International Journal of Conscientiology (IJC)
Volume 2, No. 1, August 2022
INTERNATIONAL JOURNAL OF CONSCIENTIOLOGY
www.ijc.isicons.org
Aim and scope
The International Journal of Conscientiology (IJC) is an open-access, peer-reviewed scientific
journal which publishes papers dealing with all specialties of conscientiology, a neoscience that
studies consciousness, under the premisses of the consciential paradigm, in an integral, holosomatic,
bioenergetic, multidimensional, and multiexistential way. The main goal is to exchange experiences
and scientific results on conscientiological research seeking to expand the scientificity of the
internationalization of conscientiology.
Through a partnership between the Interassistantial Services for the Internationalization of
Conscientiology (ISIC) and the International Association of the Centre for Higher Studies of
Conscientiology (CEAEC), the IJC publishes original research articles, review articles, critique
papers, case studies and interviews. The partner institutions are independent non-political, private,
non-profit, civil associations focused on consciential evolution, maintained predominantly by
voluntary work.
Editorial Committee
Lygia Decker (editor-in-chief)
Antonio Pitaguari
Cristina Arakaki
Jeffrey Lloyd
Scientific Advisory Board:
Alexandre Zaslavsky
Anne-Catrin Vogt
Antonio Pitaguari
Beatriz Cea
Cristina Arakaki
Eduardo Vicenzi
Jeffrey Lloyd
Luciana Ribeiro
Lygia Decker
Oswaldo Vernet
English revision: Evelyn Malzani, Jaclyn Cowen, Jeffrey Lloyd, Liliana Alexandre, Lygia Decker,
Paula Souza and Sergio Fernandes
Text formatting: Lygia Decker
Cover: Leonardo Ribeiro
Contact
ijc.editorial@gmail.com
International Journal of Conscientiology (IJC)
Volume 2, No. 1, August 2022
INTERNATIONAL JOURNAL OF CONSCIENTIOLOGY
Vol 2, No 1 (2022)
1
Editorial - I International Weekend of Conscientiology: Universalism
Lygia Decker
2-8
Developing a Sense of Universalism: Reflections of
Conscientiology Volunteer
Beatriz Cea
an International
9-13
International Conscientiological Volunteering Assessment in the Context of the
Existential Program
Virginia Ruiz
14-19
Romania, Under the Magnifying Glass of the Consciential Paradigm
Adina Oprea
20-25
Universalism and Penta: Reflections on Practitioner Qualifications and
Enhancement of the Technique
Flávio Amado & Lygia Decker
26-31
Research with Instrumental Transcommunication and the Development of
Clairaudience
Mário Luna
32-36
Impartiality: a Prerequisite for Developing Universalism, Interassistance and Selfpacification
Daniela Aguirre, Felipe Junqueira, Maiquel Grando, Maria José Bento, Paulo Roberto
Franco & Regina Tschud
37-41
Case Study: Polyglotism and Mentalsoma Development
Marcelo Rouanet
42-46
Observations from The Science of Consciousness, Tucson 2022
Jeffrey Lloyd
47-52
Universalistic Sense (verbet No. 162, Encyclopaedia of Conscientiology)
Waldo Vieira
53-58
Universalistic Profile (verbet No. 5458, Encyclopaedia of Conscientiology)
Liliana Alexandre
International Journal of Conscientiology (IJC)
Volume 2, No. 1, August 2022
Editorial
I INTERNATIONAL WEEKEND OF CONSCIENTIOLOGY: UNIVERSALISM
The main objective of the International Journal of
Conscientiology (IJC) is to create, under the perspective
of the consciential paradigm, a mentalsomatic interface
to foster the exchange of experiences and scientific
results on conscientiological research, seeking to expand
the internationalization of conscientiology. Further
details, the scope of the journal, instructions for authors
and editorial guidelines can be found at
https://ijc.isicons.org.
This second volume (2022) is dedicated to publishing
contributions focused on Universalism, the main theme
of the first edition of the International Weekend of
Conscientiology, held online and onsite from 12 to 14
August 2022. The event organized by ISIC, with support
from CEAEC, for 3 days it gathers intermissivists and
researchers from all parts of the planet so they can have
and exchange experiences of leading-edge activities and
online courses entirely in English. A unique opportunity
to interact and debate with international conscientiological researchers and volunteers around the
world, deepen our self-knowledge, learn new techniques,
have new ideas and eureka moments.
In this edition, the IJC presents 8 papers and 2 translated verbets from the Encyclopaedia of Conscientiology,
providing contributions from 16 researchers.
In the first paper, Beatriz Cea shares some of her
valuable experiences as an international volunteer of
conscientiology. Her interesting self-research brings up
reflections for intraconsciential recycling towards the
understanding and development of a theoretical and
practical sense of universalism, based on real examples,
such as evolving from dogmatism to liberothosenity.
In the second paper, Virginia Ruiz proposes a set of
questions and answers as an assessment resource of
international volunteering, within the context of the
personal and group proexis, in an attempt to identify
evolutionary responsibilities of intermissivists from
different cultural holothosenes around the planet.
In the third paper, Adina Oprea characterises the
Romanian holothosene and describes some challenges
intermissivists face in integrating the neo-concepts of
conscientiology in Romania. She does this through
personal reflections and testimonials from people
involved in conscientiological research, courses and
translation of conscientiological books.
The fourth paper, written by Flávio Amado and Lygia
Decker, deals with reflections on Universalism and the
practice of penta (personal energetic task), from distinct
perspectives, including the measurement of the practitioner’s personal level of universalism.
In the fifth paper, Mário Luna discusses results from
experiments with Instrumental Transcommunication
(ITC), using audio recordings that appear to be a useful
input for the development of clairaudience within the
context of parapsychic communication.
The subsequent contribution, from Daniela Aguirre
and 5 co-authors, brings thoughts about the
interconnection between impartiality and universalism,
with institutional examples, and highlight the role of selfpacification in interassistantial contexts.
A case study from Marcelo Rouanet explores
polyglotism and development of the mentalsoma, by
sharing his experiences with learning foreign languages,
contacting different cultures, in the context of an ongoing
parapsychic self-research.
Next, Jeffrey Lloyd brings a brief chronology of
conscientiological involvement at prior “The Science of
Consciousness” (TSC) conferences, sponsored by The
Center for Consciousness Studies at the University of
Arizona, USA, and shares brief notes from the April 2022
edition, and some interesting personal observations.
The issue ends with translations of two verbets from the
Encyclopaedia of Conscientiology: Universalistic Sense,
written by Waldo Vieira; and Universalistic Profile,
written by Liliana Alexandre.
On behalf of the Editorial Committee, I hope you enjoy
and benefit greatly from this edition to advance your selfresearch and to interact with the authors.
We also would like to invite you to share your results
by submitting contributions to the next volumes of the
IJC and also to contribute as a volunteer with specific
expertise in one of many distinct tasks we carry on to
make the IJC a reality (peer review evaluation, revision,
formatting, technical support, etc).
Enjoy the reading!
Lygia Decker
Editor-in-chief
ijc.editorial@gmail.com
1
International Journal of Conscientiology (IJC)
Volume 2, No. 1, August 2022
DEVELOPING A SENSE OF UNIVERSALISM: REFLECTIONS OF AN
INTERNATIONAL CONSCIENTIOLOGY VOLUNTEER
BEATRIZ CEA
VOLUNTEER OF THE INTERNATIONAL INSTITUTE OF PROJECTIOLOGY AND CONSCIENTIOLOGY (IIPC).
contacto@didacticadeele.com
ABSTRACT: The present work is the result of the author’s experiences as an international volunteer of
conscientiology. With the objective of promoting interest and encouraging self-reflection about the sense
of universalism, the author brings personal cases and self-critical considerations. The paper focuses on
three aspects of antisectarianism considered as personal priority to reach a sense of universalism: to
overcome religious postures, in order to evolve from a pathological condition of dogmatism towards
liberothosenity; develop multidimensional self-awareness (MS), and consolidate consciential autonomy
to qualify one´s integration with interassistantial teams, working as a lucid minipiece in the
interassistantial maximechanism.
Keywords: Universalism, Antisectarianism, Groupality, Consciential Autonomy, Interassistance,
Parapoliticology.
INTRODUCTION
when faced with the actual challenges of everyday
interconsciential relationships.
“The theory of universalism is exceptionally easy; the
practice of universalism is, evidently, far harder”. Jeffrey
Lloyd
In this context, the following question arises: how can
both our understanding of reality and our actions be more
universalistic? This article is intended to promote interest
and encourage self-reflection on personal postures and
actions that reflect a sense of universalism.
When we think of universalism, what first comes to
mind to the volunteer of conscientiology is possibly
polyglotism, international activities and connections with
intermissivists in other countries. Multicultural
experiences certainly contribute to expanding our
holothosenic boundaries and broadening our personal
weltanschauung; when in contact with different customs,
habits, and ways of living which reflect a variety of values
and attitudes, we do notice our own.
Behaviours that we took for granted, because they were
so normal to us, might not be the same in other regions of
the world, and this perception puts everything in
perspective. One begins to observe and differentiate what
is common ground, what is part of the inner consciential
condition that all consciousnesses share.
However, while a sense of internationalization and
citizenship of the world constitutes a step forward in the
development of a sense of universalism, our planet is just
a tiny part of the universe. On the other hand, the ideas of
pacific coexistence, cooperation, and the exercise of the
admiration-disagreement binomial, which are inherent to
the concept of universalism, can be adopted just as
a romantic ideal which does not pass the test of reality
The methodology used for this article was
conscientiological self-research. Its author shares
reflections for intraconsciential recycling towards the
understanding and development of a theoretical and
practical sense of universalism, based on personal
experiences as an international volunteer.
The article is structured comprising five main sections:
I. Conceptual basis; II. Overcoming religious postures:
from dogmatism to liberothosenity; III. Developing
multidimensional self-awareness (MS); IV. Developing
consciential autonomy as a lucid minipiece of interassistantial teams; and V. Final considerations.
I.
Conceptual basis
International Conscientiology Volunteer
Asaoka defines the concept of conscientiology
volunteer as “...a natural person performing an unpaid
work or activity with consciential bond, in
a conscientiocentric institution (CI) committed to
cosmoethical and assistantial evolution of all
consciousnesses” (Asaoka, 2010).
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Volunteers who reside outside Brazil, no matter their
nationality, and foreigners residing in Brazil can be
considered international volunteers.1 For the purpose of
this paper, the concept includes not only those volunteers
who are directly involved in projects that contribute to the
internationalization of conscientiology, by expanding the
actions of conscientiological institutions (CIs) to regions
beyond Brazil, but also in other activities in general.
Naturally, it is very common for a volunteer with an
international profile to collaborate in translations, or other
clarification activities involving other languages.
lose their raison d'être, regardless of one’s cultural
background, native language, or the intraphysical society
in which one lives (Vieira, 2016, p. 375).
The development of a universalistic sense is a complex
subject, involving recycling of many aspects of
intraconscientiality. In the book Conscientiogram
(Vieira, 2018, p. 51), the consciential attribute
universality comprises ten evaluation sheets, with the
following titles and descriptions:
01. Maxifraternity (Deliberate Altruism)
02. Statelessness (Consciousness and Citizenship)
This author, an Uruguayan living in Brazil, meets the
above criteria. Learning the Portuguese language was
essential to actively engage in administrative work in the
International Institute of Projectiology and Conscientiology (IIPC), as well as teaching, writing, and
becoming a researcher within the consciential paradigm.
In addition, the author participated in initiatives related to
the internationalization of conscientiology:
1.
2.
03. Maxiuniversality
sectarianism)
Sense of Universalism
The notion of universalistic sense is defined by Dr.
Waldo Vieira as “...the inner consciential condition of
conciliation and pure conformity with all beings and
things in the universe; the state of consciousness already
identified with the universal community, total and
irreversible awakening to pure universalism” (Vieira,
2016, p. 374).
Vieira argues that due to the constraints of
intraphysicality, a great fixation in the material dimension
occurs with the act of resoma into a human body,
implying a restriction of the attribute of omniperception.
Therefore, overcoming the influence of one’s cultural
background and conditioning represents a great challenge
demanding constant effort on the part of a conscin. The
goal is to reach pure altruism with no constraints,
gradually expanding one´s personal little world,
overcoming egotism.
Upon arriving at this zenith of greater understanding,
all segregations, labels, and specific demands of the ego
and
Anti-
04. Authenticity (Conscin and Demagogies)
05. Omnicooperativity (Vanguard Collaboration)
06. Phytoconvivality (Conscin and Flora)
07. Zooconvivality (Conscin and Fauna)
08. Inseparability (Conscin and Interdependences)
09. Holosomaticity (Conscin and Instruments)
Co-coordinator of the Montevideo Self-research
Educational Centre of the IIPC, from 20042014, organizing courses and other activities in
Spanish, in Uruguay.
Co-coordinator of the International Advisory of
the IIPC from 2020-2022.
(Conscin
10. Holokarmality (Integral Karma)
This paper focuses on the author's experiences and
reflections that led to a deeper understanding of the
posture of antisectarianism. Overcoming sectarian
inclinations, in which the interest of a group is favoured
to the detriment of others by imposing dogmatic ideas, is
a step forward towards developing universalism,
pursuing the common interest of all consciousnesses. In
this process, it is important to identify the priority recins
needed in order to avoid the repetition of one´s anticosmoethic tendencies from the past.
II. Overcoming religious postures: from dogmatism
to liberothosenity
In the year 2006, this author was living in Montevideo,
Uruguay, her hometown, and acted as a volunteer and
instructor of the IIPC, organizing institutional activities
and courses to disseminate conscientiology in that
country. One day, when talking to a work colleague who
wanted to know more about these activities, the author
was trying to explain why she was a volunteer and what
responsibilities were involved, and the person concluded:
“...so you are like missionaries…”
1
Following the criteria adopted by research Lygia Decker for the definition of international verbetographers of the
Encyclopedia of Conscientiology (see Decker, 2019).
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This comment had a profound impact on the author,
who was at the time trying hard to establish that religion
and mysticism had been left behind, as she had become
a researcher of the science that studies consciousness. It
became clear that her psychophere still showed
a holothosene of self-sacrifice and victimization,
remnants of the past and retrolives linked to the Catholic
Church.
The saviour syndrome or messiah complex is
a delusional state of mind in which a person feels the need
to sacrifice their own well-being in order to save or rescue
others. The position of superiority that the saviour adopts
is based on the conviction of being in possession of an
absolute truth that needs to be imposed on others.
International volunteers are especially prone to
developing this mentality when in self-mimicry due to
a religious past. The attitude of “saving” intermissivists
who were born in other countries needs to be replaced by
a healthy sense of responsibility as representatives of our
extraphysical provenance in this intraphysical dimension.
Hypothetically, we can trace the seriexological
background of our today’s affinity with multiculturalism
back to ancient times, as merchants, diplomats, pilgrims,
and clergymen who travelled and learned foreign
languages. With imperialism and colonialism, religious
priests were actively involved in proselytism, catechizing
the local populations in order to convert people.
In 2019, this author travelled to Córdoba, in Argentina,
and visited some historical buildings. The city has many
monuments preserved from Spanish colonial rule time,
such as the Jesuit Block and Estancias of Córdoba, a
group of buildings dating from the 16th century. The
Jesuits, a religious order of the Catholic Church, arrived
in 1599 and started their project which involved not only
religion but also economy, administration, and education.
The visit had strong repercussions on this author,
especially in the library of the Historical Museum of the
National University of Córdoba, where she experienced
the phenomenon of déjà-vu. Examining the wellpreserved copies of the works collection, in an
environment that recreated everyday life, with objects
and artifacts used by the monks, brought the perception
of a holothosene that can be described as access to
knowledge as a source of joy and intellectual satisfaction,
but also, power and elitism.
One of the most outstanding books in the library was
a polyglot bible edition, written in seven languages
(Hebrew, Samaritan, Chaldean or Aramaic, Greek,
Syriac, Latin, and Arabic) printed in Paris between 1629
and 1645. The different translations are presented in
columns next to each other in the text, which probably
constituted a very useful reference for translation and
language study purposes in those days.
The impression that this caused on the author may be
considered a retrocognition, not with the mental
visualization of scenes or any specific memories, though,
as it was more of an holothosene affinity and familiarity
with the frame of mind beneath the particular scenarios
being evoked through the atmosphere of the place.
The introspection tendencies, intellectual abilities, and
interest in languages of the author were probably
developed throughout several lives of monastic life,
which included intellectual work, in secluded isolation,
but also interaction with the locals by evangelization,
involving teaching in the form of indoctrination, and
leadership of the neophytes, as all aspects of community
life were influenced by the church.
For this author, the exercise of parapedagogy has been
an invaluable tool in the process of superation of the
tendency to repeat the past. During the many
conscientiology courses and talks throughout 20 years of
volunteering, a content upgrade-approach upgrade
crescendo could be observed. A content upgrade refers to
the superficial act of changing only the content of the
teachings, or, more colloquially, “replacing the Bible for
the Projectiology treatise”, but without modifying the
methodology. An approach upgrade means the theorice
of claritask, with a practical application of antidogmatism and the principle of disbelief.
The self-research process to overcome dogmatic
postures and mental rigidity is an ongoing effort along
and up the learning spiral that continues to the present day
for this author. The historian and philosopher Plutarch´s
statement: “The mind is not a vessel to be filled, but a fire
to be ignited” is a reminder of the nature of consciential
reeducation (Plutarch, 46-119 CE).
The real job of a retrocognitive agent is that of
facilitating or helping people to think by themselves,
instead of feeding them ready-made ideas. Liberothosenity implies being self-critical and exercising
freethinking without submission or control.
III. Developing multidimensional self-awareness
(MS)
Another benefit of conscientiological teaching is that it
helps the practitioner to develop parapsychism, namely
due to energetic coupling with extraphysical helpers in
the parapedagogical fields installed during classes. The
proximity with the extraphysical team can be perceived
before, during, and after the course, as the instructor
functions as a consciential epicenter, donating energies
that are used in the formation of the group, as well as in
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the assistance of concins and consciexes in connection
with that educational endeavour.
When the instructor combines volunteering and
teaching with the practice of penta (personal energetic
task), the connection with the extraphysical dimension
strengthens, providing more opportunities to develop
multidimensional self-awareness (MS), which constitutes
the basis to achieve a sense of parafiliation, when the
conscin no longer identifies with any nationality, social
status, or any other form of material labels, but rather as
an extraphysical consciousness.
