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Journal of Conscientiology Volume 6 - Number 24 – April 2004
Interneural connections, stress and evolution Ismael Pinheiro Júnior Teneper en ambiente hospitalario Josabel Pereira Alvarenga Ferra Multiexistential strategic planning Paulo Castro de Mello Personal account A retrocognitive experience of multiexistential friendship Célia Branco
In the first article of this issue, Ismael Pinheiro
Jr. examines the theme of evolution and stress from an angle that
cleverly weaves the classical Darwinian viewpoint with the ample
perspective of conscientiology.
The Editor Interneural Connections, Stress and Evolution Ismael Pinheiro Júnior ABSTRACT: Consciential evolution is a subject of far greater depth and complexity than Charles Darwin’s model of human evolution suggests. The evolutionary process involves variables that transcend the postulates of contemporary biology; conventional biological science is simply a single component of a complex set of multi-dimensional, multi-existential and cosmoethical structures which collectively encompass the evolution of consciousnesses. This article is based on logical and rationally verified facts regarding the dynamics of evolution. It includes information to help explaining the day-to-day workings of this immense mechanism. This work examines the capacity of the consciousness to adapt, modifying itself throughout its consciential and biological evolution in an effort to maintain homeostasis, under the guiding pressures of natural selection and the overarching evolutionary mechanism. The essay also analyses encephalic and consciential physiological features directly related to certain processes involving the adaptative development of the consciousnesses on this planet. SUMARIO: La evolución conciencial es un tema mucho más amplio que el modelo Evolucionista de las especies propuesto por Charles Darwin. Incluye variables que trascienden los postulados de la actual biología, no obstante esta biología forma parte de una compleja estructura multidimensional, multiexistencial y cosmoética de un gran mecanismo que envuelve la evolución de las conciencias. Este artículo está basado en la lógica y en la racionalidad de los hechos observados en la dinámica evolutiva. Los hechos aquí expuestos son informaciones que ayudan a esclarecer como funciona ese gran mecanismo de forma práctica aplicable en nuestro cotidiano. Este artículo también aborda la capacidad de la conciencia de adaptarse y modificarse a lo largo de la evolución conciencial y biológica en el mantenimiento de la homeostasis, pasando por la criba de la selección natural y encuadrándose en los moldes del gran engranaje evolutivo. También analiza algunos aspectos referentes a la fisiología encefálica y conciencial con la cual están relacionados de forma directa algunos procesos que envuelven el desarrollo adaptativo de la conciencia en el planeta. RESUMO: A evolução
consciencial é um tema bem mais amplo do que o modelo Evolucionista
das espécies proposta por Charles Darwin. Envolve variáveis
que transcendem os postulados da atual biologia, entretanto essa
biologia é um espectro de uma complexa estrutura multidimencional,
multiexistencial e cosmoética de um grande mecanismo que
envolve a evolução das consciências. Esse artigo
foi baseado na lógica e racionalidade de fatos observados
na dinâmica evolutiva. O que serão aqui expostos são
informações que vem ajudar a clarear como esse grande
mecanismo funciona de forma prática a aplicável em
nosso cotidiano. Este artigo aborda a capacidade da consciência
adaptar-se e modificar-se ao longo da evolução consciencial
e biológica na manutenção da homeostase, passando
pelo crivo da seleção natural e se enquadrando nos
moldes da grande engrenagem evolutiva. Analisa também alguns
aspectos referentes a fisiologia encefálica e consciencial
no qual estão relacionados de forma direta alguns processos
que envolve o desenvolvimento adaptativo da consciência no
planeta. Ismael Pinheiro Júnior is graduated in Biomedicine, Biology, and post-graduated in Chinese Traditional Medicine - Acupuncture. Pinheiro is a conscientiology instructor with the IIPC and coordinator of the activities of the IIPC in Goiânia.
