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Journal of Conscientiology Volume 1 - Number 2 - October, 1998 International Institute of Projectiology and Conscientiology Editors’ Foreword Volcanology and Extraphysical Reurbanization Ivo Côrte & Júlio Royer A Paradigm for Consciousness Antonio Pitaguari Tanatofobia Luísa Cristina Fernandes Conscientiology and the Evolution of the
Genus Homo Carlos Alberto S. de Lucena Conscientiotherapy - The Therapy of the Consciousness Pilar Alegre Movie Review: "What Dreams May Come" Nanci Trivellato
JC Editions IIPC Addresses Editors’ Foreword This JC edition emphasizes the inherent multidisciplinary character of Conscientiology. Articles span the subjects of Anthropology, Biology, Epistemology, Geology, Psychology, Sociology and even Volcanology. Please consult JC Volume 1, Number 1 for a glossary of conscientiological terms. This glossary will be republished once per annual volume. If you are interested in knowing more about the research areas of conscientiology, they are also listed in the JC Number 1. Our next JC edition will present us with an article from Waldo Vieira which will detail and cross connect each of those research areas. We would like to call your attention to the fact that in conscientiology’s writings, consciousness is usually referred to as "the" consciousness. This is done in order to emphasize its intended meaning of the individual essence per se (popularly called self, soul, spirit) and not the state of consciousness, as in being aware. We invite every reader to contribute to the JC by sending ideas, suggestions, comments, and submitting articles. The Journal of Conscientiology is an open forum of discussion which is intended to be an instrument for updating IIPC members, the general public, and the scientific community on consciousness research. The Editors Abstracts Volcanology and Extraphysical Reurbanization Ivo Côrte Júlio Royer ABSTRACT: This research seeks to improve our understanding of how the Serenissimus (Homo sapiens serenissimus) act in regards to certain natural events considered as catastrophes, such as certain volcanic eruptions. In spite of the apparent catastrophe, those events are not always only natural, for they can have positive repercussions on the whole population of the affected area. The intention here is to present quite reasonable indications of the Serenissimus’ interventions in those phenomena, as facilitators of intraphysical and extraphysical reurbanizations. As it is very difficult for the consciousness to accomplish an intimate renewal while immersed in holothosenes that are very unfavorable to evolution, the need for macro-reurbanizations arises. SUMARIO: En esta investigación tratamos de entender mejor como los serenissimus - Homo sapiens serenissimus - actúan en determinados eventos de la naturaleza considerados de porte catastrófico, como es el caso de algunas erupciones volcánicas. Estos acontecimientos no siempre son solamente naturales y pueden tener repercusiones positivas sobre poblaciones enteras, aunque aparentemente son una catástrofe. La intención es presentar indicios bastante razonables de la actuación de los serenissimus en estos fenómenos, haciendo la reurbanización intra y extrafísica. Pues es muy difícil para la conciencia realizar una renovación íntima si ella está en holopensenes muy desfavorables a la evolución. Es en esta condición que surge la necesidad de las macro-reurbanizaciones. RESUMO: Procuramos com essa pesquisa entender melhor como atuam os Serenissimus - Homo sapiens serenissimus - em determinados eventos naturais considerados de porte catastrófico, como é o caso de algumas erupções vulcânicas. Esses acontecimentos nem sempre são só naturais, e podem ter repercussões positivas sobre populações inteiras, apesar da aparente catástrofe. A intenção é apresentar indícios bastante razoáveis da atuação de Serenissimus junto a esses fenômenos, na promoção de reurbanizações intra e extrafísicas. Afinal, é muito difícil a consciência realizar uma renovação íntima, estando em holopensenes muito desfavoráveis à evolução. É aí que surge a necessidade das macro-reurbanizações. Ivo Côrte is graduated in psychology, and Júlio Royer is graduated in computer sciences. Both authors are part of the team of researchers and instructors of the IIPC’s office in Florianópolis, Brazil. Av. Rio Branco, 354, sala 810 - Centro
A Paradigm for Consciousness Antonio Pitaguari ABSTRACT: This article aims to deepen the understanding of the consciential paradigm. It starts indicating the need and the facts for a new model of consciousness. From the standpoint of the different lines of knowledge - religion, philosophy and science - it discusses what can and cannot be explained in each case. The current conventional paradigm is conceived independently of the observer whereas the consciential paradigm is defined through the process of self-investigation in an intersubjective consensus. The author stresses some of the characteristics of this practical evolutionary model that accounts for all consciential data. In doing so it conciliates the previous systems of knowledge pointing out their limitations and strengths. The article concludes implying the importance of one to be at the same time the researcher and the laboratory. Note: This is the first half of this paper. SUMARIO: Este artículo tiene el objetivo de profundizar la comprensión sobre el paradigma conciencial. Empieza indicando la necesidad y los hechos para establecerse un nuevo modelo de la conciencia. Según el punto de vista de las diferentes líneas de conocimiento - religión, filosofía y ciencia - este discute quá puede y qué no puede ser explicado en cada caso. El presente paradigma convencional está concebido independientemente del observador, mientras que el paradigma conciencial es definido por el proceso de la autoinvestigación en un consenso intersubjetivo. El autor enfatiza algunas de las características de este modelo evolutivo práctico, lo cual reúne todas las informaciones de la conciencia. Al hacer esto, él concilía los sistemas de conocimiento preexistentes, apuntando sus limitaciones y sus puntos fuertes. El articulo se concluye indicando la importancia del individuo ser al mismo tiempo el investigador y el laboratorio de investigación. Nota: Esta es la primera parte de este artículo. RESUMO: Este artigo pretende aprofundar a compreensão quanto ao paradigma consciencial. Começa indicando a necessidade e os fatos para um novo modelo da consciência. Do ponto de vista de diferentes correntes do conhecimento - religião, filosofia e ciência - o artigo discute o que pode ou não ser explicado em cada caso. O paradigma convencional atual está concebido independentemente do observador, enquanto que o paradigma consciencial está definido pelo processo da autopesquisa em um consenso intersubjetivo. O autor enfatiza algumas das características deste modelo evolutivo prático que engloba todos os dados conscienciais. Com isto, concilia os antigos sistemas de conhecimento apontando suas limitações bem como suas potencialidades. O artigo se conclui mencionando a importância de a consciência ser ao mesmo tempo o pesquisador e o laboratório. Observação: Esta corresponde à primeira parte deste artigo. EDITORS’ NOTE: Antonio Pitaguari studied engineering and psychology. Currently he is an IIPC instructor and researcher currently coordinating the IIPC’s London Office. Suite 1 - 136 New Cavendish St.