The author had an interesting experience on occasion
of IIPC´s Integrated Course of Projectiology (CIP) held
in the premises of the Instituto Cultural Anglo-Uruguayo,
in Montevideo, in 2005, in which for the first time she
had the role of instructor one, or coordinator of the
teaching team. The perception occurred the night before
the first day of class:
I felt an energetic field being installed, and a strong
presence of consciexes. I could not see them, but through
a different kind of perception that is hard to explain,
I knew there were at least three consciousnesses, maybe
more, standing at the foot of the bed. The pattern was of
a strong sense of responsibility, dignity, and leadership.
The idea of indigenous peoples and shamans came to
mind. Through mental dialogue, I understood that I had
to exteriorize energies that would be used for assistance
related to the course. I did so for several minutes.
Afterwards, a sense of gratitude installed, and I went back
to sleep, as I needed to rest well to prepare for the tasks
of the following day.
Although this resembles penta practice, the author was
not a penta practitioner yet. Nevertheless, the next day
when the course started, more people than expected came
to enrol for the course (participants usually register in
advance), so the group ended up with ten students. Had
the energies of the epicenter of the activity exteriorized
the night before helped some people make up their
minds? Deintrusion of indecisive participants can be
promoted in many different ways, usually out of the body
through projections, but also when there is
a misalignment of the vehicles of manifestation of the
consciousness during the normal waking state.
Through the phenomenon of parapsychic extrapolation,
the conscin can experience a glimpse of the feeling of
integration with the flow of the cosmos. The following
experience happened to this author in November 2013,
during the CIP course:
As I arrived at the hotel for the last class of the CIP,
organized by the IIPC Montevideo, an employee of the
hotel informed me that the conference room in which we
usually held the classes was not available on that day,
and that we had been moved to a different room. This
meeting room was located on the top floor of the building,
and had a beautiful view of the city. At that moment, I took
that incident as counterflow, but tried my best not to feel
upset about the unexpected last minute change, focusing
on the class, as there was no other option. The class was
about Homo sapiens serenissimus; the serenissimus
Australino was evoked, among other known serenissimi.
In the last 30 minutes, during the energy exercises, I was
supporting the other instructor conducting the practice.
In a few minutes, the field changed; I felt a wave of energy
entering the room and circulating from one side to the
other. The energy was subtle, but at the same time
powerful, bringing mental silence in a very distinctive
way. All my thoughts disappeared and all my attention
was focused on this new pattern of energy and the wellbeing and calmness that was installed in the environment.
After the class finished, as we were leaving the room, we
looked out the window. The view of Montevideo from
above gained a new meaning, and feeling. An
indescriptible sense of fraternity was irradiating to the
whole city. At that moment I realized that the change of
rooms was most likely sponsored by the team of
extraphysical helpers.
The interassistantial orthothosenity of the teams of
extraphysical helpers (teamexes) impact deeply in our
intraconscientiality, providing a homeostatic reference
that can work as a compass, guiding us towards the next
level of the scale of evolution of consciousness. The
development of the parapsychic competences needed to
perceive and discriminate these orthoenergies requires
disciplined training, with energy mobilization exercises
and the production of lucid projections.
IV. Developing consciential autonomy as a lucid
minipiece of interassistantial teams
Being a volunteer of conscientiology implies becoming
part of an interassistantial team of consciousnesses
engaged in the group maxiproexis of materializing the
science of the consciousness in the intraphysical
dimension. With this, anyone interested can access
trustworthy information on evolution without the need to
wait for desoma. This facilitates our consciential selfrelay.
Intermissivists, while similar in their existential
purpose, are very different from each other in terms of
holobiographical background. The diversity of
professions, education, political views, cultural identities,
socio-economic status, and many singularities in other
areas of life, represents both an opportunity and
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a challenge for the implementation of the sense of
universalism.
respected and valued as an asset, capable of elevating the
level of cosmovision of the community.
According to Vieira, the communex Pandeiro was
established between 1968 and 1985, to work as a postintermissive course activity, which consisted in large
meetings of consciexes in preparation for the maxiproexis
of implementing conscientiology.
In order to contribute with a convergent pluralistic
democratic atmosphere in the group, the volunteer needs
to develop abilities regarding two aspects that go
together:
The essential work of Pandeiro was conciliating the
interests of groups, due to the evolutionary process.
Otherwise, people would not show up for work
intraphysically. It existed to alleviate intergroup
constrictions, to raise the level of everyone, and to make
the common denominator evolutionary, cosmoethical,
priority discernment. I participated in all the more serious
parameetings, in which the development tasks related to
the reurbex and conscientiological maxiproexis were
discussed. Sometimes there was interlocution with
serenissimi and/or evolutiologists, with the objective of
dealing with the intraconscientiality of those present.
(Vieira in Teles, 2018, p. 134)
With this in mind, it is only natural for volunteers to
have diverse points of view, usually with strong opinions,
and natural leadership tendencies. This scenario creates
the perfect labcon (consciential laboratory) for selfresearch on antisectarianism.
Parapoliticology is a field that contributes to
understanding the cosmoethical bases for the exercise of
groupality in conscientiological volunteering, defined in
The English-Portuguese Glossary of Essential
Conscientiology Terms as:
“Speciality of conscientiology applied to the studies of
the multidimensional connections envisaging the
administration of evolutionary groups by an epicon
focused on integrating the many consciential minipieces
in such a way they can perform their individual and group
proxies. It is a scientific subfield of parasociology.”
(Wojslaw et al, 2020, p. 116).
Volunteering in this context involves not only
international connections, but also interdimensional,
interplanetary and intergalactic interactions. Advanced
communexes and extraterrestrial beings in other planets
possess the technology and theorice for more
cosmoethical and homeostatic forms of social
organization, which serve as a model, or interplanetary
measurement.
The productive intercooperation of the members of the
International
Cosmoethical
Conscientiological
Community (ICCC) calls for the theorice of convergent
pluralism, the philosophy of recognition and affirmation
of diversity within the group, brought together by
a common goal, in which individual singularities can be
1.
Consciential autonomy: energetic selfsufficiency; sustaining of personal holothosene;
self-determination; criticism and discernment;
free-thinking skills; refusal to accept the
imposition of ideas without questioning.
2.
Intercomprehension: respect for the right of
other consciousnesses to have their own
opinions; admiration-disagreement binomial;
refusal to impose ideas on others.
All interassistantial activities, from volunteering and
teaching to writing and the practice of penta, are group
endeavours carried out by multidimensional work teams.
As researcher Marcelo da Luz points out, “Penta is an
exercise of fraternal assistance in which the paradox of
the affirmation of self-sufficiency in interdependence
occurs” (Da Luz, 2017, p. 100).
Being self-sufficient in interdependence as a lucid
minipiece means cosmoethic citizenship as a responsible
member of a team, neither compromising personal values
nor submitting to team decisions without reflection.
The variety of opinions and points of view brings new
possibilities for accessing and generating new ideas,
which emerge from healthy debate. The agitation of the
confrontation of arguments instigates curious minds and
activates
mentalsomas,
stimulating
intellectual
production and expanding discernment. This is possible
when three conditions are present in a team:
1. Common interest. A lucid minipiece seeks
what is best for everyone, instead of pursuing
sectarian gains.
2.
Openness. A lucid minipiece is open-minded
and receptive to new ideas, instead of
neophobic.
3.
Cooperation. A lucid minipiece collaborates
with peers building innovative outcomes that
will benefit everyone, instead of engaging in
competition.
It is, nevertheless, easier to remain in the comfort zone
of homothosenity, that is, when all members of the group
think the same way. Dealing with different opinions
requires emotional and holosomatic maturity.
The author wrote the verbet Debatofobia
(Debatophobia; Cea, 2020a) in which she lists 24 somatic
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manifestations, 18 variables, 10 incoherent postures, and
6 prophylactic therapeutic approaches related to the topic.
Writing and publishing scientific papers is a very
effective technique for this author in the recycling
process; by giving form to a text, it is possible to organize
ideas, de-dramatize complex inner conflicts, develop
mentalsomatic parapsychism, and practice interassistance, both during the writing process and after
publication, when sharing the findings and conclusions.
The author has the habit of reflecting and taking notes
of situations that happen in volunteering, and this practice
has helped identify certain personal postures and
behaviours, which evidence the level of maturity in the
process of becoming a more lucid minipiece in the
interassistantial maximechanism. The following
observations were recorded in March 2022, as a result of
interactions with peers in volunteering activities:
Many volunteers are using the term “negationist” in
order to disqualify people who question the mainstream
COVID-19 emergency measures and policies.
Conscientiology is a non-partisan organization, neutral
in terms of political parties, as they are sectarian,
therefore antiuniversalistic. By using a politically-biased
term as “negationist”, not only is the person aligning
with a specific ideology, but also basing their position on
logical fallacies: ad hominem fallacy, criticizing a person
instead of an argument, and a straw man fallacy,
attacking a more extreme version of the counter
argument, which is a different subject rather than the
topic being discussed. This kind of thinking creates a false
dichotomy between the extreme postures of denying /
accepting everything. It goes against the principle of
disbelief.
This discrepancy with other members of the group can
lead to a personal posture of deficitary omission, without
expressing a personal opinion in order to avoid conflict,
meaning self-censorship and self-repression in order to
adapt and conform to the expectations of the team. The
author opted for stating her views, as this might either
contribute to the team, if these ideas are proven to be
beneficial, or change her mind if during the discussion
comes to the realization that the team knows better.
However, the ideas expressed above represent the
understanding reached by the author today (base-year
2022), convinced of the relevance of freeing oneself from
materialistic intraphysical sectarian ideologies which
defend political ideas with religious fervour.
Such an experience of divergence of opinion within the
team has been the perfect labcon for the exercise of
autonomy and plurality as democratic principles, both
important in the development of universalism.
In the verbet Neoposicionamento Político (Political
Neopositioning, Cea, 2020b), the author states the
importance of the posture of hovering above or zooming
out, distancing yourself cosmoethically from a present
conjuncture in order to develop cosmovision that can help
overcome interprisions, and engage in polykarmatic
universalistic tasks according to the principles of parapoliticology and paralawlogy.
V. Final considerations
Universalism in practice is a remarkable evolutionary
achievement that requires constant and persistent
recinological efforts throughout the seriexis. Being
a complex and advanced construct, it involves many
aspects and variables. The present work, based on the
author’s self-research and experiences as an international
volunteer of conscientiology, examined the need to
develop an antisectarian approach as a step forward
towards universalism.
The paper discussed the hypothesis of how occasional
dogmatic attitudes still present today in international
volunteers may have been shaped by retrolives of
colonialism and imperialism, among others. Overcoming
religious postures, such as the saviour syndrome, or the
tendency to impose ideas (indoctrination) requires
qualification with liberothosenity as an evolutionary goal.
Case-studies and examples of the author’s labcon have
been presented to exemplify how the situations in
teaching and volunteering activities evidence and defy the
antievolutionary attitudes still manifested by the
researcher.
Accounts of parapsychic extrapolations have also been
included, showing the investment of extraphysical
helpers in mentoring the conscin by sponsoring access to
a direct experience of a more evolved thosenity. The
parapsychic experiences promoted by the exercise of
parapedagogy, the practice of penta, and the habit of
writing help develop multidimensional self-awareness
(MS).
Finally, the parapolitical aspects of volunteering have
been argued, establishing the need for consciential
autonomy of the lucid minipiece and the philosophy of
convergent pluralism as a democratic principle enabling
the interassistantial team to reach its full claritaskal
potential.
REFERENCES
Asaoka,
A.
K.
(2010).
Voluntariado
da
Conscienciologia: um Caso de Autossuperação.
Conscientia 14(1): 130-139.
7
B. Cea / International Journal of Conscientiology 2 (1) (2022)
Cea, B. (2020 a,b). Debatofobia and Neoposicionamento
Político. In: Vieira, W. (Org.). Enciclopédia da
Conscienciologia; verbets N. 5,100 and 5,355.
International Association Editares, Foz do Iguaçu,
Brazil. <http://encyclossapiens.space/buscaverbete>.
Da Luz, M. (2017). Where does religion end?; 1st E-book
Edition. International Association Editares, Foz do
Iguaçu, Brazil, p. 100.
Decker,
L.
(2019).
Perfil
Demogeográfico
e
Conscienciológico
dos
Verbetógrafos
Internacionais da Enciclopédia da Conscienciologia.
Neologus, ENCYCLOSSAPIENS, 2(2): 139-153.
Teles, M. (2018).
Zephyrus - The Intermissive
Paraidentity of Waldo Vieira. International
Association Editares, Foz do Iguaçu, Brazil, p. 134.
Vieira, W. (2018) Conscientiogram: A Technical
Evaluation of the Integral Consciousness.
International Association Editares, Foz do Iguaçu,
PR, Brazil, p. 56.
Vieira, W. (2016). Projectiology, A Panorama of
Experiences of the Consciousness outside the Human
Body; International Association Editares, Foz do
Iguaçu, Brazil, p. 374-375.
Wojslaw, E., Cowen, J., Lloyd, J. & Alexandre, L.;
(2018); The English-Portuguese Glossary of Essential
Conscientiology Terms; (1st Edition). International
Association Editares; Foz do Iguaçu, Brazil; p. 116.
María Beatriz Cea Navarro, born in Uruguay, is graduated in International Relations, teacher of English as
a Foreign Language, holds a Master’s in Training of Teachers of Spanish as a Foreign Language. She is a
conscientiology volunteer and instructor since 2002, penta practitioner since 2014 and verbetographer of
the Encyclopaedia of Conscientiology.
8
International Journal of Conscientiology (IJC)
Volume 2, No. 1, August 2022
INTERNATIONAL CONSCIENTIOLOGICAL VOLUNTEERING ASSESSMENT IN
THE CONTEXT OF THE EXISTENTIAL PROGRAM
VIRGINIA RUIZ
VOLUNTEER OF THE INTERASSISTANTIAL SERVICES FOR THE INTERNATIONALIZATION OF CONSCIENTIOLOGY (ISIC)
virginiaruizdemartin@gmail.com
ABSTRACT: In this article, the author characterizes international conscientiological volunteering,
helping intermissivists to understand the international context of the consciential paradigm and their
possible role in it. The method used was based on a questionnaire of 11 questions proposed by Dr Vieira
in 2013. The suggested answers show that international volunteering can be carried out by any interested
individual in becoming a volunteer of conscientiology who identifies evolutionary responsibilities with
intermissivists from different cultural holothosenes around the planet. It also allows promoting the
internationalization of conscientiology, expanding the level of polyglotism and universalism and
achieving complexis in the context of the group proexis.
Keywords: Intermissivists, Universalism, Maxiproexis, Evolutionary group, Interconnection.
INTRODUCTION
to have been a participant in the pre-resomatic
intermissive course. So conscientiological volunteering is
a good strategy to develop the self-proexis and group
proexis for intermissivists.
Proexis. A proexis is an existential program or
evolutionary life project that the person plans in the
intermissive course before the resoma. So, during the
intermissive period, in the extraphysical dimension, there
is an opportunity for some consciousnesses to access the
intermissive course in order to accelerate one’s selfevolution and the evolution of others (Vieira, 2013).
Planet. After the intermissive course (CI), the group
disperses and consciousnesses resomate around the
world. Even though it is considered to be a fact that most
of conscientiological volunteers resomated in Brazil,
there are also other intermissivists around planet Earth.
For example, volunteers acting in ICs who are from
Spain, Australia, Portugal, Germany, New Zealand,
Romania, Austria or USA.
Access. Resomating somewhere other than the majority
of the evolutionary group, who in this epoch resomated
in Brazil, is a challenge for intermissivists who often find
it difficult to access conscientiology, due to the language
barrier. Therefore, the hypothesis of the author is that
there is a significant number of intermissivists who have
not yet accessed conscientiology or will access it in the
future.
Volunteer. According to Vieira (2018b), the strongtrait characteristic of conscientiological volunteering is
Motivation. The author expects this article to contribute to understanding the meaning of international
conscientiological volunteering in order to help the
identification of self-responsibilities in the global
context.
Purpose. The objective of this paper is to characterize
international conscientiological volunteering, helping
intermissivists to understand the international context of
the consciential paradigm and their possible role in it.
Methodology. The methodology chosen is use of 11
scientific questions based on chapter 638 of the 700
Conscientiology Experiments, “Test of 11 questions
about existential inversion”1, proposed by Dr. Waldo
Vieira (Vieira, 2013), adapted to the specific subject. The
article comprises of two main sections: assessment and
conclusions.
ASSESSMENT
Questionnaire. Vieira proposed a set of interrogations
to assess a consciousness’ level of invexibility. Here we
have applied the same technique adapting to the topic of
international conscientiological volunteering.
1
The technique of existential inversion (invexis) is the planning of human life since youth, with a focus on intimate
evolution through interassistantial practices.
9
V. Ruiz / International Journal of Conscientiology 2 (1) (2022)
Answers. The answers intend to respond to 11
questions such as who, how, when, where, why, what for
and how much, and they refer to issues such as agent,
existence, place/space, time, comparison, cause-effect,
resources, mode, objective, purpose and quantity.
Questions. An objective answer was provided for each
question, and in some cases, it was necessary to add some
details in order to clarify or expand the main idea. Here
are 11 scientific questions, in logical order, adapted to the
referred topic:
01. Agent. Who takes
scientiological volunteering?
on
international
con-
Answer: An international conscientiological volunteer,
based on collaboration with peers who constitute the
intraphysical team, and who, in general, are
representatives of a conscientiology specialty.
Identity. Can be developed within any specialty,
therefore, each volunteer in accordance with their
evolutionary needs and personal holobiography will
develop a proexological line or specialty in the
international context.
02. Existence.
What
generates
conscientiological volunteering?
international
Answer: International conscientiological volunteering
is the assistantial activity carried out by a proexist in the
international sphere together with other evolutionary
colleagues in a conscientiocentric institution (IC) or other
structures, with the goal of expanding conscientiological
science around the world for the cosmoethical evolution
of all consciousnesses.
Lato sensu. In a broad sense, international volunteering
is that carried out by an proexist active in the
internationalization of Conscientiology, being able to
contribute from their native location to this type of
activity either by carrying out international tours, staying
temporarily abroad or moving to other country (Ruiz,
2021).
Stricto sensu. In the strict sense, international
volunteering is the international proexological migratory
movement carried out by a proexist who changes country
to engage in interassistantial activities in conjunction
with an evolutionary group, linked to some institution or
conscientiological specialty (Colpo, 2018; Ruiz, 2019).
Constitution. International volunteering is born from
the consciential bond with some conscientiological
2
For
more
information
on
conscientiocentric
institution (CI), after the signature of a volunteer contract
between the individual and the referred institution.
