Its purpose is to encourage and direct the process of creation, establishment, and standardization of the Conscientiological terminology on the planet; as well as to instruct researchers with guidelines for the recognition, acceptability, and diffusion of these criteria. SUMARIO: El presente artículo muestra los critérios orientadores de producción y de validación de neologismos de la Concienciología. Aborda tres aspectos de la producción neológica: los Principios Metodológicos, Lingüísticos y Socio-terminológicos. Este trabajo es parte integrante de los objetivos del CINEO – Consejo Internacional de Neologística de la Concienciología, consejo permanente de la UNICIN, compuesto por voluntarios, profesionales de la Lingüística y áreas afines. Se pretende así, incentivar el proceso de creación, fijación y unificación de la terminología Concienciológica en el planeta y orientar a los investigadores en cuanto a lãs directrices de reconocimiento, aceptabilidad y difusión de estos criterios. RESUMO: O presente artigo apresenta os critérios norteadores de produção e da validação de neologismos da Conscienciologia. Aborda três aspectos da produção neológica: os Princípios Metodológicos, Lingüísticos e Sócio-terminológicos. Este trabalho é parte integrante dos objetivos do CINEO – Conselho Internacional de Neologistica da Conscienciologia, conselho permanente da UNICIN, composto por voluntários, profissionais da Lingüística e áreas afins. Pretende-se assim, incentivar o processo de criação, fixação e uniformização da terminologia Conscienciológica no planeta e orientar os pesquisadores quanto às diretrizes de reconhecimento, aceitabilidade e difusão destes critérios. Keywords: Neologistics, terminology, criteria, ICNEO, CINEO. Augusto Freire, 34, is under the process of concluding his studies in Arts with the focus on Portuguese and Spanish languages from UNIOESTE University. He works in the Education Department of the Paraná State in Brazil. Freire volunteered with the IIPC for a period of time and has been a volunteer with CEAEC since September, 1996. Currently he is volunteering at the Holocycle’s Neologistic Team and is the vice-coordinator of CINEO, where he contributes in the ‘Portuguese Language Committee’. Maria de Lourdes Araujo Pinheiro is a pedagogist, with specialization in Educational Administration from the UFF university, Brazil, and is also a Translator and Lexicographer for the UERJ University, Brazil. She studied in Italy for 4 years, worked in the Direction of three educational establishments, and traveled to several states to deliver lectures, courses and conferences. She authored the book “Olha-me como Sou” (Look at Me as I Am) from Editora Presença, Rio de Janeiro, Brazil, 1988. She has also translated four works into Italian: “Corso Integrato della Proieziologia” and is co-author of the most complete work on verbs published in Brazil – the Dictionary of Verbs Conjugation of Portuguese Language. Currently Pinheiro is Coordinator of Legislation and a professor at the Faculdade União das Américas university in Foz do Iguaçu, Brazil. She also dedicates to research at the Center for Higher Studies of Conscientiology. Eliane Wojslaw, 42, is completing her master degree in Arts - Language and Society. She has a post-graduation degree in Advanced Studies in Portuguese and English Language, Teaching Methodology and Didactics and Marketing. She graduated in English Language and Literature, with a focus on Translation. She has been a professor in Foz do Iguaçu, Brazil, since 2003, and a conscientiology instructor since 1999. Eliane was a volunteer at the IIPC, CHSC and UNICIN. Nowadays she is a member of Holocycle Neologistic Team and is an ICNEO counselor. She has knowledge of English, Spanish and German, as secondary languages.