Tanatofobia Luísa Cristina Fernandes SUMARIO: La muerte ha preocupado siempre a la humanidad, y un análisis de este tema por variantes que contenga es siempre incompleta. Este artículo procura dar algunas perspectivas acerca de la muerte, con un enfoque Proyecciológico y Conscienciológico. Él propone un espacio íntimo de reflexión a cuestiones como: ¿De qué modo es que conociéndonos mejor como conciencias, como principios inteligentes organizados y organizadores, podemos desmitificar este proceso biológico natural, humano y universal? ¿Cómo dejar de tener miedo a la muerte entendiendo que esta no es nada más que una etapa de renovación conciencial? ¿De qué forma podemos modificar nuestra actitud ante la muerte, trayendo avances asistenciales para los grupos humanos que formamos? Este artículo se basa en una investigación bibliográfica de áreas como la Psicología, Sociología, Proyecciología y Concienciología, teniendo como fundamento el Paradigma conciencial y la investigación participativa de la autora. Se concluye que la perspectiva de la muerte según la Proyecciología y la Concienciología es menos dramática, negativa y traumática que otras perspectivas investigadas y aquí estudiadas. La muerte es una transición provisoria de un estado conciencial a otro, y todos nos entrenamos para la muerte siempre que tenemos proyecciones de la conciencia. La preparación de la muerte comienza con la vida. Saber morir es saber vivir. ABSTRACT: Death has always troubled humanity. An analysis of this theme, no matter how many variants it covers, is invariably incomplete. This article strives to provide several different perspectives on death, but always focusing them under a Projectiological and Conscientiological viewpoint. It proposes the creation of an intraconsciential space to reflect on questions such as: How, by better knowing our nature, can we demystify this natural, human, and universal biological process? How can we stop being afraid of death and understand that death is nothing else than a moment of consciential renewal? How can we modify our attitudes towards death, bringing assistantial advances to the human groups that we are part of? This article is based on a bibliographical investigation of areas such as psychology, sociology, projectiology, and conscientiology. As a foundation, it uses both the consciential paradigm and the author's participative research. We verify that death, under the projectiological and conscientiological perspective, is less dramatic, negative or traumatic than in the other perspectives studied here. Death is a transition of one consciential state to another. We all "train for dying" whenever we have lucid OBEs. The preparation for death begins with life. Knowing how to die is knowing how to live. RESUMO: A morte preocupa a humanidade desde sempre. A análise deste tema por mais vertentes que aborde é sempre incompleta. Este artigo procura dar algumas perspectivas de morte, mas sempre com um posicionamento projeciológico e Conscienciológico. Propõe um espaço íntimo de reflexão para questões como: De que modo é que conhecendo-nos melhor como consciências, como princípios inteligentes organizados e organizadores, podemos desmistificar esse processo biológico natural, humano e universal? Como deixar de ter medo da morte, sabendo que esta nada mais é do que uma etapa de renovação consciencial? De que forma podemos modificar o nosso posicionamento perante a morte, trazendo adendas assistenciais para os grupos humanos em que estamos inseridos? Este artigo fundamenta-se numa investigação bibliográfica em áreas como a Psicologia, Sociologia, Projeciologia e Conscienciologia, tendo por base o Paradigma consciencial e a pesquisa participativa da autora. Conclui-se que a perspectiva de morte segundo a Projeciologia e a Conscienciologia é menos dramática, negativista e traumática que outras pesquisadas aqui abordadas. A morte é uma transição provisória de um estado consciencial para outro e todos nós treinamos a morte sempre que temos projeções da consciência. A preparação da morte começa na vida. Saber morrer é saber viver. Luísa Cristina Fernandes es licenciada en Geología. Se desempeña como profesora en colegio y como orientadora de entrenamiento pedagógico a los licenciandos en el área de la Geología y la Biología. Actualmente ella es profesora e investigadora junto al IIPC en la ciudad de Lisboa, Portugal. Rua Pascoal de Melo, 84 - 1o. Esq., Sl. 11
Conscientiology and the Evolution of the Genus Homo (vertebrata: primata: hominidae) Carlos Alberto S. de Lucena ABSTRACT: A hypothesis of the intrarelationships of the genus Homo, based on the consciential paradigm, is presented. The † H. habilis, † H. erectus, † H. neanderthalensis, and H. sapiens species are commonly accepted by biology as integral components of human evolution. The others, H. serenissimus Vieira, 1987, H. preserenissimus sp. n., H. despertus sp. n., and H. evolutiologus sp.n., which correspond, according to Conscientiology, to different consciential levels of H. sapiens, are recognized in this article as distinct species, as they each present exclusive consciential characters. The results obtained suggest that the evolution of human being, especially from H. sapiens onward, occurs through the improvement of consciential characters which are herein considered the only ones that we can utilize in the recognition of actual human species. SUMARIO: Según el enfoque del paradigma conciencial, se presenta aquí una hipótesis de las afinidades evolutivas entre las especies del género Homo. Las especies † H. habilis, † H. erectus, † H. neanderthalensis, y H. sapiens son comúnmente aceptadas por la biología como integrantes de la evolución humana. Las otras, H. serenissimus Vieira, 1987, H. preserenissimus sp.n., H. despertus sp.n. y H. evoluciologus sp.n., correspondientes en la Concienciología a los niveles concienciales del H. sapiens, son reconocidas, en este trabajo, como especies, por el hecho de que presentan caracteres concienciales exclusivos. Los resultados obtenidos indican que la evolución del hombre, especialmente a paritr del H. sapiens, ocurre a través del perfeccionamiento de los caracteres concienciales, que son considerados, aquí, los únicos que podemos utilizar para reconocer las actuales especies humanas. RESUMO: Sob o enfoque do paradigma consciencial apresenta-se uma hipótese de afinidades evolutivas entre as