Institutions. In the science of conscientiology, there
are 25 different CIs2 that are specialized in one particular
field or subfield of conscientiological knowledge
(reference date: 2022). New volunteers need to verify in
which area they have greater affinity.
Others. There are organizations in addition to CIs,
such as a Pre-Conscientiocentric Institution (Pre-CI) or
a research group (Invisible Colleges of Conscientiology),
amongst others.
International. The conscientiological institution
focused solely on international work is the
Interassistantial Services for the Internationalization of
Conscientiology (ISIC), a pre-CI dedicated to supporting
and offering services to intermissivists and CIs for the
internationalization of the science of conscientiology
(Ruiz et al, 2021).
Activities. Amongst other achievements, this type of
international volunteering generates, the translation of
conscientiological works, gescons (books, scientific
journals, verbets or articles), courses, events,
simultaneous interpretation activities and other contents
or materials from Portuguese (conscientiology mother
language) to other languages.
03. Place/Space.
Where
is
international
conscientiological volunteering carried out and
developed?
Answer: Volunteers can work in the premises of
a conscientiocentric institution (CI), near their place of
residence, or virtually, from home through an internet
connection. For example, Invisible Colleges of
Conscientiology usually work remotely.
Locations. Volunteers living abroad can organize
themselves to create new CIs or connect remotely or with
already established CI headquarters. These are examples
of international volunteer sites: ASSIPI and TEATICON
(Portugal),
CONSECUTIVUS
(Europe),
ISIC
(worldwide) and REAPRENDENTIA (Europe and
USA), among others (Vogt & Vicenzi, 2021).
Embassies.3 ISIC is proposing the creation of a new
structure called a consciousness hub that is a physical or
virtual environment to connect conscientiology
volunteers, institutions and researchers, who are located
institutions,
visit
https://www.isicons.org/home/about-the-
iccc/conscientiocentric-institutions-and-resources/all-conscientiocentric-institutions/.
3
Idea presented by Jeffrey Lloyd to UNICIN Protocol in July 2017, and during an international meeting with a
UNICIN Committee in November, 2019.
10
V. Ruiz / International Journal of Conscientiology 2 (1) (2022)
in a city, or various cities, within a geographic region. A
hub will act like an incubator for conscientiology.
04. Time. When does international conscientiological
volunteering occur?
Answer: After starting international volunteering, it
occurs at all times because the proexist becomes
a multidimensional representative or retrocognitive
agent4 for their intermissive colleagues. In an explicit
sense, it occurs during time actively dedicated to
volunteer projects of an international nature, developed
individually or in groups.
05. Comparison.
What
does
international
conscientiological volunteering compare to?
Answer: International conscientiological volunteering
can be compared intraphysically with experiences of
multicultural exchange that provide opportunities for
consciential openness, the expansion of evolutionary neoideas and the practice of universalism.
Analogy. From the multidimensional point of view, it
can be compared to experiences of visits to other
extraphysical communities or communexes, different
from the paraprovenance.
06. Cause-effect.
Why
is
international
conscientiological volunteering carried out and
developed?
Answer: Because the proexist has the opportunity to
materialize what was planned during the pre-resomatic
intermissive course with the proexis group or
evolutionary groupkarma.
Universalism. According to Vieira (2018b),
coexistence in active conscientiological volunteering
provides a unique laboratory for the development of a
universalistic sense and in the international area,
assuming the contribution with universalist and
polykarmic bases is considered a prime example of a
universalistic sense.
07. Resources. With what elements can international
conscientiological volunteering be carried out?
Answer: The main element of international
volunteering is polyglot communication (especially
English and Spanish, but also German, Romanian and
French) that allows interacting with other intermissivists
around the world, forming teamins and teamexes related
to this group mega-entrepreneurship.
Cognopolis. A visit to Cognopolis in Foz do Iguaçu
offers a series of resources that act as anchors for the
development of this type of international volunteering,
such as: Holotheca, Holocycle, Tertuliarium,
conscientiological laboratories and courses, and
parapsychic dynamics.
Learning. Talks in the Tertuliarium are currently
conducted online allowing connection from anywhere in
the world, although it is typically only in the Portuguese
language (base year: 2022). So, this is also a good
opportunity to learn another language, in this case
Portuguese, for non-native speakers. Not knowing
a language should not be an excuse for not doing
a proexis.
Source. Accessing conscientiological knowledge in
different languages is very important to develop selfautonomy so the consciousness does not restrict
themselves to one language and can access material from
the original source. Portuguese can be considered the
mother tongue of the science of conscientiological.
Techniques. The evolutionary techniques of invexis
and recexis, as life techniques, and the personal energy
task (penta), developed by Vieira (2013), are highlighted
as very useful tools for the volunteer to be
holosomatically sustained abroad.
08. Mode. How is international conscientiological
volunteering carried out?
Answer: With the application and development of
consciential mega-attributes in favor of others, especially
polyglotism, multicultural openness and respect,
xenophilia, energetic sustainability, neophilia, lucid
projection, translation skills and the need of recycling
postures in order to broaden experiences of universalism.
Adaptability. International volunteering demands
adapting to different cultural holothosenes and
developing a level of paradiplomacy in order to interact
cosmoethically with volunteers who participated in the
same intermissive course, as they may have different
cultural values, costumes or habits. Culture cannot be
undervalued in the international context.
Intercomprehension. A good level of empathy
between volunteers from different parts of the world,
understanding ourselves, others and diverse cultures,
making concessions when necessary, respecting different
points of view and applying the admiration-discordance
4The retrocognitor agent is the educator conscin capable of activating the process of holomnemonic engrams recovery from
students coming from intermissive courses through sharing of libertarian verpons, incentivizing cosmoethical self and
heterocriticism and, mainly, by the energetic presence of theorice examples. Another type of retrocognitor agent is called innate
retrocognitor agent, represented by the existential inverter (Vieira, 2018a).
11
V. Ruiz / International Journal of Conscientiology 2 (1) (2022)
binomial is one of the conditions to successfully develop
the maxiproexis in the international context.
Groupkarma. A volunteer works in the evolutionary
group with other volunteers to achieve challenging
projects which are not possible to develop alone.
International volunteering demands interconnection with
groups from different geographical regions. As the
African proverb goes: “Alone, we go fast. Together, we
go further”.
Deintrusion. Challenging group work requires being
open-minded and having a universalistic approach as a
strategy to produce deintrusion in international
volunteering. International volunteering probably
requires different actions or work methods than local
volunteering.
Coadjuvant. The volunteer who carries out assistantial
work receives the support of function specific helpers or
an extraphysical team. This connection will accelerate the
recovery of lucidity, the association of ideas and the
ability to disassemble or reduce the intruding pressure of
the work (Vogt & Vicenzi, 2021).
Qualification. Personal qualification is required to act
in the internationalization of conscientiology, especially
intraconsciential recycling, preparing the volunteer to
help consciousnesses from diverse geographic and
parageographic provenances (Consciência, 2021).
Examplarism. Each international volunteer has the
opportunity to be an example for other intermissivists
regarding engagement in their international proexis.
Probably the best way to clarify others in the international
volunteering is by being a personal example.
Entrepreneurship. As a result of the above, activities
are carried out, such as the launch of the International
Journal
of
Conscientiology,
translation
of
conscientiological books in different languages (English,
Spanish, Romanian, German), international volunteering
in other countries, international events, international
teaching, international journeys and proexogenic
nomadism.
09. Objective. What is the objective of international
consciential volunteering?
Answer: To give the opportunity to access
conscientiology to intermissivists or pre-intermissivists
around the world, especially non-Portuguese speakers,
interested in the consciential paradigm, promoting the
internationalization of conscientiology, in the same flow
of the extraphysical reurbanization (reurbex).
Definition. According to Lloyd (2018), the
internationalization of conscientiology is “the set of
actions aimed to the communication, explanation,
dissemination, propagation, elucidation, clarification and
expansion, worldwide, of the specialties, techniques and
interassistantial paratechniques, of the Science of
Sciences, with the aim of bringing together the egresses
of Intermissive Courses (ICs) pre-resomatics and other
conscins predisposed to claritask (Lloyd,
2018,
p. 13,285).
10. End. Why carry out
scientiological volunteering?
international
con-
Answer: The goal is the same as other type of
conscientiological volunteering, so that it serves to
achieve existential completism (complexis) for the
proexist, involving self and heteroassistance to other
consciousnesses
(groupkarmic
recomposition),
expansion of the level of universalism and the recycling
of anachronistic positions, allowing attainment of a new
evolutionary level within the evolutionary scale of
consciousnesses.
11. Amount. How much effort should be invested in
international conscientiological volunteering?
Answer: The maximum that the person can without
neglecting other areas of life in a continuous,
uninterrupted and cosmoethical way. This means that the
proexist needs to have a good physical, energetic,
financial, and affective structure to be able to volunteer
without being affected by the deintrusion work that is
required in the international arena.
Test. After reading these questions, do you identify
intermissive responsibilities in this type of volunteering?
What is the quality of your contributions in your
international volunteering?
CONCLUSIONS
Overview. This article gives an overview on
international volunteering within conscientiology by
answering 11 main questions in order to clarify the topic
and help to reflect about evolutionary selfresponsibilities. However, it is not intended to be
exhaustive regarding the topic, but to answer the main
basic questions about international volunteering.
Maxiproexis. International volunteering can be carried
out by any volunteer of conscientiology, preferable
a polyglot, in any part of the planet who has an affinity
with this type of volunteering that involves different
cultures. It also allows the attainment of complexis
together with the evolutionary group.
Qualification. Intercomprehension of other cultures is
one of the key aspects that international volunteers need
to qualify in order to act in the international scenario,
12
V. Ruiz / International Journal of Conscientiology 2 (1) (2022)
mastering other languages and interacting with diverse
holothosenes with paradiplomacy and neophilia.
4,948. International Association Editares, Brazil.
<http://encyclossapiens.space/buscaverbete>.
Universalism. International volunteering contributes
to internationalize conscientiology and provides an
excellent opportunity to act as an interassistantial minipiece of the maximechanism, with universalist and
polykarmic bases; it can open doors and create bridges
of respect, megafraternity and intercomprehension.
Ruiz, V. (2021). Migração Proexologica Internacional.
In: Vieira, W. (Org.). Enciclopédia da
Conscienciologia, verbet N. 5,686. International
Association
Editares,
Brazil.
<http://encyclossapiens.space/buscaverbete>.
REFERENCES
Colpo, F. (2018). Voluntariado Conscienciológico
Internacional. In: Vieira, W. (Org.). Enciclopédia da
Conscienciologia; verbet N. 2,604. International
Association Editares; Foz do Iguaçu, Brazil, p.
22,880-22,884.
Consciência, L. (2021). Qualification of an Intermissivist
Working in International Conscientiological
Volunteering. Int. J. Conscientiology 1(2).
https://ijc.isicons.org/ijc/index.php/ijc/article/view/2
1/18.
Lloyd,
J.
(2018).
Internacionalização
da
Conscienciologia. In: Vieira, W. (Org.). Enciclopédia
da Conscienciologia; verbet N. 3,267. International
Association Editares; Foz do Iguaçu, Brazil,
p. 13,285-13,291.
Ruiz, V. (2019). Proexis Internacional. In: Vieira, W.
(Org.). Enciclopédia da Conscienciologia, verbet N.
Ruiz, V., Cowen, J., Pires, M., Ruiz, A., Fernandes, S.,
Decker, L. The Role of ISIC in the
Internationalization
of
Conscientiology.
Int.
J.
Conscientiology
1(2).
https://ijc.isicons.org/ijc/index.php/ijc/article/view/1
6/14.
Vieira,
W.
(2013).
700
Experimentos
da
Conscienciologia,
International
Association
Editares, 3rd edition, Foz do Iguaçu, p. 345, 690 and
702.
Vieira, W. (2018a,b). Agente Retrocognitor; Senso
Universalista. In: Vieira, W. (Org.). Enciclopédia da
Conscienciologia; verbets
N. 5 and 162.
International Association Editares; Foz do Iguaçu,
Brazil, p. 572-576; 20,253-20,258.
Vogt, A-C. & Vicenzi, E. (2021). Teorices of
International Assistance in the Context of Reurbex.
Int.
J.
Conscientiology
(IJC),
1(2).
https://ijc.isicons.org/ijc/index.php/ijc/article/view/2
2/19.
Virginia Ruiz de Martín Esteban Martínez, a researcher at the Araucaria Foundation (Brazil), is graduated
in Business and Psychology, holds a master’s in public health, currently pursuing a doctorate in Public
Health. She is a volunteer and instructor of conscientiology since 2005, currently in the pre-IC ISIC and
CEAEC´s Holotheca, existential inverter, penta practitioner, verbetographer and co-author of the book
Projeto de Vida para Jovens (Life Project for Young People).
13
International Journal of Conscientiology (IJC)
Volume 2, No. 1, August 2022
ROMANIA, UNDER THE MAGNIFYING GLASS OF THE CONSCIENTIAL
PARADIGM
ADINA OPREA
VOLUNTEER OF THE INTERASSISTANTIAL SERVICES FOR THE INTERNATIONALIZATION OF CONSCIENTIOLOGY (ISIC)
adinaoprea69@yahoo.com
ABSTRACT: In this article, the author presents an overview regarding the dissemination of the
conscientiology in Romania, trying to outline the main characteristics of the Romanian holothosene and
the challenges that the Romanian intermissivists face in integrating the neo-concepts of conscientiology.
The article also contains testimonials from people involved in conscientiological research, as well
information about Romanians’ participation at courses and events held by conscientiocentric institutions,
and about conscientiological books translated into Romanian.
Keywords: Romania, Conscientiology, National holothosene, Intermissivists, Translation.
Motto. “Whoever assists learns.” This is the motto of
those who try to put Romania on the international
consciential map and create the framework necessary to
shape and consolidate a healthy holothosene, suitable for
the fulfilment of the existential programs of the
consciousnesses already resomated there, in addition to
future generations of intermissivists who will possibly
choose Romania for their future resoma(s). For an
objective and hetero-critical observer, the attempt to
achieve an impartial comprehensive picture regarding
Romania's position in the international consciential
context is courageous and complex.
Consent. This article is a group gescon. The author has
only organized the ideas and the testimonies from the
people eager to access the new approaches offered by the
consciential paradigm, happy to make their voices heard
abroad. Therefore, all people mentioned in this article
have fully agreed to have their testimonies published.
Moreover, being aware of the importance of consciential
self-relays, registering their thoughts in the International
Journal of Conscientiology is a very good opportunity
and a very first step.
Geopolitics. Romania is a country of antagonisms born
and consolidated throughout its history. Positioned in the
central-south-eastern part of Europe, Romania has been
at the intersection of great powers, the Western Europe
(Roman Empire, Austro-Hungarian Empire, and
powerful European countries), on one side, and the
Ottoman Empire and Tsarist Russia, and later the Soviet
Union, on the other. It was an "island of Latinity" amid
the Slavic countries, a condition which strongly
influenced the malleable, liberal, and open, but at the
same time conservative, character of the populations that
have been living on these territories.
Antagonism. This antagonism is probably the element
that best defines the character of the Romanian people. It
is an aspect manifested throughout their history and has
shaped all the vital areas for Romanians’ evolution:
political, social, economic, and transcendent. The
attentive researcher wonders to what extent this
fundamental antagonism was “a pathological or healthy
one” (Vieira, 2018). Were these opposing aspects,
apparently incompatible, used evolutionarily? On the
contrary, have they been a stagnant effect, deepening preexisting interprisons?
Framework. The answer to this question will outline
the fundamental characteristics of the Romanian
holothosene, creating an overview of the framework for
the implementation of the conscientiological thosene in
Romania.
Weak/strongtraits. The answer itself contains
antagonistic elements. Romanians needed to compensate
their weaktraits arising from the national complex of
being a small country, with the effort to resist pressures
from the great powers around them and to transform these
weaktraits into strongtraits of malleability and
adaptability. The preservation of identity, according to
the nationalist perspective of the epoque, required the
acceptance of foreign elements, but this acceptance was
not consciously based on universalist elements, but on the
acute need to face external dangers, which paradoxically
led to a centring around ancestral traditions. Still,
undoubtedly, the materthosene of the Romanian people
includes flexibility, malleability, and adaptability.
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A. Oprea / International Journal of Conscientiology 2 (1) (2022)
Peace. Romanians are not warmongers; they have
never invaded any other country and all their wars were
for the defence of their territories. This aspect needs to be
approached in the historical context, and mainly the
specific holothosene of the epoque.
Resignation. However, their peaceful attitude is
another important element which defines the national
thosenity and sometimes takes the form of the resignation
and submission. From here to abandonment is only one
step, a state that has been amplified by the national
religion – Orthodox Christian. A deep religious vein is
active both throughout its history, but also in the culture
and everyday life. According to the “Religiosity and
Atheism Index”, a world study performed by the Gallup
International Institute (WIN-Gallup International, 2012),
Romania is among the top 10 most religious countries in
the world, ranking seventh, with 89% of the population
claiming to be religious (reference year 2012). It is the
only European country in the top 10. According to the
same study, paradoxically, since 2005 the number of
atheists in Romania has doubled.
Post-communism. During the communist dictatorship,
citizens’ most fundamental freedoms were suppressed the freedom of expression, assembly, travel, faith, free
spiritual manifestation - after the Romanian Anticommunist Revolution of December 1989, a powerful
phenomenon of the population connecting with the
paradigmatic concepts of the Orthodox Church occurred.
Although freedom of movement and expression allowed
people to broaden their horizons towards different forms
of knowledge, powerful patriotic-nationalist movements
emerged. This phenomenon affected those who continued
to live in Romania, but paradoxically also the Romanian
diaspora, even though Romanians have an extraordinary
capacity to integrate themselves into the communities and
traditions of the countries in which they choose to live.
New age. Simultaneously, within certain social
structures, people living in cities, with an above average
education, an extraordinary thirst to seek information
about the origin and purpose of life, the history of the
planet, the role and position of human beings in the
evolutionary context started to manifest. Thus, people
turned to various new-age spiritual movements, but these
new approaches, founded on the previous religious
background, made some of them become genuine
“butterflies flying from flower to flower” (butterfly
seeker).
Romanians. The author of this article cannot fail to
point out that the Romanian people are still deeply
spiritual, with an extraordinary desire and curiosity to
understand the unseen world, people who have
instinctively know how to work with energies, who have
been in constant communion with nature and sensed the
role of immanent energies. That is why, the author
believes that this inquisitive thirst will help them reorient
their research, to place it on a scientific basis and,
consequently, to transform personal and national
holothosene into a deeply cosmoethic and universalistic
one. More and more people have begun to ask questions
and seek answers because the explanations offered by
official religious doctrine no longer represent an absolute
truth for them; they have turned away from the absolute
truth that cannot be refuted and are now ready to explore,
experience, and experiment by themselves.