Teneper en Ambiente Hospitalario Josabel Pereira Alvarenga Ferra SUMARIO: Este artículo aborda la práctica de la teneper en condiciones inusuales dentro del contexto de esta técnica. Como caso de estudio, describo mi situación personal y mi evaluación de 4 años de práctica de la teneper realizada en diversos hospitales, así como distintas consideraciones sobre el establecimiento del horario y local más adecuados para su práctica, y un análisis de los aspectos cosmoéticos relacionados. ABSTRACT: This article addresses the practice of Penta in unusual conditions. As a case study, I narrate my personal experience and evaluation of doing penta in hospitals over a period of four years. I comment on the ideal time and place for doing penta and analyze the cosmoethical aspects involved in such unique circumstances. RESUMO: Este artigo aborda sobre a prática da tenepes em condições não padrão para o contexto da técnica. Como casuística, descrevo meu caso pessoal e minha avaliação de quatro anos de prática da tenepes em hospitais, com considerações sobre o estabelecimento do horário e local mais adequados à prática, bem como uma análise de aspectos cosmoéticos envolvidos.Mª Cruz Lozano Modroño es Auxiliar de Clínica y trabaja actualmente en el Hospital Ramón y Cajal como Técnico Especialista de Laboratorio (Banco de Sangre). Investigadora de la Concienciología desde 1998, es actualmente voluntaria y profesora en la unidad de la IAC en Madrid. Josabel Pereira Alvarenga Ferra, 45 años, médica brasileña. Acabó su formación universitaria en 1983 en la Faculdade de Medicina Souza Marques - Rio de Janeiro. Posee la especialidad de ginecología y obstetricia, ejerciendo su profesión desde entonces en esta área. Pos graduación en Medicina de Trabajo y Medicina de Familia. Voluntaria del IIPC desde 1995 y practicante de la teneper desde febrero de 1998. Multiexistential Strategic Planning Paulo Castro de Mello ABSTRACT: Multiexistential Strategic Planning (MSP), as herein proposed, has the objective of searching for, identifying and executing the existential program, as well as developing an outline of an intermissive program, concomitantly with the process of building the MSP. The process is affected by intraphysical as well as consciential scenarios wherein existential programs are carried out. Nevertheless, the formulation of these scenarios needs qualitative and quantitative analyses, in order to identify generating parameters of tendencies. These being important factors in the discovery of paths that lead to the fruition of future existential programs. This article takes an a priori approach to Multiexistential Strategic Planning, which anticipates and prioritizes the framing of consciential scenarios. It is against this backdrop that future existential programs are developed. These dynamic connections are illustrated in a diagram entitled – Macro Process – MSP at the end of the article. SUMARIO: La Planificación Estratégica Multiexistencial - PE MEX, aquí propuesta, tiene como objetivo la búsqueda, identificación y ejecución de la proexis, así como, la elaboración del proyecto de una programación intermisiva, concomitantemente con el proceso de construcción de la PE MEX. Este proceso se ve afectado tanto por los escenarios intrafísicos como por los escenarios concienciales donde se desarrollan las proexis. Sin embargo, la construcción de estos escenarios, conciencias e intrafísico, necesitan ser analizados cualitativa y cuantitativamente para identificar los parámetros generadores de tendencias, que son factores importantes en el descubrimiento de los caminos que llevan a la consecución de futuras proexis. Este artículo enfoca un abordaje apriorístico de la Planificación Estratégica Multiexistencial, anticipando y estableciendo principalmente escenarios concienciales, palco de desarrollo de futuras proexis. Estas relaciones se encuentran representadas en el diagrama titulado - Macro Proceso - PE MEX al final de este trabajo. RESUMO: O Planejamento Estratégico Multiexistencial – PE MEX, aqui proposto, objetiva a busca, identificação e execução da proéxis, bem como, a elaboração do rascunho de uma programação intermissiva, concomitantemente ao processo de construção do PE MEX. Este processo é afetado tanto pelos cenários Intrafísicos como pelos cenários Conscienciais onde se desenvolvem as proéxis. Entretanto a construção desses Cenários, Consciências e Intrafísico, necessitam de análises qualiquantitativas no sentido de se identificar os parâmetros geradores de tendências, as quais são fatores importantes na descoberta dos caminhos que levam à consecução de proéxis futuras. Este artigo enfoca uma abordagem apriorística do Planejamento Estratégico Multiexistencial, antecipando e moldando principalmente cenários conscienciais, palco de desenvolvimento de proéxis futuras. Essas relações encontram-se representadas no diagrama em blocos – Macro Processo – PE MEX ao final deste trabalho.Marco Aurélio Nascimento is a researcher and instructor of conscientiology. He volunteers with the IIPC in Rio de Janeiro and is completing his degree in Psychology. Paulo Castro de Mello was trained as a telecommunications engineer at the Instituto Nacional de Telecomunicações de Santa Rita do Sapucaí – Minas Gerais, Brazil (1973) and in Security Engineering at the UFRJ, Brazil (1976); Post Graduate in Strategic Planning at the UFSC (1994) – Florianópolis SC, Brazil. Castro de Mello was a volunteer at the IIPC Florianópolis office from 1994 to 1996. A Retrocognitive Experience of Multiexistential Friendship Célia Branco Colette and I have been friends for some 13 years. We meet nearly every day, have a great affinity with one other, and maintain a very close relationship. Often when people see us together they confuse one of us for the other. What is even more interesting is that people sometimes confuse us even in circumstances in which they have never seen us together, for example, when one of us goes somewhere for the first time, where the other has never been, people tend to think one of us is the other even though they don’t know we are friends. This is particularly interesting given the fact that we don’t resemble one another physically. In Porto de Mos, a small city in Portugal close to where I live, people also confuse us a lot, although this isn’t quite as strange considering they often see us together. On the 4th of July 2000, I asked a friend of mine
who does regression work through hypnosis to do a session with me.