espécies do gênero Homo. As espécies † H. habilis, † H. erectus, † H. neanderthalensis, e H. sapiens são comumente aceitas pela biologia como integrantes da evolução humana; as demais, H. serenissimus Vieira, 1987, H. preserenissimus sp.n., H. despertus sp.n. e H. evoluciologus sp.n., correspondentes na Conscienciologia a níveis conscienciais de H. sapiens, são reconhecidas, neste trabalho, como espécies, por apresentarem caracteres conscienciais exclusivos. Os resultados obtidos sugerem que a evolução do homem, especialmente a partir de H. sapiens, ocorre através do aperfeiçoamento de caracteres conscienciais, os quais são, aqui, considerados, os únicos que podemos utilizar para o reconhecimento das atuais espécies humanas. Carlos Alberto S. de Lucena, is a biologist and a researcher with the Laboratory of Ichthyology of the Museum of Science and Technology of the Catholic University of Rio Grande do Sul. He is also a post-graduation professor and supervisor at this University, where he teaches Bioscience, zoology. Lucena is a volunteer at the IIPC office in Porto Alegre, RS, Brazil. Museu de Ciências e Tecnologia da
Conscientiotherapy - The Therapy of the Consciousness Pilar Alegre ABSTRACT: This article presents the conscientiotherapeutic approach as a resource available to the human being to accelerate the consciential evolutionary process during the intraphysical life. It also proposes that the level of lucidity regarding one’s self-awareness is a major factor in our self-evolutionary performance. It introduces the profile of a conscientiotherapist and the basic requirements to operate in the conscientiotherapy field as a professional of mature assistantiality. SUMARIO: Este artículo presenta el enfoque de la conciencioterapia como un recurso disponible a las conciencias intrafísicas para agilizar el proceso conciencial evolutivo durante la vida intrafísica. El propone que el nivel de lucidez en cuanto a la autoconciencia es un factor preponderante en el desempeño autoevolutivo de la persona. Este artículo también introduce al conciencioterapeuta y los prerrequisitos básicos para actuar en esta área como un profesional de la asistencialidad madura. RESUMO: Este artigo apresenta a abordagem da consciencioterapia como recurso disponível à conscin para agilizar o processo consciencial evolutivo durante a vida intrafísica, propondo que o nível de lucidez quanto à autoconsciência é um fator preponderante no desempenho auto-evolutivo. Introduz o consciencioterapeuta e os pré-requisitos básicos para atuar nesta área como um profissional da assistencialidade madura. Pilar Alegre, is graduated in psychology. She has worked for 18 years as a psychotherapist, and presently she is a conscientiotherapist, researcher, and instructor with the IIPC. Avenida Paulista, 1159 - 3o. andar - Bloco 306
Movie Review "What Dreams May Come" Nanci Trivellato Title in English: What Dreams May Come The movie "What Dreams May Come" has provoked astonishment and repulsion, admiration and aversion. Some love it and some hate it, but no one seems to be able to be indifferent about it. From our perspective, we appreciate the fact that a movie about the after-life dared not to be shallow and make religious brainwashing. Quite on the contrary, Vincent Ward’s film instigates the audience to think about death, and to rethink their values regarding after-life. Maybe that is why so many were shocked by its contents and scenes. Even movie critics felt that their belief systems were shattered. They seemed so bewildered by the idea of an after-life reality corresponding to one’s microuniverse, that they smashed the movie. We cannot exactly say that the critics’ opinions about the movie were controvertible, because maybe 80% of them agreed in completely annihilating the movie. Some even seemed to have taken it personally, implying an underlying message that would say something like this: don’t worry, this is all nonsense. You are a good person and Eternal Bliss is waiting for you. How "What Dreams May Come" was referred to by the critics (Chicago-Sun-Times, New York Post, Toronto Sun, USA Today, and Washington Post) is quoted below: like dropping acid in a Hallmark shop; a psychedelic knockout, marshmallow mallet to pound us with a New Age metaphysic so banal and childish; we've had better nightmares; 'Dreams' dazzling but dreary bad trip; 'Dreams': heaven help us; big, fat mess with embarrassing New Age-ish ideas and goofy visual effects; if there were a plot, we would have mentioned it by now; If this is Heaven, give me Hell; 82% of American people believed in an afterlife, but that statistic was gathered before "What Dreams May Come" was released in theatres; it's just too squirrelly, stilted and dull to do anything but clean out theaters, notwithstanding director Vincent Ward's arresting vision of Hell; the weighty "Dreams," which addresses deeper philosophical, psychological and moral issues, is infinitely more depressing than "Ghost. Other critics, who did not completely destroy the movie, disliked some of its interesting and thought-provoking aspects, writing about them in a ironic or clearly negative way. Here are some other quotes from newspaper’s critics: it ends on a curiously unconvincing note; hell is for those who know they’re dead but don't know what the deal is; the road to hell is paved, not with good intentions, but with the faces of the damned, bitter and complaining; his introspective and brooding style, and you've got to give him credit for trying to make people think at the multiplex; there are occasional attempts at broader humor beyond this fancy … One attractive sub-theme deals with reincarnation and the chance that couples who originally blew it might succeed in a subsequent life; what I didn't like was the forced sugariness… Chris spends a lot of time in gab sessions with Albert (Gooding Jr.) to discuss that "thought is real, physical is the illusion"; the film spends a lot of time gnawing on the question of what death is. What is its nature? Is it a physical state? What does it entail and feel like?; the story suggests that heaven and hell are up to the individual. Considering the ratings for such shows as Geraldo or Jerry Springer, we would rather not dwell upon what other people believe regarding theological matters. Besides what we see and hear from the viewers as they leave the theater, we can most likely guess people’s