Paradigm. “Conscientiology resonated deeply within
me. When I started to read the first notions, I noticed that
this paradigm is very different from those proposed by
classical lines, although, in a way, it has its roots in them.
The difference is given mainly by the focus on the
experiment, which can be done, summarised, and
repeated by each researcher or student, to confirm the
proposed theories" (Testimony of Daniela Mareș, reviser
of Romanian edition of Zephyrus).
Clarification. "First of all, conscientiology helped me
to clarify many of the experiences I had over time and
approach those experiences from a different perspective.
I had discovered existential seriality, the influence of the
energy body, parapsychic activity, etc., before, but
conscientiology helped me get out of the sphere of
mythological, religious, phantasmagorical explanations.
I have received answers to various questions, to which
other lines of knowledge failed to provide satisfactory
answers. I can say about me that I was not a person
highly influenced by the Christian-Orthodox paradigm,
specific to the Romanian region, and regarding some
new-age explanations I have had a sceptical attitude, and
I have always been eager to investigate using my own
resources and eliminate everything that does not resonate
with me". (Testimony of Mihaela Neguriță, reviser of the
Romanian edition of Proexis Manual).
Pockets. We cannot complete a clear picture of the
holothosenic context in which the consciential paradigm
has entered Romania, without referring to consciexes
grouped in small communexes or baratropospheric
energetic pockets. At this point, the author asks readers
not to forget to apply the Principle of Disbelief, because
these are suppositions related to her own research,
through out-of-body experiences and penta practice, and
they may be subject to refutation. In Romania, a country
with a rich Christian-Orthodox tradition, the influence of
consciexes with a strong religious background is strongly
felt. These consciexes are grouped around objects
important to the Orthodox paradigm – churches,
cathedrals, and monasteries. Their intrusive activity is
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A. Oprea / International Journal of Conscientiology 2 (1) (2022)
perceived in intraphysicality, through the bigoted
behaviours of part of the population, a phenomenon that
also affects young people. As a matter of course, it cannot
be disregarded that this phenomenon is closely connected
to the process of reurbanisation. Consciexes with strong
patriot-nationalist tendencies are also part of the intruding
process. The two aspects, nationalist patriotism, and
fundamental orthodox – frequently overlap, both
intraphysically and extraphysically.
Context. The first information about conscientiology
and projectiology arrived in Romania in this paradoxical
context. Between 2007-2015, in Bucharest, Romania,
several courses held by experienced conscientiology
teachers representing conscientiocentric institutions from
Europe and Brazil (including REAPRENDENTIA, 2-4 of
October 2015) took place. Unfortunately, some of the
participants for the courses, lacking the scientific basis
offered by self-experimentation, and influenced by the
spiritual currents of which they were part, initially
perceived conscientiology as falling within already
known new age concepts. In that initial period, there was
a major risk of distortion and misunderstanding of the
consciential paradigm, creating, at some point,
a confusion or superposition of conscientiological
concepts with those of researchers, or authors of other
studies and theories about multidimensionality and out of
body experiences.
Author. The author herself used to be part of such
a group in which conscientiological concepts were
distorted, associated, or assimilated to other outdated
perspectives. Still, it was her first meeting with
conscientiology, and it was an important moment because
it opened her scientific curiosity to study and research
deeper. Reading Dr. Waldo Vieira’s books has helped this
author to delimitate correctly the conscientiological
paradigm and led to her dissidence from that group.
Rereading. “When I heard about conscientiology for
the very first time, all its concepts seemed strange,
difficult to be understood, and I was not attracted at all
by them. Later, I read “Our Evolution”, Doctor Vieira’s
book. At the first reading, I didn’t manage to understand
everything, and I felt that I needed to read it again. At the
second reading, the “fog” started to get clearer, and
everything became easier to understand. Now, everything
is logical for me, and conscientiology has helped me
clarify many things about myself, as a resomated
consciousness, part of the measureless Universe.”
(Testimony of Cecilia Spighel).
Awareness. “Although I had experience in
researching my past lives and in working with energies,
acquired through methods belonging to other lines of
spiritual knowledge, conscientiology taught me that
lucidity is the main goal, and this has helped me to
understand everyday life better and differently. I have
understood that the fundamental distinction between
conscientiology and other paradigms lies precisely in
self-experimentation. I was able to understand existential
seriality better and to better interpret experiences
I previously had, to position myself in relation to my
existential program and to acquire the necessary tools to
identify my existential program. This change of paradigm
and perspective has subsequently manifested itself in the
most diverse areas of life; I apply it even when I read
a book or watch a movie. The concept of groupkarmic
interprison also had a powerful impact on me and gave
me a clarifying perspective on the interassistantial
relationships between people." (Testimony of Geanina
Cambei).
Vieira. However, Romanian intermissivists who
encountered the leading-edge relative truths offered by
conscientiology were protagonists of an important
retrocognitive process. The name of Dr. Waldo Vieira
was the fundamental retrocognitive trigger, which caused
a domino effect of reactions and increased the number of
those dedicated to the work of research.
Purpose. Therefore, the hypothesized primary purpose
of the resomated intermissivists in Romania is to form
a united group and to use their strongtraits to promote
interassistance and fulfil their group existential program.
Romanian intermissivists face multiple challenges to
identify those who have the necessary openness to
embrace the theorical neo-concepts of conscientiology,
and to find the best ways to approach those interested in
freeing themselves from old groupkarmic interprisons
based on old thosenes, stemming from, for example, the
religious paradigm, or nationalist feelings. From this
point of view, two clear directions can be outlined. The
first is followed by people willing to reposition their lives
on new constructive principles, who, through assiduous
research and experimentation, build the neosynapses
necessary for the reception and understanding of the
concepts of the new science and, consequently, to
restructure their own holothosene. The second direction
is the one followed by those who remain in the old
energies, the old thosenes and continue to feed
nationalist, extremist, and bigoted manifestations.
Experiences. “Conscientiology has offered me
a logical-rational perspective about a given event...As far
as I'm concerned, I'm still looking for the integration in
me of the mental, mathematical approach that includes,
simultaneously, elevated feelings, and a superior rational
approach. Since I have been studying conscientiology
and projectiology, not only has my own mind has
changed, but the quality of my parapsychic experiences
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A. Oprea / International Journal of Conscientiology 2 (1) (2022)
has also changed, in the direction of widening the area
and the typology of manifestation, as well as in the sense
of deeper understanding of my experiences. The
connection with my helpers has become much deeper,
through the explanations and lessons that I have
received. My extraphysical assistantial experiences are
more valuable, with a greater impact (I think…). The
most interesting thing is that when I study something,
I immediately receive a “lesson” from the extraphysical,
and I become more seriously involved in searching for
explanations about what I was experiencing on personal
and transpersonal level. I have always had this
extraphysical support for deepening what I read, but now
the connection is much deeper, more refined, more
elevated.” (Testimony of Mihaela Neguriță).
Anchor. “For me, conscientiology is the best way to
anchor myself in reality and remain in an equilibrium, to
find a balance between emotions and rationality.”
(Testimony of Lena Criveanu).
Traces. “Conscientiology has helped me to understand
the events of my life and identify their causes. And most
importantly, I have found the best way to create the traces
of my passing through this life, which will help me in the
recollection process next life. Let’s live consciously, with
discernment and joy!” (Testimony of Ioana Șandor,
reviser of the Romanian edition of Proexis Manual).
Problem. The recurrent problem with which those
willing to study conscientiology face is to manage to
position themselves as researchers and research objects,
and they often struggle with the tendency to remain
submitted to the abandonment to the so-called divinity
and often to destiny. This is undoubtedly the greatest
challenge of intermissivists involved in disseminating
conscientiology in Romania – to help people free
themselves from the resistance of old, outdated
holothosenes.
Courses. The dissemination of conscientiology in
Romania, as a process in progress, is focused on turning
evolutionary partners into lucid researchers, aware of the
importance of theorice and leading-edge relative truths.
The first results started to flourish, and the best proof is
the increasing participation of Romanian students in the
online courses offered by conscientiocentric institutions
in English.
English. “Fortunately for me, I speak English and
I have access to the debates and courses about
conscientiological topics, offered in English by different
researchers, and they all have helped me open new
horizons, to embrace a more complete approach
regarding different aspects of our existence. I wish
I could have access to verbets in English and I’d like
more courses and events in English or with simultaneous
translation.” (Testimony of Mihaela Neguriță).
Instructors. From this point of view, an important
moment was the initiation of the online courses held by
conscientiocentric institutions, or the integrated actions.
Gradually a stable and very beneficial connection with
instructors and researchers from Brazil, Europe or
Australia was achieved. Their support has been
fundamental for the constant process of clarifying
integration into the consciential paradigm. Eager to
broaden their knowledge, students from Romania
participated at the events occasioned for the International
Week of Conscientiology – 2021, as well as at other CI
courses.
Translation. The clarification process also
fundamentally contributed the Vieira’s treatises and
books, which have started to be translated into Romanian.
In Romania, a group of translators, both from Portuguese
and English languages, was created. The translators,
proof-readers and revisors, persons dedicated to
conscientiological research work, have initially faced the
difficulties inherent in a pioneering work. With diligence
and a lot of support from the intraphysical and
extraphysical helpers, they have been consistently
improving themselves and have managed to outline
a healthy “conscientiographical translation thosene”,
a "cognitive bridge", which will make the
conscientiological neo-concepts accessible to interested
intraphysical consciousnesses, and mainly will create the
necessary thosenic framework for future intermissivists.
Advantage. Aware that "any translation is a caricature
of the original" (Vieira, 2014), Romanian translators use
the advantage of the common origin of Portuguese and
Romanian languages to try to translate notions and
concepts, not words, to deeply understand the
conscientiological text and to transpose it clearly into
Romanian. “Real mental concentration eliminates the
noises and movements in the environment and
surroundings of the intellectual work holothosene…The
extraphysical helpers’ presence in the development of the
writing process is determined by the cosmoethical
interassistantial content of the written information…The
neoparadigmatic intellectual proliferation, the result of
the conscientiographic translation, allows the polyglot
intermissivist conscin to boost their personal, group and
polykarmic evolution” (Decker, 2018).
Books. Up to now (April 2022), the first two books
translated into Romanian – Penta Manual and Proexis
Manual – have already been published by EDITARES.
There are many other ongoing projects which have as the
main goal to consolidate conscientiological holothosene
in Romania: Projections of the Consciousness, A Diary
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A. Oprea / International Journal of Conscientiology 2 (1) (2022)
of Out-of-Body Experiences; Zephyrus; Our Evolution;
Intermissive Course, etc.
Gratefulness. “I am grateful that I can read in
Romanian... I am grateful that I had such a direct access
to the knowledge brought by Dr. Vieira, because for me,
the direct study from the writing source is the most
valuable…” (Testimony of Mihaela Neguriță).
Group. Out of the desire for a clearer and accurate
understanding of the fundamental elements of the entire
Universe – consciousness and energy - a conscientiology
study group has appeared in Romania of people who meet
weekly to read, debate, and try to understand
conscientiological neo-concepts together.
Projects. The Romanian research group has as main
objective to amplify the dissemination of conscientiology
in the Romanian language. In the near future, courses in
Romanian and the qualification of some volunteers to
become instructors are likely. The possibility of
organizing meetings of intermissivists in Romania and
having courses taught by instructors of conscientiocentric
institutions is being considered. Another important
objective is collaboration with ISIC and offering
simultaneous interpretation into Romanian language.
And last, but not least, the translation activity will be
continued to include as many subdomains of
conscientiology as possible.
Assistantiality. The author of this article could have
concluded this short presentation here, if an event had not
emerged in the contemporary historical context that has
shocked the entire planet – the Russian invasion in
Ukraine (February, 2022). The reason to mention this
profoundly bellicose manifestation is that it has triggered
a deeply interassistantial attitude that has been
propagating in all strata of Romanian society.
Empathy. This reaction has its source in the deeply
empathic essence of the Romanians, for whom living in
peace and in friendly cooperation has been a constant
throughout their history. It is proof of the evolutionary
responsibility that inhabitants of these lands perceive,
even if sometimes unconsciously.
Evolution. Evolution is intrinsic to consciousness, and
Romanians are aware that evolution and peace are closely
connected, and the most appropriate way to evolve is to
help each other, that interassistantiality is the engine of
evolution and the ultimate goal of consciousness. It is
amazing how Romanians have mobilized themselves and
chosen to promote universality and megafraternity in
these difficult conditions.
Hospitability. Thousands of Ukrainian refugees
fleeing the war and crossing the border into neighbouring
countries, including Romania, are received "with bread
and salt", a syntagma that symbolically characterizes the
Romanians’ deeply hospitable character. State authorities
and ordinary people provide shelter and food to those
forced to leave their homes, especially children and
women. Romanians have understood that political
tensions between the two states, which occurred in certain
moments in their relationships, were contextual, but now
the historical moment is totally different, and territorial
disputes pale and all that matters is peoples’ lives.
Perhaps
they
also
instinctively
know
that
consciousnesses’ existential programs cannot include
aspects against life, and that supporting others to fulfil
their existential programs means to fulfil their own.
Megafraternity. “I’ve been living amongst refugees.
They have taught me how to help, support and
understand: without judging, with empathy and
compassion. The collective holothosene of our country
can
be
changed
through
implication
and
interassistantiality. I have witnessed difficult moments,
but with huge assistantial energy such as I have never felt
before. I have noticed how the heavy energy of war and
migration has been turned into energy of support and
megafraternity. I strongly think that this massive
migration will impact all of Europe, and the whole
world.” (Testimony of Lena Criveanu).
Maturity. In this context, any person in the word
should contribute with their own abilities, using
consolation or clarification, to clear the warmongering
holothosene in the still pathological international society,
because, according to Vieira (2007) “every mature
groupality is founded on the democracy fraternally
implanted on two columns or pedestals, maintained
through equanimous work: 1. Justice. The primacy of
equanimity and order. 2. Peace. The primacy of Peace.”
(p. 187) Let’s become peacemakers! “A peacemaker is
the one who replaces war, totally and irrevocably, with
lasting peace” (Vieira, 2007, p. 219).
Conclusion. However, this article represents only
a glimpse of the complex intra and extraphysical
Romanian reality. Even if Romanians still have national
weaktraits to dedramatize and transcend, they can use
their strongtraits to position themselves towards a better
understanding and clarification regarding each’s part in
the evolutionary process, as a minipiece in the assistantial
maxi-mechanism and to contribute to the desirable
creation of the World State.
REFERENCES
Decker, L. (2018), Tradução conscienciográfica. In
Vieira, W. (Org) Enciclópedia da Conscienciologia,
Verbet No. 4,602, International Association Editares,
18
A. Oprea / International Journal of Conscientiology 2 (1) (2022)
Foz
do
Iguaçu,
Brazil.
http://encyclossapiens.space/buscaverbete/, accessed
on 29 March, 2022.
Vieira, W. (2014). Léxico de Ortopensatas, v. II (1st Ed.),
International Association Editares, Foz do Iguaçu,
Brazil, p. 1,637.
Vieira, W. (2007). Homo sapiens pacificus (3rd Ed.),
International Association Editares, Foz do Iguaçu,
Brazil, p. 187, 219.
WIN-Gallup International (2012). Global Index of
Religiosity
and
Atheism.
https://www.webpages.uidaho.edu/~stevel/251/Glob
al_INDEX_of_Religiosity_and_Atheism_PR__6.pdf
accessed on 28 March 2022.
Vieira, W. (2018) Antagonismo. In: Vieira, W, (Org)
Enciclópedia da Conscientiologia, verbet N. 985,
International Association Editares, Foz do Iguaçu,
Brazil, p. 1,041-1,044.
Adina Oprea lives in Romania; she studied Foreign Languages, with experience in Aviation Industry,
currently in retirement; she is a volunteer of conscientiology since 2021 and penta practitioner since 2020.
19
International Journal of Conscientiology (IJC)
Volume 2, No. 1, August 2022
UNIVERSALISM AND PENTA: REFLECTIONS ON PRACTITIONER
QUALIFICATIONS AND ENHANCEMENT OF THE TECHNIQUE
FLÁVIO AMADO
VOLUNTEER OF THE INTERNATIONAL ASSOCIATION OF PENTOLOGY (TENEPES CI)
flavioneiamado@gmail.com
LYGIA DECKER
VOLUNTEER OF THE INTERNATIONAL ASSOCIATION OF SERIEXOLOGICAL AND HOLOBIOGRAPHIC RESEARCH
(CONSECUTIVUS) AND INTERASSISTANTIAL SERVICES FOR THE INTERNATIONALIZATION OF CONSCIENTIOLOGY (ISIC)
lygia.decker@gmail.com
ABSTRACT: This article results from the authors reflections on Universalism and the practice of penta
(personal energetic task). It aims to bring the theme of Universalism and penta for debate among penta
researchers, while contributing to the research on this important concept within penta interassistantial
contexts. The research was based on a bibliographic review of articles, verbets and books on the subject,
as well as the authors individual records (penta diary), field courses of conscientiology, extracts from
conscientiological tertulias, lives and notes from penta courses. The article covers the theme Universalism
from four perspectives: megafraternity, the consciential paradigm, the penta practice itself and
measurement of the practitioner’s personal level of universalism. It concludes by highlighting the need to
foster discussions and research on the subject within the context of penta, and the development of
universalistic synapses to qualify and enhance one’s personal potentials regarding interassistantiality.
Keywords: Megafraternity; Consciential openness; Friendliness; Pacifism; Universalismometry.
INTRODUCTION
Penta. Penta (personal energetic task) is an individual,
assistantial transmission of consciential energy (CE)
directly to ill or deficient consciexes or projected
conscins, whether close-by or at a distance, who remain
intangible and invisible to common human vision. This
task is programmed by a human consciousness at
a certain hour of the day while in the ordinary physical
waking state and assisted by one or more Helpers. (Vieira
2016, p. 11).
Motivation. As penta practitioners and coordinators of
the Invisible College of Pentology, the authors started to
reflect and talk about the importance of Universalism on
the qualification of their penta practices. This resulted in
great motivation to further research this essential theme
and to share their main finds and thoughts in this
publication. Overall, the paper has been developed from
these potential influences on different universalistic
approaches regarding penta practices and ways to
measure and increase the personal level of universalism.
Universalism. From a philosophical point of view,
universalism is understood as a being a concept by which
some ideas have universal application or applicability,
whereas from a moral perspective, universalism refers to
the idea that a certain system of ethics applies to all
people regardless of race, colour, nationality, religion, or
culture. In other words, there is a plurality of diverse
persons, nations, jurisdictions, or localities over which
morality asserts universal authority (Williams, 2008).