Growth Crises, Disease and Entropy Ismael Pinheiro Júnior
ABSTRACT: This study examines disease from a behavioral viewpoint with an emphasis on the genesis and development of pathology, based on the direct association of a personality trait reflected in repeated behavioral actions that lead to diminished homeostasis, thus generating pathologies. Illnesses and their treatments are based on the relationship we have with our environment. Health is the result of a conjunction of factors originating in the holosoma, in the consciousness per se, and in the interaction of each with the other and with the physical and social environment. It also examines the importance of viewing illnesses from beyond the Cartesian model in which the human being is seen as a machine composed of parts with specific and independent functions. It approaches growth crises as entropic processes that require adaptation and specific postures from the consciousness in order to overcome them. SUMARIO: El presente estudio aborda la enfermedad desde un punto de vista comportamental, enfocado en el surgimiento y desarrollo de una patología, basada en la asociación directa de un rasgo de la personalidad reflejado en acciones comportamentales repetidas que desencadenan perjuicios a la homeostasis ocasionando patologías. Lãs enfermedades y sus tratamientos están pautados en relación a como interactuamos con el ambiente. La salud es el resultado de la conjugación de factores originados en el holosoma, en la conciencia y de la interacción de ambos entre sí y con el ambiente y el medio social. Trata también de la importancia de no encarar más las enfermedades como modelos Cartesianos donde el cuerpo humano es visto como una máquina en la que cada parte tiene una función específica e independiente. Aborda las crisis de crecimiento como procesos entrópicos que exigen de la conciencia adaptaciones de posturas para superarlas. RESUMO: O presente estudo aborda a doença de um ponto de vista comportamental, dando um enfoque ao surgimento e ao desenvolvimento de uma patologia, baseada na associação direta de um traço da personalidade refletido em ações comportamentais repetidas que desencadeiam prejuízos à homeostase ocasionando patologias. As doenças e seus tratamentos estão pautados na relação de como interagimos com o ambiente. A saúde é resultado da conjugação de fatores originados no holossoma, na consciência e da interação de ambos entre si e com o ambiente e o meio social. Trata também da importância de não mais se encarar as doenças com modelos Cartesianos onde o corpo humano é visto como uma máquina em que cada parte tem uma função específica e independente. Aborda as crises de crescimento como processos entrópicos que exigem da consciência adaptações de posturas para superá-las. Ismael Pinheiro holds a degree in Biological and Medical Sciences from Universidade Federal e Estadual de Goiás and a postgraduate degree in traditional Chinese medicine (Acupuncture). He is a professor of Acupuncture for post-graduation studies at Universidade Unisaúde.
Jack Grabon
Falling asleep has not always been an easy feat for me. Irrespective of my level of fatigue, it is usually a long time before I fall asleep on any given night. However, sleep comes much easier on nights when I hear a certain ringing in my ears. This sound most closely resembles: the sizzling foam brought to shore by an ocean wave, a newly poured cup of soda as its bubbles rise and fall, or the high-pitched sound of a TV being turned on while its actual volume is below audibility. For the next few minutes following this sound, I am saturated by a constant flow of energy that seems to permeate my every pore. It is always accompanied by the deep sense that everything in my life is okay and that there is no need to worry about anything. As the sensations fade, I feel comforted and relaxed, and easily fall asleep soon thereafter. The timing of these emanations is seemingly random in nature, at least from my perspective. The only discernable pattern is that they happen at night when I am lying in bed trying to fall asleep. Over the years, I have made additional observations with regard to these experiences. I have been the recipient of the energetic transmissions described above for most of my life, regardless of my residence. I have found that I have complete self-awareness and that I can even make small, slow physical movements while the exteriorizations occur without disrupting them. On one particular occasion, I attempted to mentally describe the sensations as I was experiencing them. Almost immediately, an old song called “Almost like Love” popped into my mind and began to play. Hearing this song at this precise moment in time was certainly no coincidence. I truly felt like I was being enveloped by a blanket of love that was being emitted to me via energy. Most recently, I have learned that I possess the ability to increase the reception of energy by performing an absorption technique during these occurrences. Once, I was even pleasantly surprised to have had my sinuses clear up following an emission. Another observation that I have made is that these energetic transmissions have always come on suddenly and without my request. The exteriorizations do not occur when I want them or even need them. I have tried to mentally request them on many occasions but have never had any success. Accumulating observations, I have come to three distinct conclusions. First, I am certain that it is energy that I am receiving. I am knowledgeable enough about energy through extensive