reaction, at least in the US, based on the above quotations. It seems justified to infer that their reaction to the ideas in the movie was similar to the critics’ response. Some of the scenes are indeed very impactful. Most of the viewers, during exhibition, held their breath, and, afterwards, disguised their fear with disdain. It is definitely not a movie for children or those used to fairy tales and romanticism to explain life and death, but rather a movie for mature, open-minded individuals. Let’s wait and see if this one has a better fate than Robert Zemeckis’ "Contact" which did poorly at the box office and was not even nominated for an Oscar. It is creditable that Vincent Ward did not try to show any highly evolved being that would know all the answers or rule everything. That was most fortunate, because we have learned from other movies (such as Powder and Phenomenon) that when Hollywood or novelists try to picture an advanced consciousness they always end up committing serious mistakes. It seems that the mediocre humans, without a good level of extraphysical awareness and with lots of religious and/or mystical beliefs, understand better about unbalanced, pathological conditions, than about evolved ones. So, they are better at making movies about the non-physical reality that do not dare to show evolved consciousnesses. "What Dreams May Come" shows only average people, some more and some less aware than others, facing their own internal problems, limitations, responsibilities, and deeds. This movie is a must for anyone who studies the extraphysical reality. Besides, the visual effects are awesome; Annabella Sciorra gives a great performance; the unchronological way the story is exposed is brilliant, and there are inspiring pictures with rich, vivid arrays of color. It is really worth seeing it on the big screen. If you haven’t seen it yet, we suggest you do it first and, then, finish reading this review to check if you agree with our opinion. We do not want to reveal too much in order to avoid spoiling your surprise. Skipping the comments about the intraphysical existence of a loving couple, Chris and Annie (Williams and Sciorra) who had a conventional happy life until they lost their children in a car accident, leaving them broken-hearted, we go direct to the moment when Chris himself is killed, when the extraphysical aspect of the movie starts. We can point out several concepts/phenomena, worthy to study, that are shown in What Dreams May Come, such as the following: Communities where visitors are not welcomed - represented by the community they approached to look for Annie, but Chris was not dissuaded because he felt Annie was not there, since their unbalanced holothosenic pattern was different from hers. In such communities people are bond together due to their holothosene, usually with negative and even violent intentions. Consciential microuniverse - it is one’s intraconsciential reality that determines the after-life condition. That concept is also illustrated when Albert says, regarding Annie’s situation: "There are no rules. There are no judges, and the truth is and the reality is what you create inside of yourself". Discussions about the nature of consciousness - Albert says to Chris: "Are you your arm? Are you your leg? You aren’t even your brain. The brain is just a part of your body and it dies with the body. Brain is meat and it gets rotten and disappears. You are the part of you that thinks and knows you exist. When you are alive you are in your body like you can be in a house, but you are not the house". Evolutionary duo - Annie and Chris’s relationship had several points that illustrated the concept of the evolutionary duo, such as: their deep intimacy from the moment they met; how they loved and respected each other in a deep, sincere and yet serene way; their strong connection during life and even after life; their being able to find each other in the next life; their helping each other to overcome their problems; and others. Existential program - even in a very limited and poor way, Ward shows the planning done in the extraphysical dimension in order to set goals for the physical life. In the movie, Chris’ and Annie’s life purpose was to find each other again, which is indeed a part of the existential program of many evolutionary duos who are planned to work together on their existential programs. When talking about their future life, Chris says: "we can come back, make different choices, try again..." Extraphysical assistance - was shown in many different contexts: when Chris rescues Annie, not giving up; when Albert keeps clarifying Chris about multidimensional life; when Leona shows up just to comfort Chris; when it was shown that Albert’s task is to help recent extraphysical consciousnesses to adapt; when the Tracker guides Chris in his rescue journey; when they change their appearance to facilitate the adaptation of new-arrivals; etc. Extraphysical discipline - having disciplined thoughts is part of the extraphysical awareness. Many projectors fail in reaching their targets due to deficient control of their concentration. The situation in "What Dreams May Come" that illustrates such condition is when the Tracker forbids Albert to join the rescue mission because Chris has recognized him as his son, and that would distract Chris’ concentration. Chris had to be fully concentrated on Annie in order to create a strong enough rapport with his target-person. Extraphysical flight - seeing Chris learning how to fly is amusing and reminds us of real extraphysical situations experienced. Even the ‘technique’ of running fast until one is flying is somewhat known by projectors. Extraphysical intrusion - after Chris is killed in the accident, he refuses to move on, wishing to stay close to Annie. Although he believes he could help, in fact he makes an unintentional intrusion upon her. Every moment he insisted in getting "closer" to her or establishing contact, she would get even more depressed, unbalanced, and desolate. In actual fact, having any extraphysical consciousness around who is not an extraphysical helper, is disturbing to a physical person. This is a condition from which many people suffer and are not aware of; the most pervasive disease known. Extraphysical origin - there is a reference made in the movie to one’s memory of the extraphysical origin, or the last community