Objective. The aim of the paper is to raise the theme of
universalism and penta for debate among penta
researchers, while contributing to the research of this
important concept within penta interassistantial contexts.
Methodology. The research was based on a bibliographic review of articles, verbets and books on the
subject, especially the Penta Manual and the treatise
Homo sapiens reurbanisatus, both authored by Waldo
Vieira, as well as the authors individual penta records
(penta diary), field courses of conscientiology, extracts
from conscientiological tertulias, lives, and notes from
penta courses given by Dr. Vieira.
Structure. This paper is organized into four sections:
I. Megafraternity, with an explanation about the concept
and its impact on penta practice; II. Universalism, from
the perspective of the consciential paradigm;
III. Influence of universalism in penta practice, with some
practical reflections; and IV. Penta Universalismometry,
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F. Amado and L. Decker / International Journal of Conscientiology 2 (1) (2022)
reproducing a technique to measure the personal level of
universalism within the context of penta.
I. Megafraternity
Assistantiology. Assistantiology is the specialty of
conscientiology that studies techniques of support and
interconsciential aid, aiming at holomaturity, notably
applied to a consciousness considered as “entire”,
holosomatic, and multimillenary (Wojslaw et al., 2020,
p. 34). It is a lucid solidary way to reach megafraternity,
based on the principle that the less sick assists those who
are sicker.
Megafraternity. Vieira states that megafraternity is the
“most evolved universalistic interconsciential condition,
founded on the pure fraternity of the self-unforgiving and
hetero-forgiving consciousness, being an inevitable goal
in the evolution of every consciousness.” (Vieira, 2018,
p. 272).
Penta. Penta is the most universalistic act that we, as
intraphysical consciousnesses, can practice while living
on this planet in order to develop the sense of
megafraternity. Penta is experienced megafraternity.
Penta practitioners should consider the need to recycle
parochialism. “Megafraternity is the supra-sumo of
universalism. The materthosene of the Cosmos is the
experience of megafraternity.” (Vieira, 2004, p. 837)
Assistance. Penta was originally named as “passes-tothe-dark”, having “energetic passes to an unknown
patient” as its synonym. It is characterized by the
donation of energies in an anonymous and fraternal way
to other consciousnesses, regardless of their race, colour,
creed, or nationality. A consciousness brought for penta
assistance is a consciousness to be assisted and this is
enough for the assistant to know.
Principle. Universalism is a magnum philosophical
principle, grounding all other evolutionary principles, in
which one’s consciential manifestation expresses the
relationship of assistance to humanity, fulfilling the very
reason for intraphysical existence. (Vieira, 2004, p. 837).
The expression may what happens be the best for
everyone synthesizes the penta thosene.
Reurbanization. In these first years of the 21st
century, we are facing humanitarian crises, with political
polarization, pandemics and war. Many bellicose
consreus (reurbanized consciousnesses), with aggressive
and competitive ways of manifestation, ignoring
universalistic principles of peace and non-aggression,
have been reborn in this period of intensifying planetary
reurbanization.
Contrasts. Vieira states, “we should not forget that
reurbexes on Earth are also pro-universalism
undertakings, despite supervening disorders
evolutionary crises” (Vieira, 2004, p. 860).
or
Intermission. Belligerent consciousnesses with an
anti-universalistic approach are not able to access
intermissive courses and going through resoma may
represent a new opportunity to evolve. “The maximum
peak of homeostasis of a conscin who attended an
intermissive course, as a consciex, prepared and
predisposed to experience cosmoethics and universalism,
is an objector of the anti-bellicose consciousness.”
(Vieira, 2004, p. 356).
Dogmatism. Dogmatism is the set of precepts of an
undeniable nature; any thought or attitude based on the
unrestricted adhering to principles regarded as
irrefutable; a tendency for exaggerated credulity; the
effect of group brainwashing. The penta practice is antidogmatic and its development depends on the selfexperimentation carried out by the penta practitioner.
There is no religious universalism (Vieira, 2004, p. 761).
Self-openness. Neophilia and consciential openness
help the penta practitioner to move away from the limited
and reduced thoughts of sectarian groups towards the
evolutionary understanding of facts and parafacts.
Through resoma, a consreu can assume a clear antiuniversalistic or parochial position, within the limited
microvision of the world or the Cosmos. (Vieira, 2004,
p. 3).
Interassistance. Megafraternity involves selffraternity and assistance to one’s closest consciousnesses,
so that this interassistance expands into the multidimensional Cosmos. Megafraternity eternalizes
positivity (Silva, 2018).
Pentology. Science has its foundations in reasoning
and experimentation, with an expectation of adhering to
refutable and non-dogmatic knowledge, while
maintaining universal principles. Pentology is the
specialty of conscientiology applied to the specific,
systematic, and theorical study and research of a penta
practitioner’s experiences. It is a subfield of
assistantiology (Wojslaw et al., 2020, p. 121).
Colleges. The Invisible Colleges of Conscientiology are
groups of researchers working in a specific line of
conscientiological knowledge or specialty, seeking to
produce leading-edge expertise. Regarding penta
research, the Invisible College of Pentology, promotes
scientific exchanges among penta researchers practicing
penta, under different geopolitical conditions, all over the
world.
Polyglotism. When making efforts to master and be
proficient in other languages, penta practitioners are able
to overcome any trace of parochialism and make a step
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F. Amado and L. Decker / International Journal of Conscientiology 2 (1) (2022)
towards qualifying their sense of universalism. Moving
from the condition of monoglotism to polyglotism, penta
practitioners enlarge the target audience for their
assistance and can consider opening their polykarmic
current account.
Polykarmality. Polykarmality (universalized karma)
is the most evolved condition of a consciousness focused
on lucid interconsciential assistance in a spontaneous,
cosmoethical, and intense way, placing this undertaking
as the reason for their existence. As a result, the
consciousness produces consciential gestations and
multi-dimensional self-relays, becoming a lucid
minipiece in the multidimensional assistantial
maximechanism (Wojslaw et al, 2020, p. 123). Thus,
universalism or practical megafraternity opens the
polykarmic account and amplifies the cosmovision of
a penta practitioner.
II. Universalism
Universalism. From a consciential perspective,
universalism is the set of principles, in a cosmoethical
sense, derived from the basic laws of the Universe,
contrary to the individualism of the person subservient to
a community, such as a state, people, nation, planetary
humanity or egoic trench taken as the “navel of the
Cosmos”. It is a conscin with the ability to treat men,
women, and peoples equally. (Vieira 2004, p. 836).
Competitiveness. Withdrawing from all competition
regarding one’s intraphysical manifestation, involving
one’s
professional
performance,
in
one’s
conscientiological activities and daily activities, such as
driving, is a good attitude to preserve the condition of
self-non-conflictiveness and peacefulness.
Empathy. The condition of universal empathy,
including for plants, animals, through innovative and
cosmoethical user-friendliness, involves reinforcing
a sense of universal belonging. Healthy conviviality with
plants and animals is an indicator of one’s personal
universalism and are components of the Personal
Evolutionary Record (PER), related to the holokarmic
current
accounts,
encompassing
egokarmality,
groupkarmality, and polykarmality.
Prejudice. Prejudice in penta can be expressed as
a feeling towards a consciousness based on
a preconceived and usually unfavourable evaluation
grounded on perceived political affinity, gender, beliefs,
values, appearance, age, disability, religion, ethnicity,
language, nationality, wealth, education, or any other
personal characteristics. Prejudice also includes
preconceived judgment or formed opinion without
grounds or sufficient knowledge. “How can an aprioristic
person experience universalism in the daily penta
practice, if they maintain racial and social prejudices?”
(Vieira, 2007, p. 990).
Anti-sectarianism. Advanced penta involves
cosmopolitanism, statelessness
and avoids the
inculcation of national fidelity, as the true citizenship of
the penta practitioner is a cosmic one, while undertaking
the condition of Homo universalis. Nationalism fuels
wars.
Anti-egoism. Extensions of selfishness are fences,
attachments to the homeland, tribalism and xenophobia.
Penta assistance is wholesale, that is, it seeks wholesale
renewal, on several fronts, aiming to broaden the
assistance to diverse groups of consciousnesses.
Agenda. Rather than just assist members of their own
family, clan and compatriots, the penta practitioner
should attempt to care for unknown patients. It is
important to say that the helper is the one making the
schedule of assistance in penta.
Recin. Recin is a technique of intraconsciential
recycling through the creation of new synapses derived
from constant learning and improvement, allowing
adjustments, continuous renewal and thosenic corrections
of a penta practitioner, which is targeted to qualify their
consciential energies and to assist anti-universalistic
consciousnesses.
Authenticity. From the perspective of evolutiology, all
consciousnesses progress from immature inauthenticity
to cosmoethical authenticity, characterizing holomaturity. Avoiding demagogy, populism and appealing
to people's emotions rather than using reasonable
arguments is the desirable orthothosenity of a lucid penta
practitioner. How is it possible to have cosmoethical
authenticity between the penta practitioner-helper duo
without an assertive interassistantial stance when facing
consciousnesses in need?
Interdependence.
Understanding
consciential
interdependence and the need for intercooperation lead to
an
ecological
mindset,
encompassing
nature
conservation, phytoconviviality, zooconviviality, and
interactions that are more homeostatic, enabling penta
practitioners to open their holokarmic current account. It
is the principle of cause and effect acting in the evolution
of all consciousnesses, when centered on the evolutionary
group. No one evolves alone, we evolve as a group.
III. Influence of Universalism on penta practice
Stagnation. Stagnation can have no place in the
healthy, cosmoethical practice of penta. When it occurs,
it is common to see the practitioner in a condition of
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F. Amado and L. Decker / International Journal of Conscientiology 2 (1) (2022)
conscious victimization or subjugation to their personal
or group intruders. However, we should bear in mind that
one of the causes of penta stagnation is a lack of
universalism. Penta assistance is universal or cosmic,
reaching all living beings, in the intra and extraphysical
dimensions.
Interaction. The advanced interactions with the helper
and with assisted consciousnesses take place through
universalistic thosenes. Penta demands that the
practitioner does not think badly of anyone.
Sectarianism. Factionalism and fanaticism for ideas
and thoughts lead to self-intrusion, which can cause the
penta helper to move away and attract hetero-intrusion.
In penta, there is no favouritism, and the long-term goal
is to favour the formation of the World State, or World
Federation, and universalism.
Extra. All pure universalism with a greater vision of
consciousnesses is interdimensional and universalism is
considered a penta potentiator (Vieira, 2018, p. 10.719).
Due to our natural evolution, universalism inevitably
becomes the dominant philosophy for penta practitioners.
Besides, the commitment for the rest of one’s life is the
most serious and difficult aspect of penta practice. Extra
or emergency energetic exteriorizations can occur before
or after the penta session.
Projectability. Penta implies daily contact with
multidimensionality, which improves one’s consciential
lucid projectability (out-of-body experience). This is an
important open-mind aspect, enabling contacts in
multiple dimensions, including with consciexes from
different backgrounds and, eventually, even with extraterrestrial consciousness, during penta assistance or
interplanetary para-excursions.
Opponents. As suggested by Vieira (2014b, p. 1,405),
the theorice (theory + practice) experience of universally
forgiving our opponents, conscins or consciexes, involve
including them permanently in our interassistantial tasks,
groups, claritasks, penta and offiex.
Cosmoethics. In this challenging contingency, due to
the variety and extent of the requests and inquiries
towards penta itself, it is important as penta practitioners
to estimate our personal level of practical universalism.
Of course, our Code of Personal Cosmoethics (CPC)
needs to be redone, amplified, refined, and updated
immediately (Vieira, 2014a, p. 282).
IV. Penta Universalismometry
Metrics. Recently, Guzzo (2021) proposed
a systematic technique to quali-quantitatively measure
the personal level of universalism applied to one’s
interconsciential relations with the beings and realities of
the Cosmos, within the context of the daily penta practice.
The author proposes the use of a simple scale from 1 to
5, to rank the level of personal universalism (as an
universalismogram), using a list of 10 items, with
specific questions, as follows:
01. Openness. Penta practitioners are adjuncts who
donate themselves to other realities. As a penta
practitioner, do you maintain a posture of consciential
openness during and outside the daily penta sessions? Do
you maintain homeostatic disinhibition to receive the
assisted consciousnesses coming to you?
02. Anonymity. Penta is the exercise of self-donation
in a lucid way and in the vast majority of cases is
anonymous. Do you, penta practitioner, feel the need to
be recognized by your peers for the work you do? How
often?
03. Anti-dogmatism. Penta is a task of clarification in
which the content of the consciential microuniverse of the
penta practitioner is externalized, through consciential
energies, positively affecting the assisted receiver. Do
you, penta practitioner, choose to perform the consoltask
(consolation task) over the claritask (clarification task)?
Do you blindly dogmatize or clarify while trying to
broaden your evolutionary companions’ cosmovision?
04. Self-abnegation. Penta is conceived as a centrifugal technique; the daily exercises are directed to
everyone in a state of need, without distinction. Do you,
penta practitioner, still recurrently place yourself in first
place rather than in the place of those being assisted? Can
you practice cosmoethical self-abnegation?
05. Conviviality. Penta demands daily contact with
disparate consciousnesses according to the very
singularities of those to be assisted. As a penta
practitioner, do you judge people? Do you maintain
a trace of prejudice regarding a certain reality or
parareality?
06. Fraternism.
Penta
requires
providing
interassistance to a variety of sick, needy
consciousnesses, in need of a wide range of skills. Do
you, penta practitioner, choose who you would like to
assist?
07. Hetero-forgiveness. Penta requires the penta
practitioner not to think badly of anyone, so there can be
no fixing of emotions with antagonistic thosenes
regarding the interassistance provided. Do you, penta
practitioner, already apply hetero-forgiveness as
a healthy daily habit? Do you maintain conduct that is
cosmoethical, incorruptible and self-unforgiving?
08. Intercooperation. Penta is a task of
intercooperation, stimulating solidarity in the broadest
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F. Amado and L. Decker / International Journal of Conscientiology 2 (1) (2022)
way aimed at the transformation of the current Hospital
planet into a promising School planet. As a penta
practitioner, how do you contribute towards building up
a more solidary planet? What multidimensional example
have you set?
09. Maturity. Penta acts progressively in the life of
the conscin by moving towards liberation and away from
selfishness, to experience daily altruism. Do you, penta
practitioner, still maintain some level of attachment? In
which areas or situations? Are you already able to carry
out cosmoethical resignation? How often?
10. Multidimensionality. Penta is based on the
consciential paradigm, under the premises of
multidimensionality and multiexistentiality, using selfparapsychism and lucid projectability as the main tools of
action. Do you, penta practitioner, make frequent efforts
to boost your interassistantial self-parapsychism? Are
you getting predictable results?
Assessment. An important point to be mentioned when
using conscientiometric tools is that the self-assessment
should be honest and based on facts and parafacts that
justify the mark given. Thus, a lack in critical selfjudgment can act as a hindering factor for self-research
and the critical analysis of one’s penta reality.
Paralawlogy. Penta involves the theorice of paralaw,
megafraternity, openness, and the universal availability
of the assisting consciousness, that is, without
discrimination, no matter the circumstances of the extra
or intraconsciential aspect of the assisted one.
Paradiplomacy. Paradiplomacy involves esteem and
interest for multidimensional cultural diversity, aiming to
reach evolutionary and cosmoethical interrelationships
among all consciousnesses and consciential principles,
regardless of their evolutionary level and current
condition, as conscins or consciexes. In penta,
intercooperation replaces pathological competitiveness,
through reconciliation and fraternal assistance to
consciousnesses.
Maxiproexis. Penta is directly related to planetary
evolution and to make this planet an evolutionary school
is a very important contribution. The pentalogical
proexis, linked to the maxiproexis of extraphysical
reurbanization (reurbex) requires the development of
a sense of belonging to humanity and parahumanity, with
the respect of and appreciation for differences and
consciential pluralities.
FINAL CONSIDERATIONS
Overview. In sum, under the umbrella of the
consciential paradigm, this article brings together
important aspects of universalistic attitudes related to and
influencing the practice of penta, including
megafraternity and universalismometry. However, being
only a single and simple research, it clearly shows the
importance and the need to foster further discussions and
studies on the theme, for example going deeper into the
interactions between universalism and each specific pillar
of the consciential paradigm.
Singularity. Studying and researching about
universalism and penta brought to the authors a broader
understanding of penta interassistantial processes and the
importance of qualifying our thosenic openness in order
to develop our potential singularities to assist
consciousnesses we consider as unknown, but with whom
we may have had connections based on different roots
and periods of our holobiography. Universalism and
cosmoethics are the foundations of libertarian
conviviality in penta.
Interassistance. The research suggests the positive
influence from having a universalistic stance by penta
practitioners, that is, interassistantial openness, thereby
promoting a welcoming and understanding penta
environment. This will enable a better understanding of
the differences between beings and realities of the
Cosmos with ecological, neophilic, egalitarian and
cosmoethical fraternal thosenity, which will strength the
penta practice, amplifying and enhancing the process of
interassistantiality.
Self-qualification.
Continuous
research
and
reflections on universalism should be encouraged and are
important topics to be included in the self-qualification
agenda of every penta practitioner. Increasing the level of
universalism is a prophylaxis for pseudo-penta and blind,
sectarian, territorial extraphysical guides.
Questions. What efforts have you made so far to
broaden the level of your universalism? As a penta
practitioner, have you considered opening your
polykarmic account?
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F. Amado and L. Decker / International Journal of Conscientiology 2 (1) (2022)
UNIVERSALISM THEORICE CAN IMPROVE THE CONNECTION WITH THE
PENTA HELPER, PROMOTE COSMOVISION, QUALIFY THE PENTA
PRACTICE AND CONTRIBUTE TO EXPANDING AND DIVERSIFYING
A RANGE OF ASSISTED CONSCIOUSNESSES.
REFERENCES
Guzzo, F. (2021). Universalismometria Tenepessológica:
Proposta de Instrumento e Análise de Casuísticas.
Conscientia, 25(4), 616-624.
Silva, M. (2018). Megafraternidade: Antípoda:
Cosmoética à Escravidão. Estado Mundial – Revista
de Paradireitologia; 3(3), 49-67.
Vieira, W. (2018). Extra da Tenepes. In: Vieira, W.
(Org.). Enciclopédia da Conscienciologia; verbet
N. 1,064, International Association Editares; Foz do
Iguaçu, Brazil, p. 10,719-10,722.