experimentation to know this to be true. Second, I have not been imagining these experiences due to their profound nature and the fact that they occur unexpectedly. This means that they must originate from some external source. Third, this external source is benevolent in nature given the positive boost of my thosenes and the ease at which I can relax and fall asleep following these experiences. With regard to the latter conclusion, I have not yet directly perceived any intelligence behind these exteriorizations despite efforts to perceive and communicate with their source(s). However, logic tells me that some intelligence must be present somewhere in the process. For instance, even if I am receiving energy from some energetic machine, intelligence was required somewhere in its development such as its design, activation, regulation, maintenance, etc. I also wonder if I am not yet ready to perceive the intelligence behind these exteriorizations. Nevertheless, witnessing the positive results of such energy time and again, I suspect that I am being encouraged to produce this phenomenon on my own instead of becoming dependent on another’s energy. Perhaps I am even being prepared to better understand the practice of penta, something which I have been giving increased thought. According to Vieira (1996), “[i]ncluded in the more elevated objectives of the penta practice is an increasing predomination of the assistential clarification task, as opposed to the assistential consolation task.” Having always considered penta as a form of consolation task, I have struggled with this concept for quite some time. Being that I have never practiced penta during this lifetime, I admit my shortcomings in only being able to consider it on a theoretical basis. My understanding of penta has always brought to mind the old proverb: “Give a man a fish and you feed him for a day. Teach a man to fish and you feed him for a lifetime.” Metaphorically, penta has always seemed like a way to satisfy others’ hunger without addressing their underlying problems, thereby fostering dependence. Like a stray animal being fed at a certain time each day, those assisted by penta would likely return to eat again once they were fed, especially if they noticed that there was some pattern to these feedings. Interestingly, one explanation that was given as to why penta is performed within the same three hours each day is that needy consciousnesses needed to be energized or in keeping with the metaphor, fed. Over time, such beings come to expect and demand energy. Despite the seemingly high level of assistance that penta seemed to elicit otherwise, it still struck me as another form of consolation task. However, my limited conception of penta was soon about to radically change. One night, I was lying in bed trying to fall asleep. I was most likely in the hypnogogic state when I sensed that there might be an intraphysical consciousness in my apartment. The walls in that apartment were rather thin and the hallway was only a few feet away from the bed. People who were in the hallway sounded like they were inside my apartment as a result. On this occasion however, I realized that although I sensed a presence moving towards me, it moved silently. I told myself to trust whatever was happening, realizing that I would definitely know if an intraphysical consciousness had entered. Past experience with projective techniques reminded me that I would abruptly reconnect with my body with even the slightest physical stimulus. As I became more at ease, I remained perceptive while allowing myself to accept whatever might happen. For inexplicable reasons, I found myself musing over how the practice of penta could comprise clarification task given my arguments above. Suddenly, I was infused with energy. The energy made me feel better as it always had, but I noticed something else, something additional. The energy allowed me to think with more clarity. As I continued to think about penta, I began to feel joy and exhilaration. It all made sense now. Sick and needy consciousnesses were simultaneously being treated on multiple levels! They were being given more than just doses of energy; they were being given elevated thoughts and sentiments as well. Indeed, Vieira states that penta “...[c]onveys [leads] the individual to think for his or herself, in order to tame the animal instincts through personal experiences, thus substituting belief with direct knowledge” (Vieira, 1997). Returning to the proverb, penta is like giving fish to the hungry while simultaneously instilling the motivation to be fishermen. This is actually better than just teaching the hungry how to fish as they really will really understand the value of fishing. As the recipient of a powerful energetic emanation, it is now quite obvious to me that penta is also a form of clarification task. There is no longer any reason for me to believe that penta is clarification task, for now I know. I have indisputable personal evidence that energy can in fact be a clarifying agent. I do not believe that I would have arrived at this conclusion without having had the experience revealed above. I am very thankful for having had these experiences and hope to enrich my understanding of them. Jack Grabon is a Licensed Master Social Worker (LMSW). He currently works as a counselor in an employee-assistance program in New York City and has a few years of experience providing counseling to various populations. He has been a volunteer of the IIPC/IAC since about 1998. |
|||||||||||||||||||||||||||||||
|
|
|