where one lived before being born. Chris’ daughter constructs a paper model of a place she said was "her world". He, as 99% of the parents would, answers that "that was just a dream". After death, it is shown that she returns to the same dimension where she was before physical life, which was the one she recalled. Unfortunately, in the film they intend to say that she just imagined that world after death, and everything and everybody were created just to suit her fantasy. Extraphysical rescue - although without the technical approach provided by expert extraphysical helpers and veteran projectors, the movie gives a good notion of an extraphysical rescue when Chris liberates Annie from the pathological condition she was in. Fortunately, contrary to what is suggested in the movie, this is not rare. Extraphysical reunion - depending on the individual’s evolutionary level, it is probable that he reunites with loved ones from a former physical life. However, the more evolved the consciousness is, the less attached to physical history he/she will be; after all, we have had thousands of wives, husbands, fathers, mothers, etc. So, remembering and considering only the last ones is clearly the result of limited awareness. In the movie, Chris, his son, his daughter, and latter Annie reunites in the same dimension. Holokarma - in our holokarmic account, cosmoethics and discernment weighs more heavily than momentary actions and ephemeral physical results. Several times in the movie, when referring to interpersonal relationships, it is said: "sometimes when you win, you lose" and "sometimes when you lose, you win". In our competitive and superficial intraphysical societies, if you are not above everybody else you are considered as a "looser". Thus, those passages motivate the viewer to ponder about what and when do we really win. Another interesting reference to holokarma in the movie was at the end, when Chris refers to interpersonal connections saying: "the whole human life is just a setting. We are all connected to each other". Holothosenic pressure - although exaggerated by the precision of time (3 minutes, in the movie), the theory of the holothosenic pressure is clearly illustrated when it is explained to Chris that if he stays too long in Annie’s dimension he will become like the other ones there, not been able to hold his awareness. This is why when extraphysical helpers go to certain dimensions to accomplish specific assistantial tasks they are not able to stay very long and leave immediately after accomplishing their task. The Tracker explains to Chris: "in hell, the real danger is loosing your mind". Intermissive period - the movie implies that the after-life is not an eternal, boring emptiness, but rather a productive, fruitful period for those who are lucid. In the movie, Chris’ son was a "missionary, who saved lost souls", and the Tracker, who had been Chris’ medical school professor, was performing some kind of task where he was an studious, in coherence with his character. Intraconsciential isolation - condition in which many consciousnesses are unapproachable and inaccessible after the desoma (biological death). The only way to help those consciousnesses is through energies. Often these extraphysical consciousnesses are caught in their monoideisms or fixed ideas, as illustrated in the film by the man who thought that anyone who arrived there was his son, as if he was perpetually waiting for somebody who would never come, and he was incapable of thinking on anything else. Another event we can point out is when Annie is seen as if she was in her house, which was completely collapsed. That was a way to represent an "entering" in her intraconsciential reality (consciential microuniverse). Morphothosenes and adeptness - Shows the conscious and the involuntary creation of morphothosenes (aka thought-forms). An example of a conscious morphothosene is the coffee Chris and Albert consciously produced in the extraphysical place. An involuntary one is, for example, when Chris started seeing his wife or daughter as if he were hallucinating, like a psychotic post-mortem. Frequently, unconscious/unbalanced extraphysical consciousnesses and/or projectors may "produce" images according to their beliefs. (That is why it is important to have a certain level of extraphysical awareness in order to make a lucid and logical interpretation of one’s OBEs). Multitude of needy extraphysical consciousnesses - it is a sad reality, but some consciousnesses are in better conditions intraphysically than extraphysically. That is one of the reasons why physical life is such a great evolutionary opportunity. Experts, veteran projectors who are willing to assist with their energies can help extraphysically many of those needy consciousnesses. This is one of the most advanced type of projection. Psychical denial - Another element in the movie worth studying is the fact that Annie had some parapsychic potential but was unaffected by it in the sense of opening her mind and making her more confident and assistantial. In fact, this illustrates a very common situation. Sometimes even those with psychic perceptions do not value their perceptions or they simply fear them, and continue denying the extraphysical reality. Due to Annie’s strong beliefs, instead of making a sound use of her perceptions, she became even more unbalanced as refused to consider, accept, or positively apply them. In the movie, Annie noticed Chris’ presence several times, she channeled him, she thought he could hear her, and she felt also he could see her paintings. However, her internal conflict was such that she chose to destroy her picture. That selfish attitude affected Chris extraphysically. By the way, later on she even kills herself, which is the pinnacle of a self-absorbed, egotistic decision. Psychography - kind of channeling. This phenomenon is very well demonstrated in the moment Chris takes control of Annie’s motricity and makes her write his thoughts. Psychosis post-mortem - the movie is full of different examples of parapsychosis. Light ones, such as Chris’, who lacks understanding of the extraphysical processes and continues having crisis in handling his recollections of physical life, starting to act like a typical parapsychotic: emotional, upset, complaining. On the other end of the scale we can see, through Annie’s behavior, the torment of the psychotic