Vieira, W. (2007). Homo sapiens pacificus, 3rd Ed.;
International Association of the Centre of Higher
Studies of Conscientiology (CEAEC) & International
Association Editares; Foz do Iguaçu, Brazil, p. 990.
rd
Vieira, W. (2004). Homo sapiens reurbanisatus. 3 Ed.,
International Association of the Centre of Higher
Studies of Conscientiology (CEAEC); Foz do Iguaçu,
Brazil, p. 761, 834, 837, 839 and 860.
Vieira, W. (2014a). Dicionário de Argumentos da
Conscienciologia.
International
Association
Editares; Foz do Iguaçu, Brazil, p. 214.
Vieira,
W. (2014b). Léxico de Ortopensatas,
International Association Editares; Foz do Iguaçu,
Brazil, v. 3, p. 1,405.
Vieira, W. (2016). Penta Manual: Personal Energetic
Task; 141 p.; 3rd Ed.; International Association
Editares; Foz do Iguaçu, Brazil, p. 11.
Williams, M. (2008). Moral Universalism and Pluralism.
NYU
Press.
Retrieved
from
https://www.perlego.com/book/719364/moraluniversalism-and-pluralism-pdf
(Original
work
published 2008).
Wojslaw, E., Cowen, J., Lloyd, J. & Alexandre, L.
(2018). The English-Portuguese glossary of essential
Conscientiology terms; Bilingual text (Portuguese and
English); International Association Editares; Foz do
Iguaçu; Brazil, p. 34, 121 and 123.
Flavio Amado is an agronomist, holds specializations in geo-referencing and ruminant nutrition, and
currently, is an entrepreneur. He has been a penta practitioner since 1997, adjunct coordinator of the Invisible
College of Pentology and the International Association of Pentology (ICTENEPES), verbetographer,
instructor of conscientiology and co-author and organizer of the book Teáticas da Tenepes (Penta theorices).
Lygia Decker is a veterinarian, holds a PhD in Tropical Veterinary Medicine and, currently, is a retired
professor. She has been a penta practitioner since 2017, adjunct coordinator of the Invisible College of
Pentology, verbetographer, instructor of conscientiology and a volunteer for the International Association of
Seriexological and Holobiographic Research (CONSECUTIVUS) and the Interassistantial Services for the
Internationalization of Conscientiology (ISIC).
25
International Journal of Conscientiology (IJC)
Volume 2, No. 1, August 2022
RESEARCH WITH INSTRUMENTAL TRANSCOMMUNICATION AND THE
DEVELOPMENT OF CLAIRAUDIENCE
MÁRIO LUNA
VOLUNTEER AT THE INTERNATIONAL ASSOCIATION OF INTERASSISTANTIAL PARAPSYCHISM (ASSIPI)
mario.luna@idiomapositivo.com.br
ABSTRACT: This article is the result of the experiences with Instrumental Transcommunication (ITC),
conducted from 2013 to 2017, with approximately 500 audio recordings recordings that appear to be a
useful input for the development of clairaudience within the context of parapsychic communication,
leading the author to go through important intraconsciential recycling in 2016. The objective is not only
to present the ITC technique as an effective parapsychic communication tool for multidimensional selfawareness, which might foster the development of clairaudience, but also, and more importantly, to
pinpoint the benefits of the paraphenomenon clairaudience as an essential parapsychic ability in
recyclogenic intraconsciential contexts.
Keywords: Audio recording, Clairaudience, Instrumental Transcommunication, Intraconsciential
Recycling, Parapsychic communication.
INTRODUCTION
ITC. Just over 900 researchers in Brazil and about
10,000 in the world are currently conducting research
using the Instrumental Transcommunication (ITC)
technique (Transcomunicação instrumental, 2005). ITC
allows recording audios and capture of images from
extraphysical dimensions, using devices such as
recorders, radio, television, mobile phones. In addition,
recording applications designated for this task, many of
them already including white noise, unison sound,
combine and oscillate different frequencies in order to
reach the entire spectrum of sound, working as an
optimizer of voice capture. Extraphysical images and
sound captures are performed in the ITC only by means
of devices, instruments of science, without the need for
the mediumship of an intermediary.
Experiments. The recordings obtained in the author’s
experiments required specific sound editing programs,
volume magnification and demanded a great deal of
effort to exhaustively decipher many of the extraphysical
messages captured in the audios, a priori inaudible. The
research with ITC was carried out massively from 2013
to 2017, producing over 500 recordings filed and mapped
out.
Clairaudience. At the end of the first three years, the
author noticed that the clairaudient ability had been
developed (as a hypothesis from his experiences) due to
the daily and habitual attempts to relentlessly understand
and interpret subatomic sounds captured from the
extraphysical environments. This most possibly caused
by the paraears acquiring the condition of natural
decoincidence, leading to the development and practice
of the clairaudience, which is a natural parapsychic
ability to be achieved by all consciousnesses.
Objectives. This article aims to present the
development of the research with ITC, the results
obtained in the period of the experiments, the techniques
used to record and optimize the listening by enhancing
the voice captures, commonly inaudible in the daily
routine, and the importance of such research to trigger
high-priority intraconsciential recycling processes,
building up multidimensional awareness.
Structure. It has been structured in 7 sections:
I.
Instrumental
Transcommunication
(ITC);
II. Experiments with ITC; III. Personal Observations;
IV. Conscientiological Perspective; V. Intraconsciential
Recycling; VI. Development of Clairaudience; and
VII. Final Considerations.
I. INSTRUMENTAL TRANSCOMMUNICATION
(ITC)
Definition. ITC studies the communication between
intra- and extraphysical consciousnesses through an
electronic equipment, such as recorder, radio, television,
telephone, computer, and recent applications.
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M. Luna / International Journal of Conscientiology 2 (1) (2022)
Term. The term Instrumental Transcommunication
was first used in the 1980s in Germany by the physicist
and scholar Ernst Senkowski1 and became widely popular
to define not only research with EVP devices2, but also
experiments with paranormal phenomena, including the
capture of voices and extraphysical images on telephones
and televisions, and even experiments that used
computers in interdimensional communication (Webster,
1989). In the United States, the American Association of
Electronic Voice Phenomenon (AA-EVP) was founded
by Sarah Estep in 1972 (Encyclopedia.com, 2022).
Brazil. The Institute of Advanced Research in
Instrumental Transcommunication was founded ten years
ago by the writer and researcher Sonia Rinaldi in São
Paulo (Hogan, n.d.). More than 70% of researchers, or
communicant, named after those who are part of the
institute, began to take an interest in the experiments in
the hope of contacting deceased loved ones.
Thomas Alva Edson. The extraphysical voice
captured by electronic means has been the subject of
research by many paranormal researchers since the
beginning of the last century. In October 1920, one of the
editions of Scientific America magazine brought a wideranging report on the subject, with the testimony of the
most acclaimed American inventor at the time, Thomas
Alva Edson (Tablang, n.d.). The scientist then said: "if
our personality survives, then it is strictly logical and
scientific to assume that it retains memory, intellect and
other faculties and knowledge acquired on this planet. So,
if personality exists after what we call death, it is rational
to conclude that those who leave this planet want to
communicate with those they left here."
Popularization. The popularization of the experiment
of capturing extraphysical voices would only occur years
later, in 1959, through Friedrich Jurgenson, a Latvian
artist and filmmaker, who captured the voice of his
deceased mother four years earlier on the recorder he
used in one of his documentaries.
Electronic Voice Phenomenon (EVP). In the early
1980s, EVPs devices began to intrigue people not only in
Europe, but around the world. From the beginning to the
mid-1970s, they had been the target of research in the
electronics industry. The device has had countless
updates over the years and is widely used today in
paranormal investigations throughout the world. The
author tends to assume that the best evidence concerning
the authenticity of the contents are particularly reserved
to the experimenter’s own experiences, observations and
conclusions.
II. EXPERIMENTS WITH ITC
Interdimensional communication. Interdimensional
communication occurs uninterruptedly, as an inherent
part of consciential interrelations, promoted primarily by
multidimensional interactions, regardless of the level of
perception one has in the physical dimension.
Method. The method of interdimensional communication research with ITC aimed to expand the
possibilities to connect with extraphysical dimensions in
a practical way in order to make it accessible to other selfresearchers.
Recordings. The experiments occurred from 2013 to
2017, gathering over 500 recordings with the most varied
sounds and voices from other dimensions, registering
communicants from different levels and languages.
Devices. Recording extraphysical voices and sounds
can be performed with a cell phone recorder3 or usual
portable recorders such as the IC Recorder ICD-PX470
by Sony. For a more accurate sound it is necessary to
increase the volume of the recordings4, performing sound
enhancing process in editing programs. The recording
method is simple and practical. However, it requires
some technical knowledge to operate sound editing
programs5.
Purpose. The purpose of fostering an interdimensional
communication channel with electronic devices initiated
from the author’s curiosity and interest of establishing
contact both with the teams of helpers working in other
dimensions, and the consciousnesses with whom he still
maintain multiexistential groupkarmic connections, such
as extraphysical creditors, amaurotic guides and assisted
in general, to better understand his multidimensional
reality and optimize interassistance.
III. PERSONAL OBSERVATIONS
Voices. The first voices were captured in the
recordings made with the mobile phone at the school
I used to work in 2013. Apparently caught randomly, they
1
Ernst Senkowski (1922 – 2015) was a German professor, Doctor of Physics and Electrical Engineering,
a researcher for Instrumental Transcommunication and author of the book Instrumentelle Transkommunikation (1995).
2
Instrument used to capture extraphysical sounds known as EVPs (Electronic Voice Phenomena).
3
A Samsung GT-S6102B was used.
4
The program Sound Amplifier was used.
5
The program Sony Vegas was used.
27
M. Luna / International Journal of Conscientiology 2 (1) (2022)
did not address me in any particular context. The
messages were quite audible and easily understood.
Utterly surprised with the hearing of those voices, the
recordings continued to be made on a daily basis and
began to be collected and organized in files in the
computer as the practice of the ITC research kept on
unveiling the multiple characteristics of sounds and
voices coming from extraphysical environments: loose
words, short sentences, door slams, complaints, requests,
raps, claims, shouts, and other sort of sound and voiced
messages used to be captured ordinarily. Soon I would be
able to distinguish the communicants – amaurotic guides,
intruders, parapsychotic post-mortem and the assisted
audience in general – considering the quality of messages
and the ability to utter the human tone of voice audibly.
Mishaps. The rudimentary recording resources found
the first mishaps: the most diverse noises, coming from
intraphysical environment, so that some measures were
adopted in the sound editing in order to clean the dirt off
the voices captured. After recording, the files were
transferred to the computer, converted, and the original
volume enlarged 700-800 times. On many occasions,
depending on the nature of the extraphysical sound and
the voice ability of the communicant the volume had to be
once again enlarged in the image editor, with the
duplicity of the sound band.
Features of voices. The voices captured presented
a series of particularities not found in the human voice,
such as unmodulated tonality, variant timbre, flat
intonation, imbalanced sound, abrupt changes of bass
and treble, being characterized, in many experiments, as
electronic sounds. There were also simultaneous
captures of a great deal of non-human extraphysical
sounds, such as metal blows, stamps, clicks, crackles,
bangs, vibrations, echoes, stanchions, hums and
wheezing similar to those of sound frequencies produced
by short waves or intracranial sounds.
Speaking ability. As the best quality recordings were
obtained by registering the first voices, I perceived
a likelihood that consciousnesses with a higher incidence
of energosoma ballast, the most animic energetic body6,
tended to better dominate the process of the human voice,
while those with more subtle energetic patterns, such as
helpers, did not make equal use of intraphysical energy
to speak, and so were rarely captured. This personal
observation is, however, based on general results and the
most common aspects of voice sound captured. An
exception should be mentioned as seen in some captures
from helpers, or even more subtle extraphysical
consciousnesses, during assistantial contexts, whose the
mastery of energies allowed them to communicate with
a clear human tone of voice.
Research scenario. The deepening of knowledge of the
nature of extraphysical communication, achieved with
the practice of hearing subatomic sounds for over
5 years, enabled me to obtain greater efficiency in
understanding such messages, as well as to have
a greater acuity to distinguish an authentic extraphysical
audio from possible contamination of intraphysical
sounds, which may occur, coming from the
neighbourhood and the external environment, such as
voices from the street or other apartments, animal
sounds, cars, machinery, household appliances working
etc. Notwithstanding, it is important to highlight that my
interpretation and understanding of such sounds and
voices are entirely subjective and particular to my own
perspective and multidimensional reality.
IV. CONSCIENTIOLOGICAL PERSPECTIVE
Bioenergetic interactions. Bioenergies, also called
vital fluid, chi, prana, mesmeric energy, among other
names, permeate interactions with our intraphysical and
extraphysical realities, even though the perception of the
energetic world is, for the vast majority of people, still
indirect, intuitive and without further understanding of
the nature of their processes. We interact energetically
with people and places all the time. Bioenergetic
interactions, connections and fusions occur continuously
beyond time, distances, and dimensions in which we
manifest ourselves, whether we are lucid for this reality
or not.
BME. For this author, the daily work with through the
Basic Mobilization of Energies (BME), with the
triggering of the Vibrational State (VS), proved to be very
effective to set the appropriate energetic field for
relaxation and the detachment of the bioenergetic
vehicles as a lead-in for the listening to the audios
recorded. In addition, it was also effective to achieve an
adequate transition status from a sympathetic
assimilation (symas), when connecting with the audios
content, to a symdeas (sympathetic deassimilation),
wrapping up the experiment, as it usually tended to yield
extraphysical pressure at some degree.
Ectoplasm. The author noted that the process of
ectoplasmy significantly favoured the captures of
extraphysical audios – assumption also based on the fact
that the use of holochakra energies materialize the human
6
In intruders, amaurotic guides, extraphysical parapsychotic and assisted in general still active prior to the second
desoma.
28
M. Luna / International Journal of Conscientiology 2 (1) (2022)
voice more naturally and facilitate the use of the
laryngochakra by extraphysical consciousnesses. It is
observed that intense exteriorization of ectoplasmic
energies not only enables better, clearer and cleaner voice
communication for the consciex, but also interferes
directly with the electronic devices used, such as
recorders, television, speakers, and computers. Repeated
experiments with non-ectoplast collaborators recording
EVPs on their own did not capture voices. These findings
suggest an important role of ectoplasmy within
interdimensional communication.
Holosoma. In addition to the physical body, the soma,
consciousnesses manifest themselves through three other
bodies: the energosoma, the psychosoma and the
mentalsomas; this set of vehicles is called a holosoma.
This makes sense if one considers our manifestation in
other extraphysical, energetic dimensions. Whilst the
energosoma is the body of the animic energies generated
by the chakras (energetic centres) the psychosoma is the
vehicle of emotions, also known as astral body, spiritual
body and perispirit, which we have out-of-body
experiences. The psychosoma is a bioenergetic replica of
the physical body, carrying paraarms, paraeyes, paralegs
and so on. In clairaudience, we make use of the paraears.
The mentalsoma is the most subtle body, known as the
body of ideas, logic and discernment, closely linked to
thought patterns and mental dimensions (Vieira, 2002).
The attributes of the mentalsoma are essential for
parapsychic cognition, that is, the knowledge we obtain,
with the use of parapsychism, in the experience of
multidimensional reality.
Acuity. Listening to the extraphysical content from
audios requires patience, determination, persistence, and
painstaking approach from the experimenter. The
experiments conducted after BME, especially when
triggering the VS, caused the energetic bodies to be
detached furthering the use of paraears, having the partial
or complete detachment of the parahead.
V. INTRACONSCIENTIAL RECYCLING
Brain Renewal. Intraphysical, existential, intraconsciential recycling refers to "brain renewal of
a conscin, through the creation of new synapses or
interneuronal connections capable of enabling the
adjustment of the proexis, the execution of the recexis,
invexis, the acquisition of new ideas, neothosenes,
hyperthosenes, and the other neophilic achievements of
self-motivated human consciousnesses." (Vieira, 1994).
Recycling. The experiments carried out using ITC led
this author to a profound intraconsciential recycling set
off in September 2016, which involved diagnosis, self-
confrontation and the overcoming of several weaktraits at
the same time, including smoking addiction.
Volition. Listening to a great deal of pathological
extraphysical consciousnesses on the recordings, some of
them dependent on the same addictions, promoted to this
author unsurmountable motivational drive, with
unbreakable volition, and sufficient determination to
recycle all those anachronic traits perceived and showed
off in the recordings.
Striking recycling. The voices popping up in the
audios left no doubts about what had to be done. That was
the right moment for that striking recycling as the
extraphysical pressure raised higher and higher at each
experiment and the assistantial work urged to be
qualified. From the moment the author faced voices
complaining about his smoking, he felt engulfed by an
extraordinary evolutionary volition, as strong as the
reason and motivation to make that change to begin
practicing penta (Personal Energetic Task).
Multidimensional awareness. Through the gain of
multidimensional awareness, the urgency of personal
recycling was definite, involving the immediate
abandonment of self-destructive habits all at once at that
time. After quitting smoking, this author went through six
months of preparation for penta, which was started in
May 2017.
VI. DEVELOPMENT OF CLAIRAUDIENCE
Definition. Clairaudience is the ability to hear sounds
coming from the extraphysical dimensions, that is,
sounds not produced by matter in intraphysical reality.
The prefix clari comes from the Latin language, clarus,
which means "illustrious, manifest, patent, of course."
The term audient also comes from the Latin language,
audiens, present participle of audire, which means "hear,
listen." The term appeared in the 19th century (Zolet,
2018). Like any other parapsychic ability, clairaudience
can be developed by any person, from persistence and
dedication.
Ability. The first signs of clairaudience began by
noticing the ability to hear what the consciexes said while
recording, which was confirmed subsequently when
listening to the recordings in the editing programme. The
routine of hearing voices from the extraphysical
environments, especially during hypnagogic and
hypnopompic states, became an ordinary ability having
considerable progressive development to date.
Cognition. Interdimensional communication through
clairaudience allowed the author to acquire essential
parapsychic cognitive gain regarding intraconsciential
recycling periods and significant openness to multi29
M. Luna / International Journal of Conscientiology 2 (1) (2022)
dimensional self-awareness, with indications of
extraphysical target groups with priority assistance,
including creditors from the past and assisted
consciousnesses in the practice of penta and BME.
Benefits. This multidimensional universe reveals
something about one’s extraphysical origin, identity and
paraidentity, providing rich information and yields
assistantial empathy for intruders, assisted in general, and
helpers, optimizing both intraconsciential recycling and
interassistantial work. Amongst the benefits out of the
phenomenon of clairaudience, 12 can be highlighted as
follows:
01. Listening. Learning to hear sounds that we do not
normally hear in the everyday life sharpen our attention
and exercise our paraears. Apart from that, there is a gain
of information about the reality around and better
understand of other people's reality when we really stop
to listen to them.