I requested that we should be alone, just the two of us. The report
I wrote at that time, of what occurred during the session, is as
follows. I saw myself in a stone-walled prison with a dirt
floor. Many prisoners, including men, women and children, were behind
the iron bars. The reason they were in prison was simply because
they were foreigners. I was distracting the guards and knew that
due to this the prisoners could escape. I was being as seductive
as I could, smiling at them. However, when I wanted to go unnoticed
I was actually able to. In order to avoid having my presence perceived,
I would hold my breath and stop the movements of my muscles. I was
happy the prisoners were escaping, though I don’t exactly
know how they were doing it. Curiously enough, I had never told my friend Colette
about this experience. However, in the beginning of this year (2004)
I was with her in a café and we started talking about retrocognitions
of past lives. Colette had never shown much interest in the courses
and themes of conscientiology, but she had recently taken Wagner
Alegretti’s course ‘Retrocognitions’, which was
how we came to be discussing the subject. In the days following the course I tried to use
the techniques Wagner taught us to produce a retrocognition. I always
tried at the end of the day, in my bedroom. On one of the days,
using the self-hypnosis technique, I saw myself walking through
a green field. Next I saw some stairs made of stone. I then saw myself in a dungeon with walls also made of stone. It was full of people. The crowd looked sad and anguished. Men and women were incarcerated together. I felt they did not belong to my people, notably because of the clothes they were wearing. I looked at them and could hear the cries of a woman (or women) who was there in prison. I felt a tremendous constriction in my chest and tried not to look directly at the prisoners and I walked through the corridor without facing them. Suddenly, I thought: “I’m going to release these people.” I grabbed a bunch of large keys that was hanging from a big iron ring that I was carrying on my waist and unlocked the door of the cell. At that precise moment I managed to watch myself from above, close to the door. I was a young Roman soldier with dark skin and curly hair, wearing sandals and a brown ‘dress’ made of rough cloth over a short skin ‘skirt’. The crowd made for the door and started running away humming with joy. I looked at the people passing by me and I particularly remember one woman whose head and face were hidden. Then I thought: “what have I done?! I am going to die!!” Immediately I woke up. Both our experiences were registered in writing and while doing it we did not have any interference with one another. My retrocognitive experience occurred in 2000 and only at the beginning of this year, by mere chance because we were talking about the phenomenon of retrocognition, did Colette remember to tell me about her own experience. I know I was not imprisoned, as according to my experience I was the same race as the guards, but I felt that the imprisonment of those people was unjust. Another point common to both experiences is the environment where we both were. When we left the café we went to the office of a colleague of ours who knows a lot about history and has many books about the Roman Empire. We checked the details of our experiences (descriptions of places, pictures of Rome and other facts related to that period in time). The synchronicities and similarities between the places we saw and those found in the book were amazing. Although our experiences do not precisely relate to the same event or at least we do not remember having seen each other during our experiences, the contents of both accounts are similar. This suggests the possibility of having lived a life in common during that period, which would explain our close friendship in our current lives. |
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