post-mortem who keeps suffering due to her limited understanding, isolation, and lack of lucidity. She keeps saying desperately that there was a painting missing, there was no water, that she was alone, etc., evidencing the way she was inside. Recovering extraphysical awareness - The more lucid Chris (Williams) became, the more he could see and interact with the extraphysical consciousnesses who were helping him. In the movie, one of these consciousnesses was Albert (Gooding Jr.) who says to him: "you are losing your fear that you would disappear, and you are at least willing yourself to try contact". Another interesting passage regarding this subject is when Chris says he wants to see his children, and Albert answers "when you do you will", meaning it depended on himself only, because actually they were right there; Chris, however, did not recognized them. Transfiguration of psychosoma - this phenomenon is very well shown and explained in several parts of the movie, such as when Leona (Rosalinda Chow) tells Chris why she shows herself as a Asiatic woman, or when the Tracker (Max Von Sydow) explains they decided to change their appearance so that the roles and conventions (who is what) from previous physical life would not negatively interfere in their after-life relations. He says: "sometimes images get in the way of what we really are to each other". Analysis of the intraphysical character’s personality: Annie Nielson (Annabella Sciorra) - typical self-centered nature. In spite of being the kind of over-emotional woman/mother that is well accepted and applauded by the intraphysical society in general, she reveals several deeply immature aspects, which were coherent with her inner condition. Her intraconsciential reality was different from Chris’. She was much more selfish than he was. When the intraphysical "tragedy" took her kids away, she started to withdraw from life, blaming existence, instead of trying to overcome her unbalance. She never stops thinking about her own problems. Annie kept feeling guilty about her children’s death, not accepting that reality. Also, she chose to be an artist, dealing more with emotions and physical impressions than assistance. Annie completely blocks herself to communication and contact with Chris after his death. In the cemetery, she keeps crying and asking when that suffering would finish. Chris tries to clarify things to her by saying: "it is over when you stop wanting to hurt". But, instead of maturing, she starts screaming, completely closed to any approach or assistance (this is actually a common reaction that many people have). Additionally, in the beginning of the movie, when pressured to explain death to her daughter who was facing the imminent and inevitable death of her dog, she answers laconically and mechanically: "she will go where we all go, and that cannot be bad". It seems that she had more beliefs than questions or thoughts about death. Actually, this is the kind of reaction that we see very often in our delusive societies. When Chris finds Annie, extraphysically, in her unbalanced condition, she did not accept that she was dead, even though she had committed suicide. She kept refusing to think and reevaluate her beliefs. When he tries to awaken her, she isolates herself in her "truth" saying: "When you are dead, you disappear". Chris Nielson (Robin Williams) - assistantial nature. Chris was a pediatrician. The way he attended people was clearly assistantial. He faced the "tragedy" of his children’s death with self-control and reasonable maturity. After his kids were killed, he proceeded with a fruitful activity, helping people, and offering support and encouragement, including to his wife. Actually, his assistantial profile was such that he died trying to help an unknown person who had had a car accident in a tunnel. Chris’ loyalty made him try to remain close to Annie in order not to leave her alone. He also tried to show her death does not exist. As good as it was, Ron Bass’ screenplay was far from being perfect, and we had our disappointments about the movie. Although it is understandably difficult to fit extraphysical experiences into a three dimensional model, there were some exaggerations, used in order to visually demonstrate different types of extraphysical dimensions. How can the non-physical reality be shown and explained in a movie meant to be popular? There were also several elements in the movie that, had they been better explored, they would have made it more accurate and comprehensive. Those elements indicate that the producers could have done more research work so that the movie would be more consistent. As an example we can mention:
Although the movie presents the irrational idea that existential seriality is not necessary for the evolution of the consciousness, it still ended much better than we expected. The ending, however, disappointed many of the spectators who were hoping for an emotional, superficial ending where the "family" ends up living happily ever after. But evolving is not an easy task. Nanci Trivellato is graduated in Languages and Literature. As she specialized in Business Administration, she worked in executive positions for several multinational companies. Presently she is an IIPC instructor, researcher and the Public Relations Director of the IIPC’s Florida Office. 7800 SW Red Road - suite 207-D
Letters to the Editors
To the Editor: Volume 1, No. 1 of the Journal of Conscientiology gave good basic information on your fundamentals of conscientiology, but I am primarily interested in projectiology. I hope you will have articles on it in each issue of your Journal from now on. Jack Elrick