02. Retrocognition. Experiencing communication
with extraphysical consciousnesses from retrolives
reveals the importance of self-lucidity regarding the
pathological experiences that still maintain groupkarmic
interprisons, which need to be resolved through
reconciliations and/or recompositions.
03. Interassistance. Knowing our target audience
optimizes interassistantial work and yields multidimensional
self-awareness
about
related
consciousnesses to be assisted, including ourselves.
04. Paraerudition. The careful hearing promotes the
learning of extraphysical reality, allowing the gain of
parapsychic erudition on parafacts, paraphenomena and
techniques performed in other dimensions, notably
during the practice of penta.
05. Dedramatization. The clairaudient experience in
the communication with extraphysical consciousnesses
(or projected intraphysical consciousnesses) can
minimize the dramatic, emotional content, given the need
for lucid positioning in the reception of messages and
a more balanced manifestation to conduct with
discernment the interassistantial work.
06. Cosmoethics. The cosmovision of facts and
parafacts in multidimensional contexts demands
cosmoethical positions on the part of the clairaudient
acting as a lucid assistant, acting as a minipiece of the
interassistantial maximechanism.
07. Desomatology. The direct and habitual interaction
with extraphysical consciousnesses, especially with the
loved ones already desomated, broadens our view about
the continuity of the process of our multiexistential cycle,
allaying and understanding the inevitable condition of
desoma – the loss of the physical body and the re-entry
into an extraphysical period.
08. Multidimensional self-awareness. The knowledge acquired lucidly through the experience of
clairaudience, about the integral nature of consciousness,
keeps the paraperceptions expanded regarding the
multidimensional reality in which we are inserted.
09. Empathy. By knowing the reality of extraphysical
consciousnesses still complaining and under intrusive
and harassed conditions from unresolved issues in
previous lives, one can develop assistantial empathy, in
the comprehension of the acceptability of such charges.
10. Recycling. Within the extraphysical movement of
recins, promoting the coexistence with supporters and
intruders, clairaudience allows a better perspective not
only of the issue to be recycled, but above all of the
experiences generated from personal renewal.
11. Helpers. The audible communication with the
team of extraphysical helpers, notably during the
hypnagogic and hypnopompic states, in the process of
decoincidence of the psychosoma, enlightening and
guiding for evolutionary processes is a privileged
differential for optimization of interassistantial work.
12. Fear of consciexes. The daily experience of the
clairaudience eliminates the fear of hearing consciexes by
experiencing the phenomenon as a natural part of
a multidimensional reality, with a preponderance of the
mentalsoma over emotional immaturities.
VII. FINAL CONSIDERATIONS
ITC. Such type of investigation with ITC permit
researchers to enrich their knowledge about
multidimensional realities, representing a valuable tool
for self-research, especially for those still not properly
skilled to communicate parapsychically. The presented
experimental findings can be used as a guideline to those
willing to give it a try.
Approach. Under a conscientiological perspective, it
is important to highlight the contexts of bioenergetic
practices, the balanced use of the holosoma, the
triggering of the VS, the expected process of intraconsciential recycling and the development of
parapsychism, specifically of clairaudience.
Recycling. Amongst the several intraconsciential
recycling processes carried out by the author in 2016, the
start of penta can be seen as a very positive example of
an evolutionary consequence from the development of
clairaudience, with expansion of multidimensional
awareness.
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M. Luna / International Journal of Conscientiology 2 (1) (2022)
Parapsychism. The experience of researching
extraphysical scenarios proved to be an important means
for qualifying parapsychic experiences and development
of parapsychic phenomena, namely clairaudience, putting
researchers before their multidimensional realities,
fostering greater understanding of extraphysical
consciousnesses demeanours and setting up lucid
connections with extraphysical helpers.
REFERENCES
Encyclopedia.com. (2022). American Association—
Electronic Voice Phenomena. Retrieved July 2022,
https://www.encyclopedia.com/science/encyclopedia
s-almanacs-transcripts-and-maps/americanassociation-electronic-voice-phenomena.
Hogan, R. C. (n.d.). Instrumental Transcommunication.
Afterlife Research and Education. Retrieved July,
2022, http://www.afterliferesearch.org/instrumentaltranscommunication/.
Transcomunicação
instrumental
(2005).
Transcomunicação instrumental - saindo da matrix.
Retrieved
July
2022,
https://www.saindodamatrix.com.br/transcomunicac
ao-instrumental/.
Vieira, W. (1994). O Que é a Conscienciologia. 5th
Edition, International Association Editares, Foz do
Iguaçu, Brazil, p. 141.
Vieira, W. (2002). Projectiology, A Panorama of
Experiences of the Consciousness outside the Human
Body. 1st Edition, IIPC, Rio de Janeiro-RJ, Brazil,
p.239 – 242.
Webster, K. (1989). The Vertical Plane: The Mystery of
Dodleston Messages – A Bizarre Record of
Communication Through Time. 1st Edition, Harper
Thorsons, Canada.
Zolet, L. (2018) Conscin Clariaudiente. In: Vieira, W,
(Org) Enciclópedia da Conscientiologia, verbet
N. 2,870, International Association Editares, Foz do
Iguaçu, Brazil, p. 6,719-6,723.
Tablang, K. (n.d.). Thomas Edison, B.C. Forbes And The
Mystery Of The Spirit Phone. Forbes. Retrieved July
2022,https://www.forbes.com/sites/kristintablang/20
19/10/25/thomas-edison-bc-forbes-mystery-spiritphone/?sh=4b9b1d8629ad.
Mário Luna is a language teacher, interpreter and an English language translator; he is a volunteer of the
International Association of Interassistantial Parapsychism (ASSIPI) and penta practitioner.
31
International Journal of Conscientiology (IJC)
Volume 2, No. 1, August 2022
IMPARTIALITY: A PREREQUISITE FOR DEVELOPING UNIVERSALISM,
INTERASSISTANCE, AND SELF-PACIFICATION
DANIELA AGUIRRE
VOLUNTEER OF INTERNATIONAL INSTITUTE FOR EXTRATERRESTRIOLOGY AND PARACOSMOLOGY (EXTRACONS)
branxeaa@gmail.com
FELIPE JUNQUEIRA
VOLUNTEER OF INTERNATIONAL INSTITUTE OF PROJECTIOLOGY AND CONSCIENTIOLOGY (IIPC)
fjunqueirasantos@gmail.com
MAIQUEL GRANADO
VOLUNTEER OF INTERNATIONAL INSTITUTE OF PROJECTIOLOGY AND CONSCIENTIOLOGY (IIPC)
maiquel.grando@gmail.com
MARIA JOSÉ BENTO
VOLUNTEER OF INTERNATIONAL INSTITUTE OF PROJECTIOLOGY AND CONSCIENTIOLOGY (IIPC)
zezebento56@gmail.com
PAULO ROBERTO FRANCO
VOLUNTEER OF INTERNATIONAL ASSOCIATION OF LABORATORIAL RESEARCH IN ECTOPLASMY AND PARASURGERY
(ECTOLAB) AND INTERASSISTANTIAL SERVICES FOR THE INTERNATIONALIZATION OF CONSCIENTIOLOGY (ISIC)
pfranco.roberto@gmail.com
REGINA TSCHUD
VOLUNTEER OF INTERASSISTANTIAL SERVICES FOR THE INTERNATIONALIZATION OF CONSCIENTIOLOGY (ISIC)
regina.tschud@googlemail.com
ABSTRACT: This article aims to show the interconnection between impartiality and universalism, and
highlights the role of self-pacification in interassistantial contexts. The approach is contextualized with
the history of the International Red Cross, its stance, and examples of other world humanitarian institutions
towards impartiality, neutrality, and universalism. In addition, the paper offers techniques to promote selfpacification.
Keywords: Inner peace; Neutrality; Polynomial: Impartiality-self-pacification-universalistic attitudeinterassistance; Universalism.
INTRODUCTION
Panorama. The current panorama of conflicts and
wars, compared to previous ones, in different contexts,
shows motivations and interests focused on political,
religious ideologies, and/or economic interests.
Conflicts. Such situations generate armed conflicts
between nations, or between divergent groups within
a same state (Vieira, 2007, p. 806).
Self-pacification. Beyond external problems, more
important is, perhaps, an inner imbalance that causes
interconsciential conflicts when externalized. To attribute
little influence to this aspect, or simply be totally
incognizant of it, may well prove to be the core problem.
Objectives. Using examples of humanitarian
institutions, and the authors' perceptions, this article seeks
to show that impartiality and a neutral stance help provide
more qualified interassistance. Moreover, it shows how
self-research and the recycling of bellicose postures are
fundamental for intimate pacification.
CONTEXT
ICP. The authors met in the Invisible College of
Pacifismology (ICP). The members of the college study
intra and interconsciential aspects of peace, and how
these are interconnected. The idea of writing this article
followed one of the authors´ account following her visit
to the Red Cross Museum in Geneva, Switzerland. The
history of the foundation of this institution led to these
reflections on impartiality and its connection with
universalism.
Impartiality. Based on this account, the authors
reflected and discussed the best topic to be presented at
the upcoming I International Weekend, 2022, event
designed by the Interassistantial Services for the
Internationalization of Conscientiology (ISIC) and
hosted in partnership with the Centre for the Higher
Studies in Conscientiology (CEAEC), agreeing on the
topic: “Impartiality”.
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D. Aguirre et al. / International Journal of Conscientiology 2 (1) (2022)
Definition. Impartiality is the fact of not supporting
any of the sides involved in an argument (Cambridge
Dictionary, 2022).
Indifference. Contrarily to what one may in a first
approach think, impartiality is not lack of selfpositioning, or indifference. It is rather an overview,
seeing the bigger picture as regards possible
consequences of a cloudy context; it is self-positioning
following the cosmoethical flow.
Universalism. Impartiality supports a more
universalistic and peaceful thosene. Therefore, taking
a stand can cause internal conflicts that could narrow
down one´s assistantial capacity.
Red Cross. Nowadays, the International Federation of
Red Cross and the Red Crescent Societies (IFRC) provide
humanitarian and medical assistance worldwide, not
only, but also in areas of ongoing armed conflicts. The
founders of the Red Cross International came up with the
new idea of neutrality and impartiality to assist all who
need help. The International Red Cross and Red Crescent
Museum in Geneva, Switzerland tell their history. Before
its foundation, it was unusual to assist those considered
"war enemies". This attitude of caring for one’s own
people restricted assistance and cost many lives, showing
lack of universalism.
Swiss. In 1859, the Swiss businessperson Henry
Dunant travelled to Italy to meet the French Emperor
Napoleon III and discuss land concessions in Frenchoccupied Algeria (Encyclopaedia Britannica, 2022).
Witness. Dunant witnessed the Battle of Solferino and
San Martino on June 24, 1859. The battle near the small
town of Solferino, in the Second Italian War of
Independence, produced nearly 40,000 casualties
(Encyclopaedia Britannica, 2022).
Care. The completely inadequate medical care and
support, and the suffering of the wounded soldiers
appalled him so, Dunant forgot the original purpose of his
trip and devoted several days to organizing assistance to
the wounded and providing relief measures.
Book. Impressed by these experiences, he wrote a book
in 1862 (A Memory of Solferino) and sent it to leading
political and military figures throughout Europe (Dunant,
1939, p. 115).
caring for them, and the victims of armed conflicts should
be protected.
Organization. In February 1863, Henry Dunant, along
with four other citizens, founded the International
Committee of the Red Cross.
Materthosene. It is the authors' understanding that the
Red Cross International could assist because of its
materthosene of neutrality and impartiality.
UNIVERSALISM
Holothosene. Earth´s holothosene is bellicose by the
force of instinctive nature. This can be easily ascertained
even by simply considering the food chain a planet in
which survival instincts prevail.
Nature. In theory, the cosmic natural flow is in sync
with the harmony of the cosmos, but consciential
manifestations in general still reflect discrepant more
rudimentary traits of evolution.
Topics. It is important to emphasize and categorize
what impartiality generates and its value both to
universalism and to the qualification of interassistance.
To support this idea, here is a list of ten characteristics,
organized in alphabetical order:
01. Assistance. Making the best use of aid resources.
02. Cooperation. Contribute to solve problems for the
benefit of all involved, positioning oneself as a minipiece
within the maximechanism.
03. Cosmoethical abnegation. Letting aside taxing
emotionalism and useless egotism, rather focusing on
common well-being.
04. Detachment. Stepping back from an egotistic
point of view, in order to see the bigger picture,
expanding interassistantial ability.
05. Empathy. All sides involved need to be heard,
eye-to-eye. This alone can already generate a modicum
of empathy and understanding for the other party´s
opinion.
06. Focus. Focus on the assistance to be made, no
matter which side.
Volunteering. In addition, he suggested volunteer aid
organizations should prepare themselves during
peacetime to be able to provide assistance for the
wounded during wars.
07. Neutrality. An attribute of cosmovision.
08. Overview. Observe one´s own attitude and
outcome in a broader context.
09. Self-pacification. Developing intraconsciential
resources, becoming a more peaceful consciousness,
letting the thosenic pattern reflect on the surroundings.
Neutrality. Furthermore, he called for the First Geneva
Convention, the first of several treaties in which
neutrality, the wounded in armies in the field, the people
10. Universalistic sense. Breaking down barriers
means understanding that we are one society – the human
society.
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D. Aguirre et al. / International Journal of Conscientiology 2 (1) (2022)
Contrary. The 10 previously mentioned characteristics
support the development of a universalistic attitude. In
turn, as mentioned by Vieira, should these characteristics
not be properly developed, it will be difficult to develop
universalism (Vieira, 2007, p. 547, 983).
Microuniverse. The predominantly instinctual
consciential microuniverse reserves for itself conflictgenerating egocentrism, hindering one´s ability for selfpacification.
NDE. Extreme situations are still, for many
consciousnesses, the triggers for their microuniverse
renewal, examples of which include Near-Death
Experiences (NDE), or the threat of using weapons of
mass destruction.
Partiality. Partiality or bias in the face of global
conflicts can still be observed even in enlightened (or
supposedly enlightened) people, thus exposing the
consciential dichotomy of the still pathological socin
(intraphysical society).
Self-awareness. As we come to understand our own
selfish motivations and our cognitive level as
consciousnesses, we manage to broaden our
cosmovision, increasing our discernment about human
manifestations.
Genesis. According to Vieira (2007, p. 28), there are
three main stages of conviviality of the consciousness:
1. Homo sapiens animalis: egotistic stage of the
consciousness evidenced by its survival instincts.
2. Homo sapiens bellicosus: ambivalent stage, with
prevalence of egocentric attitudes mixed with altruistic
manifestations, evidencing a still narrow sense of
groupality.
3. Homo
sapiens
pacificus:
consciousness
predominantly altruistic, ending the bellicosity state and
opening their polykarmic account.
Attitude. The authors argue that, in order for
a consciousness to be able to move on from one
evolutionary stage to the next, it needs to recycle some
weaktraits and their consequent manifestation.
Manifestation. We can conclude that some attitudes
and manifestations are indivisible (Fig. 1).
Polynomial. To build peace, we need to maintain
impartiality in relation to conflicting parties. To be
impartial, we need to be in balance, maintain inner peace,
and a universalistic attitude that can promote the
improvement of our interassistance. The association of
these interassistantial positionings enhances our course of
action in the process of building world peace.
Figure 1. Indivisible interconnections between the components of the
polynomial: impartiality-self-pacification-universalistic attitude-interassistance.
Evolution.
In the early stages of consciential
evolution, impartiality, balance, inner peace, and
a universalistic attitude are aspects still under
construction. On its way to become a Homo sapiens
pacificus, the consciousness develops all these facets
over time.
Assistance. Today, the International Red Cross and
Red Crescent Movement represent an international
humanitarian movement with approximately 97 million
volunteers, members, and staff worldwide.
Questions. Based on the above reflection, the authors
raised the following questions:
1.
Have you ever reflected on the reverberation of
a universalistic attitude?
2. What stimulates a neutral or impartial stance?
3. What is the role of cosmoethics in the
worldview?
Sides. In every conflict around the globe, the IFRC is
adding to the materthosene of not taking sides
(ideological, religious, or political). This attitude of
impartiality is an important requirement for professional
assistantiality.
Positioning. The authors invite all to identify the need
to effectively put interassistance into practice. Clear
assistance-focused self-positioning is fundamental if one
is to perform interassistance at large.
Diplomacy. Even in the absence of armed conflicts,
every day conflict solving requires impartiality, so one
can truly assist all parties involved and help them solve
their differences.
Self-pacification. Investing in intimate pacification
through self-research is a task of intraconsciential
recycling (recin). With it a consciousness qualifies its
intentionality and strengthens its will.
Exemplarism. Fortunately, currently, even in
unbalanced contexts, there are institutions positioned in
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D. Aguirre et al. / International Journal of Conscientiology 2 (1) (2022)
favour of peace, maintaining active assistance, and above
all favouring pacification.
working in different
consoltaskal assistance.
Clarification task. Clarification task (claritask) may
well be the most qualified form of interassistance as, in
addition to explaining multidimensionality in a technical
way, it promotes autonomy, thosenic homeostasis,
thosenic recycling, and a consequent pro-peace attitude.
5. United Nations (UN). Is an intergovernmental
organization whose purpose is to maintain international
peace and security. It was developed after WWII to
prevent conflicts like the two World Wars that have cost
so many lives.
Consolation task. Still predominant on planet earth,
due to the thosenic level of present consciousnesses, the
consolation task (consoltask) becomes an important ally
in occasions of imbalance consoling, for instance,
consciousnesses traumatized by violence or hunger. This
type of assistance does not, however, promote
fundamental intraconsciential recycling of inappropriate
behaviours.
Intentionality. The authors consider the intentions in
the founding process of these institutions as highly
cosmoethical even though some of them, especially the
UN and UNHCR, need urgent structural recycling. In
some cases, the right to veto gives some member states
more rights than others and this is often used
anticosmoethically for political and power gains.
Holothosene. It is worth emphasizing that there are
consciousnesses that are prone to attracting route
accidents, violence, and attacks with their thosenity.
Claritask is an important ally in changing one´s thosenic
pattern and help break away from such disposition.
Reurbanization.
Extraphysical
reurbanization
(reurbex) is the change for the better of unhealthy and
anti-cosmoethically
degraded
extraphysical
environments and communities. Reurbex is sponsored by
Homo sapiens serenissimi with the purpose of sanitizing
the intraphysical holothosenes of areas of the socin over
which those degenerate communities exert antievolutionary and deleterious influence on humanity
(Vieira, 2004, p. 245).