To the Editor: Something exciting is happening. Historically, humans have taken wonderful advantage of the Universe’s gift of the freedom to personally (and socially) make mistakes. Our societies have been free to base their more colossal mistakes on the foundation of millions of our lesser personal mistakes. Great armies and the equally destructive great belief systems have been forged from the blind power of the few and the blind fear and naiveté of the many (us). Only in the last few hundred years has the meta-religion of Science started to differentiate itself from the ancestral quagmires of unsupportable assumptions. This gave us a recorded system of assumptions that, in essence, depersonalized a belief system. It certainly was less risky to say things like "here’s a new theory", or "we’ve found limits to that Model" than it was to say to the King or to the Pope, "Boy! Are you full of it. Uh… Your Eminence". Then, around a hundred years ago, a logical filtration and melding of the many religions lead to the creation of Spiritualism. This was the first popular attempt to express, in Western terms, the many commonalities of the popular world religions and the possibly related, but rare, para-natural phenomena. Now, in this last decade, has emerged a set of scientific studies (Projectiology & Conscientiology) dedicated to a public attempt to model the entirety of human experience. This, plus a return to the methodology of respect for the sensorial perceptions of individuals while maintaining the importance of documentation, reproducibility and logical analysis (consciential paradigm). This emergence has invigorated a social dialog on a range of long ignored or even forbidden phenomena, a phenomenal spectrum not easily sensed by the electronic consciousness of modern Science. Personal reports of NDE’s, OBE’s, past life recalls and many other para-normal experiences all expose the softly measured properties of our nature. These are reports that mainstream Science can’t easily reproduce and certainly not explain without revising their Models or resorting to the ancient tactics of proclaiming the reporters as misguided or even socially evil (anti-science). The Group-Karmic attitudes of Lucid Projectors towards this resistance of mainstream Science is understandable. No group likes to have their collective experiences discarded. Some of us would like to march to the gates of the temples of Science to scream and shout and stamp our collective intra-physical feet! But in a calmer moment we might ask: "Should one proclaim a thermometer to be evil just because one can’t fully explain or foretell the temperature it measures? If a group of 1% of all our thermometers behaved in an unexplainable manner, a manner that was consistent within the group but divergent from the other 99%, what should we do?" Doctors and High Priests might discard the ill behaved thermometers but open-minded scientists shouldn’t. Their scientific-religious training is an exercise in the appreciation, not only of the great range of applicability of modern scientific Models but also of the subtle types of clues that occur when a Model has exceeded its limits. Noticing and studying these clues and discrepancies is, for the most part, what Science is. If it isn’t already, it should be one of the Ten Commandments of Science –Thou shall not ignore or discard ANY data! Of course, scientists CAN legitimately ask the following questions: who did the measuring, how was it measured, how was it calibrated and are other experimenters, using other thermometers, getting similar results. These are questions that any thermometer user or Lucid Projector should be willing and capable of answering. The IIPC research programs have accepted the responsibility of collecting the answers to these same questions. For the para-normal fields this maturity of research protocol, at a unified international level is new. Maybe it is this that I find so exciting.
A difficult road ahead for the IIPC In the 19th Century, every scientist knew, with utmost certainty, that the Eather existed. It had to. The then-standard model of wave dynamics demanded it to exist. In this climate the birth of the field (theory) of Special Relativity was not a painless process for many researchers of the era. The Eather theory was entirely based on a simple and intuitive, but totally unsupported, analogy –if waves of water and sound travel through a medium then the seemingly wave-like phenomena of light must also have a medium. The Eather metaphor lost a protracted battle against the overpowering forces of new data and better theories. As with any new scientific field, we should expect Projectiology & Conscientiology (P & C) to experience these same natural birthing pains. Pains that other new fields have endured and sometimes, but not always, survived. In addition to death-by-unsupported-analogy, many past theoretical fatalities were caused by miscalibrated human perceptions and motivations. (The story of the discovery of N-Rays is another humorous case in point the reader may wish to look into). The historically proven difficulties inherent in using human perceptions as measuring instruments represents much of what motivated scientists to prefer electro-mechanical means. On the other hand, scientists also know –even if only from reading history- that human perceptions also have a long success story as detectors. The earliest electrical multimeters where human volunteers saying "OUCH", and the first Geiger counters where underpaid graduate students sitting long hours in complete darkness counting phosphorescent flashes. An indicator of the difficulties we can expect P & C to endure may be seen in the vastness of the yet unexplained. It is a pitiful understatement to say the Extra-Physical World is not wholly understood. In fact a more accurate (and opposite) statement might be that we Humans have no Models with proven applicability beyond our own physical domain. We do have metaphors, but do we have useful Models? The purpose for the existence of sentient life on Intra-Physical Earth has had many metaphoric Models… Garden, Nursery, Hospital, School, Energy-Factory, Prison…my personal favorite is Comedy-Club. You take a bunch of fun-loving souls, blindfold them, take away their memories and send them down to the stage so the audience can watch them stumble around making mostly outrageously funny mistakes. The Truth may be that none of these metaphors are even close to Modeling the Big Picture of answering the question "what’s it all about"? We would like scientists to be more open-minded with regards to meta-physical realities, but how open-minded are WE willing to be? Are we ready for the painful intellectual struggles that history dictates the successful birth of P & C may require? Are we personally ready for struggles against, inaccurate facts, false initial assumptions, immature (or wholly wrong) theories, personality cults, self-fulfilling prophecies and the many unforetold others? The history of our mistakes is scary, but still….I find any new Birth to be … rather exciting! A Superset of promoting consciential evolution?
The IIPC has many purposes, that is, besides acting as a mid-wife. I postulate that the many stated purposes of the IIPC –education, research, promoting evolution and the study of the Consciousness- may all fall under the umbrella of comprehending and promoting the "Earth’s Existential Program". By "Earth" I mean the physical domain that is known to us. What is Earth’s Existential Program? How do we find it when we’re so busy trying to discover our individual Existential Program? I suggest this investigative diversion because it may be of fundamental importance to each of us and to fulfilling all of the IIPC programs. To painfully continue the "birth" metaphor, one could say this is the "mother" question. Our personal level of Cosmoethics could be dependant on our current relative-truth understanding of this greater purpose. At the physical level, Earth is an incredible supplier of resources useful to a seemingly infinite variety of Intra-physical life forms. Land, water, air, nutrients, energy, ecosystems, (stage-lights)… the Earth has it all. Should we not assume this immense usefulness extends into extra-physical dimensions? I’m reminded by the types of dilemmas often experienced by Park rangers and game preserve administrators …It would be nice to reintroduce lions, tigers and bears to the park and allow the deer population to expand and let natural fires spread unhindered and let Girl-Scouts have camping trips…But all these intentions have requirements and conflicts. Should the Earth’s Existential Program be any less complex? Is the promotion of human evolution really the only game in town? Our Cosmoethics are based on our level of understanding of the purpose for the world we live in. Concepts like right vs wrong or good vs evil, are based on communal assumptions of how things should be or how things should become. If the Earth’s Existential Program is as vast as some believe, and the non-homocentric view that human consciential evolution is only one of the "many games in town" is true, then the obvious conclusion is that we need to be careful how we "play". Stay with me for another trip to the "Park" analogy. If I was a deer I might wonder why the Universe allows wild-fires to burn so much grass. If I was a lion or tiger I might wonder why the Universe allows so many thistle bushes for the deer to escape into. If I was a bear I might wonder why I’m not allowed to eat garbage in the Girl-Scout’s camp ground. If I was a Girl-Scout I might wonder why the Boy-Scouts aren’t allowed to visit. The point is that for each Park user the limitations imposed by nature are often indistinguishable from the "artificial" limitations imposed by the Park rangers (and Girl-Scout leaders). Each Park user has a personal viewpoint or metaphor of what their purpose is (with-in the Park) and this viewpoint effects their assumptions of what the overall purpose for the Park is. The bears’ Existential Program may indeed be to "find food and eat it" but if the bears extend their interpretation of this Program to the seemingly logical conclusion of breaking through fences, eating garbage and an occasional Girl-Scout, then something is going to happen. Park rules & fences or other limitations, that seem inexplicable and contrary to the user’s assumed purpose, may in fact be warning indicators of potential conflict with other Park users. With this in mind, and from the point of view of this human-animal Earth-Park user, there seems to be two dominant questions regarding our position within Earth’s Existential Program. Questions, based on two of our biggest limitations, whose answers may have profound effects on our personal and social evolutional progress. These questions are ancient. And Spiritualism and Conscientiology, while making some progress, have barely begun to resolve them. The first is "why is there an Energy Gap?" and the second is "Why do we forget our previous lives?" There certainly are many other human limitations and their respective questions but I suspect that if these first two were answered the others would quickly fad from our interest. They each seem to represent a manifold of phenomena or a related set of semi-natural barriers. As humans, we tend to view both of these phenomena as inexplicable impediments. We would like to converse freely with our Helpers; they would too. We’d also like to learn from the mistakes of our previous lives. I call these semi-natural barriers because humans (and probably Helpers) seem so capable at knocking down natural barriers. Only a barrier that is, in some sense, being artificially maintained would seem likely to survive for so long. It is easy to rationalize it all away by saying "when I’m evolved enough, these barriers will no longer exist for me". Well, this sounds nice, but how are these barriers helping me to evolve right now? How are they helping the Helpers? There are lots of possible answers to these questions, but my favorite analogy is simply that these barriers represent "the rules of the Park". Laid down by the Park Rangers, these rules are made and enforced to help maximize the utilization of the Park. These rules may not, in fact, be optimal for any one of us or for any one species. At some point we evolve to where we no longer need any of these limitations to protect us or to protect others from us and then the Park rules become irrelevant. These rules, like any system of regulation, should be based on a set of rational objectives. These objectives represent, to me, the Earth’s Existential Program. The fundamental agreements expressing its purpose and utility. Where-in the danger lies But, there are some dangers. To make another silly example: It might be fun to urge our scientists to study the Energy-Gap. To probe, measure and theorize about it. To eventually build an Energy-Bridge. We could then virtually walk back and forth between Earth and the higher dimensions, have camp-outs with our Helpers, they could come on down and have pizza. Of course, then our armies will want to hold the high frequency "ground" and even worse the extra-physical tourists will ruin the place. Alternatively we could simply let the scientists play in the Park, to have their own little camp-outs while studying nature, each other and the wild animals. I suspect that mainstream scientists will probably continue to study what the rules of the Park suggest they study. Should it be any other way? Something exciting is happening. Maybe it’s the double challenge of scaling the Energy-Gap without tearing it down, of reaching the other side –and our memories- without doing something we will later wish to forget. It’s the excitement of maybe, someday, becoming a Park ranger and then possibly even watching the lions, tigers and bears naturally stay far away from those scary Girl-Scouts. William Bliss |
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