EXAMPLES OF IMPARTIALITY
Institutions. It is worth highlighting here some
exemplary impartial interassistantial institutions,
cosmoethically acting in the cosmic flow:
1. International Cosmoethical Conscientiological
Community (ICCC). Open to all interested,
independently of any obstacles a consciousness may
experience prior to arrival, denoting consciential
openness, universalism, and claritaskal interassistance.
2. Red Cross. The oldest first-aid institution on planet
earth, working in fragile and difficult-to-access conflict
areas (providing consoltaskal assistance).
3. United Nations High Commissioner for Refugees
(UNHCR). Present in around 130 countries and with
more than 460 offices, this is one of the institutions that
welcomes all type of refugees, providing the necessary
consoltaskal assistance.
4. Médecins Sans Frontières (MSF). Doctors without
borders is an institution present in more than 70 countries,
care
demands,
providing
Recognition. The humanitarian assistance provided
worldwide by these institutions is well-recognized, and
some have been awarded the Nobel Peace Prize, the
Indira Gandhi Prize, and the Mary Woodard Lasker
Community Service Prize.
Anti-militancy. It is important to clarify that none of
the aforementioned examples accept donations to sponsor
or finance militant, partisan, or segregationist
movements.
SELF-PACIFICATION
Self-thosenity. Self-pacification is achievable and
promotes multidimensional homeostasis. The level of
self-pacification could be perceived in a consciousness
through its energy and manifestations, which totally
reflect its thosenity.
Examplarism. By seeking the best for ourselves and
qualifying our interassistance, we can become positive
examples for all those who also wish to improve
themselves.
Strongtraits.
To develop the strongtrait of
impartiality, a helpful technique is to reflect on the
positive attributes of your opponent in any situation of
conflict. Reflecting on at least one of his/her strongtraits
will help you change your perspective and the way you
see the person. It is fundamental to avoid focusing on the
person´s weaktraits, as doing so predisposes to the
opposite – partiality or bias.
Holomaturity. A person interested in developing selfpacification and willing to engage in intraconsciential
recycling (recin) is someone who seeks self-qualification.
The 5-hours-self-reflection-technique is a useful tool for
success.
5-hours-self-reflection-technique. In this technique
the lucid conscin withdraws into a peaceful holothosene,
disconnecting from the outside world, without carrying
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D. Aguirre et al. / International Journal of Conscientiology 2 (1) (2022)
any notes, and reflects deeply on the most relevant and
priority topics of their current evolutionary and
existential recycling moment, for five consecutive hours.
(Vieira, 2009, p. 4,007-4,010)
becomes a reality, and we can envision the constructs of
planetary peace. The first step towards world peace is –
inner peace.
Volunteering. Joining an institution which
incorporates impartiality in its materthosene could help
develop the aspects of the polynomial: impartiality-selfpacification-universalistic attitude-interassistance.
Cosmoethics. First and foremost, cosmoethics is of the
essence. It needs be applied multidimensionally at any
time. Cosmoethics goes far beyond any human ethics,
which are still restricted by particular contexts.
Cosmoethics, for instance, respects the evolutionary level
of every multidimensional consciousness.
REFERENCES
Dunant, Henry (1939), A memory of Solferino.
International Committee of the Red Cross. Reprint
(1939,
1959)
Geneve;
https://shop.icrc.org/download/ebook?sku=0361/002
-ebook, accessed on 11 Jul 2022.
Britannica (2022). Henri Dunant’s biography. Retrieved
from https://www.britannica.com/biography/HenriDunant, accessed on 4 Jul 2022.
Limits. We cannot force change on anyone not ready
for it, either because their will or their lucidity are still
lacking. On reflection, ideologies, cognitive distortions,
and self-corruptions sustain internal imbalances, pushing
a consciousness away from self-pacification.
FINAL CONSIDERATIONS
Intention. The purpose of this article was to present the
construction of intimate pacification through impartiality.
Institutions. Through the example of the humanitarian
institution of the International Red Cross, it was possible
to observe that impartiality is a prerequisite for the
development of a universalistic attitude, interassistance,
and self-pacification. We can qualify ourselves by selfpositioning and focusing on the interassistance that is
needed. This is not only feasible but necessary,
particularly in times of imbalance and conflicts.
Universalism. Thus, the expansion of the level of
universalism and cosmoethics of a consciousness
Cambridge Dictionary (2022). Impartiality. In: DICIO,
Cambridge
Advanced
Learner's
Dictionary
&
Thesaurus.
Available
in:
<https://dictionary.cambridge.org/de/worterbuch/eng
lisch/impartiality, accessed on 9 Jul 2022.
Vieira, W. (2004). Homo sapiens reurbanisatus. (3rd
Edition). International Association of the Centre for
the Higher Studies of Conscientiology (CEAEC). Foz
do Iguaçu, Brazil, p. 245.
Vieira, W. (2007). Homo sapiens pacificus. 3rd Edition.
International Association of the Centre for the Higher
Studies of Conscientiology (CEAEC). Foz do Iguaçu,
Brazil, p. 28, 547, 806, 808, and 983.
Vieira, W. (2009). Autoreflexão de 5 Horas (5-hours-selfreflection-technique). In: Vieira, W (Org).
Encyclopaedia of Conscientiology, verbet No. 1,076,
International Association Editares, Foz do Iguaçu,
Brazil, p. 4,007-4,010.
Daniela Aguirre, born in Ecuador, has a post-graduate degree in Eating disorders, Obesity and Bariatric
Surgery; she is a conscientiology volunteer since 2020, currently at EXTRACONS, and penta practitioner
since 2022.
Felipe Junqueira, born in Brazil, is a law student; he is a conscientiology volunteer since 2017, currently at
IIPC, instructor since 2019, and penta practitioner since 2020.
Maiquel Grando is Brazilian, holds a bachelor’s in law, a conscientiology volunteer since 2018, currently
at IIPC, instructor since 2019.
Maria José Carvalho Bento is Brazilian professor, conscientiology volunteer since 1994, currently at the
IIPC, and penta practitioner since 2001.
Paulo Roberto is a Brazilian civil engineer, conscientiology volunteer since 2009, currently at the IIPC,
ECTOLAB and ISIC, instructor since 2013, penta practitioner and verbetographer.
Regina Tschud, born in Germany, is a Business administrator and Mediator, conscientiology volunteer
since 2007, currently at ISIC and for the course 1-more-year-of-intraphysical-life-technique; she also
assists terminal patients in the process of desoma.
36
International Journal of Conscientiology (IJC)
Volume 2, No. 1, August 2022
CASE STUDY: POLYGLOTISM AND MENTALSOMA DEVELOPMENT
MARCELO ROUANET
VOLUNTEER AT THE INTERNATIONAL ASSOCIATION FOR THE CONSCIOUSNESS EVOLUTION
(ARACÊ)
marcelorouanet@gmail.com
ABSTRACT: This case study explores a few mentalsoma development possibilities, considering the
author’s experience with learning foreign languages, contacting different cultures, and an ongoing
parapsychic self-research started with an experiment at the laboratory of self-retrocognitiology at the
Centre for the Higher Studies of Conscientiology (CEAEC) located in the Foz do Iguaçu Cognopolis (state
of Parana, Brazil). Based on facts regarding the author’s childhood in the USA, Brazil, and Switzerland,
adolescence trips overseas and adulthood international travels, involving pedagogical and self-teaching
multilingual experiences, the self-biographical experience shows how he overcame challenges toward
languages proficiency, attained by learning, reading, reviewing, speaking, teaching, translating, and
writing. Its main objective is to encourage readers to continuously engage and progress in this
interassistantial mentalsomatic field.
Keywords: Communicability, Polyglotism, Mentalsoma, Cultural travels, Language learning,
Universalism.
INTRODUCTION
Mentalsomatology. Language studies do exercise
mentalsomatic attributes such as communicability,
creativity, discernment, memory, and reflection. Polyglot
mentalsomatic evolution entails interdisciplinary studies.
Interdisciplinology. Every interested intraphysical
consciousness (conscin) can compose their own priority
interdisciplinary field using languages in the
accomplishment of their existential program (proexis).
Proexology. One of those disciplines appears to be
precisely the conscientiological specialty of proexology,
considering the languages each intermissivist could learn
in the current intraphysical life for self-development and
universalistic assistance. Considering the vast
conscientiological bibliography available, Portuguese is
today a good option for an intermissivist to learn.
Parapedagogiology. Besides learning languages,
universalistic existential programs comprise teaching
conscientiology in the intermissivist’s mother tongue,
and ideally in at least one more language.
Communicology. Developing language skills, sooner
or later, obviously touches intraphysical consciousnesses
living and evolving together on this planet, since
language and thought happen to be linked somehow in
the intraphysical and other dimensions. So,
communicating better underlies better reasoning, and
communicational practice can help thinking more clearly
and faster. Therefore, studying communication and
languages is a most sensible thing to do. In
communicology, conscientiological neologisms support
conscientiology students, teachers, and researchers, in
their mentalsomatic, communicational, consciential
evolution.
Thosenology. Thought, sentiment and energy
constitute the inseparable elements of the thosene, thence
the importance of their study too in areas like
thosenology. Also, one must reflect before deciding
which language(s) to learn first, or at all, considering the
thousands of languages once or still spoken on the planet.
Paraphenomenology. Communication, language and
polyglottic skills both permit and enrich paraphenomena
such as telepathy and pangraphy. Studying languages
eventually makes researchers know, and want to know
more, about cultures, countries, and places. Moreover,
using and developing cognitive and parapsychic
mentalsoma capabilities through multidimensionalclaritaskal (claritask = clarification task) interassistance,
in different languages, among various peoples, lead the
researcher toward universalism.
Seriexology. Seriexologists, being researchers of their
own and other people’s series of existences, should know
languages - and know about languages - to competently
research issues involving topics like languages currently
spoken, and in past lives.
Case. This case study shows the author’s communicational, pedagogic, and parapsychic experiences with
polyglotism and cultures in the current intraphysical life,
accompanied by some reflections thereabout.
37
M. Rouanet / International Journal of Conscientiology 2 (1) (2022)
I. POLYGLOTISM
SKILL
AND
MENTALSOMATIC
Biography. The text was constructed based on the
relevant biographical facts related to the development of
polyglotism and mentalsomatic skills, as exposed in
a chronological order, written in the first person:
USA (1961 – 1964)
Resoma. I was born on June 17th, 1961, in Washington,
District of Columbia, and raised by Brazilian,
Portuguese-speaking, polyglot parents.
NY. In January 1962, our family moved to New York
City, and my younger brother was born there, in 1964.
Language. My mother told me I was starting to learn
English when we left the USA, but I don´t remember any
facts from this time spent there.
Brazil (1964 - 1967)
Memories. My first memories in this life are from the
time I lived in Rio de Janeiro with my family, from 1964
to 1967.
Alphabet. After the kindergarten year, I had my first
contact with alphabet letters in preschool. The alphabet
used in Portuguese at that time excluded the letters
k, w, and y.
Switzerland (1967 - 1969)
Geneva. We arrived in Geneva for my father’s UNassignment before the beginning of the schoolyear, in
September 1967. French classes followed the first
teachings by my parents during the trip from Brazil.
Cointrin. I started elementary school in my
neighbourhood school, the École Publique de Cointrin,
together with several other foreign classmates, including
a German girl and a Spanish boy. I was the only élève,
school student, from another continent in the class.
French. Remarkably, at this time, I was a fearless
communicator, even too talkative sometimes. I spoke
French with schoolmates, teachers, and a neighbour girl,
filling language gaps with adapted Portuguese words.
Readings. Besides watching TV and movies, reading
comics made me know French more. I read my first book
when I was eight – the children’s book Nounours
acrobate.
Literacy. I’ve learned French phonetics in school,
what help me read and write correctly, in addition to
speaking French with the right pronunciation. Yet, in
those days, I was still half-literate in Portuguese.
In Switzerland, I used to write in Portuguese as native
speaker. I transcribed words just the way they sound like
in Portuguese, as quandu, instead of the orthographic
Portuguese word quando. In English, it would be as if
someone wrote bikoz, or bicóz instead of because.
English. I remember myself hearing my parents talk in
English, because at that time I was a complete ignorant in
this language. From those conversations I just retained
the word because, the meaning of which I learned only
years later, with my English classes taken in Brazil.
Algiers. While living in Geneva, my mother, my
brother, and I crossed the Mediterranean Sea to spend the
summer vacation in Alger, at the Brazilian embassy.
I visited the city, read comics books from Brazil, enjoyed
the swimming pool, the sun, food, and even visited an
Egyptian pyramid in the desert. That was my first time in
the African continent, and in an Arab country.
Portuguese. In this opportunity, I spoke Portuguese
with the ambassador, my parents’ old friend, with his
wife and a Portuguese governess, and I spoke French with
the embassy personnel.
Preference. Feeling at home in Europe, my mindset,
worldview, and life experience at that tender age (eight
years old) made me want to remain in Switzerland, with
its four national languages: German, French, Italian, and
Romansh. I also preferred European culture and food.
Return. Before starting to attend German classes in the
middle school, I returned to Brazil during the third year
of the elementary school.
Brazil (1970 – 2021)
School. I continued my studies in the French section of
the Lycée Franco-Brésilien, in Rio de Janeiro. In addition to having all classes in French, students attended
Portuguese as a foreign language classes too.
French. I liked the French language, but progressed
just because I kept reading the books in French my father
would bring me, always systematically consulting French
and French-Portuguese dictionaries.
Adaptation. In 1970, I went to a public school in the
district of Copacabana, in Rio de Janeiro. After a quick
adaptation, I was the class best student in Portuguese.
English. When I changed to a private school in the
neighbourhood, I attended English classes for the first
time. Having uninterruptedly attended English classes in
school from 1971 to 1980, I could neither speak nor
understand a single text in this language.
Effort. In 1993, I seriously decided to learn English to
avoid reading books with possible translation mistakes.
It was a year of strenuous effort and I used all possible
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M. Rouanet / International Journal of Conscientiology 2 (1) (2022)
means to attain my purpose: TV lessons, English school,
song lyrics, subtitled films, simplified books, short
stories, the Scientific American magazine, comics,
growing toward longer and more diversified readings,
with dictionary consultation.
for three reasons: 1) It is a non-Indo-European, Semitic
language; 2) I would know a new, beautiful alphabet;
3) Arabic is a widely spoken language. So, I attended
a free course offered to the community by the University
of São Paulo (USP).
Reading. Reading has been the key in my process of
learning the English language, and considering linguistic
and personal characteristics, I have learned written
English first. Understanding oral communication is
harder for me, moreover depending on who’s speaking.
Vocabulary. After three semesters, I could read and
write, but not speak or understand Arabic due to a lack of
vocabulary.
Challenges. Once, in a German conversation class,
I said I was learning Arabic and the teacher said that in
that case I surely would find German an easy language to
learn. My answer was that I found it more difficult than
Arabic. Today I think precisely the opposite, as I speak
German but do not speak Arabic. However, I suppose
I would need to be proficient in both before risking
a further opinion.
Easiness. In my experience, at least for monolingual
native Portuguese speakers, Spanish is easier than Italian,
followed by French, English, and German. As Spanish
goes, Galego could be the easiest version to learn.
Achievement. At the age of 32, I was finally speaking
English. This experience has confirmed to me that,
regardless of one’s age, it is possible to keep learning, and
particularly learning languages.
Movies. I used to watch many films from different
countries, in several languages, and when in English,
more American than British. This might have made me
model some American actors, playing a role, and my
English became American English.
Style. It seems a good thing to define one’s writing and
speaking style in the language used, considering some
possible national differences. For example, in English,
I decided to follow the American standard; in French,
I took the way the language is spoken in France, and with
a Parisian accent; my Spanish is modelled in the way the
language is used in Spain; and my Portuguese in the way
the language is used in Brazil.
Conversation. In my experience with language
learning – comparing my French and English studies and language teaching, it is more pedagogical to insist on
conversation from the beginning, studying abroad
whenever possible. Fluency helps achieving every other
aspect.
German. I only decided to study German in 1978.
After attending six class semesters in the Goethe Institute
of São Paulo, I interrupted the language study in 1981,
and retook it in 1994 to conclude all the basic-level
stages.
Mastering. Despite not having started the mediumlevel, to finish the advanced-level stages of the German
course, I kept reading in German with dictionary
consultation. With my reading, I was patiently mastering
and improving my Portuguese, French, English, as well
as German.
Self-teaching. Reading also helped me acquire
knowledge of the Spanish and Italian languages, these
two being so far those I have learned without teacher and
without having attended one single class.
Arabic. During my basic course at the Goethe Institute,
I started another language study in 1994. I chose Arabic,
Branches. The logic and scope behind the branches of
linguistics and linguistic groups show that speaking
a language can help you understand and learn more
languages too, and the closer these other languages are
the easier. Until then, I had proven this fact to myself by
studying languages from two different Indo-European
groups: Romance languages and Germanic languages.
Russian. In 1994, I started studying Russian, another
Indo-European language, this time from the Slavic group.
It just sounds beautiful to me. So, in the second semester
of that year, I was attending two language courses
simultaneously: Arabic and Russian.
Finnish. From 1998 to 2003, I studied another
language that captivated me – Finnish, a language from
the Uralic-Altaic group. Very different from other
languages I studied before, and with unique, interesting,
beautiful words. It even sounds more beautiful sung than
spoken.
II. SELF-RESEARCH
AND
PARAPSYCHIC
EXPERIENCES WITH LANGUAGES AND
NATIONALITIES
Retrocognitarium. In 1999, I made my first experiment
in the laboratory of self-retrocognitiology at the Centre
for the Higher Studies of Conscientiology (CEAEC) in
Foz do Iguaçu, Brazil.
Experiment. Inside the laboratory, I started the threehour experiment following the proposed steps: reading
instructions; mobilizing personal energies; listening to
39
M. Rouanet / International Journal of Conscientiology 2 (1) (2022)
a CD with folk music from different peoples and
countries.
III. FURTHER LINGUISTIC CHALLENGES AND
TECHNIQUES
Retrocognition. What stood out was an unexpected
identification with one Chinese tune. It triggered some
joyful familiar feeling, with mental associations to the
Chinese culture, and the image of a peasant Chinese man
in a countryside landscape accompanying the thosene of
illiteracy concerning that man came to me.
Bias. Considering my occidental genetics and culture,
this unbiased experimental fact stood out from that
experiment, as well as intensity and information
concerning both Egyptian and the European culture of
some European countries.
Hypothesis. From this experience, my current
seriexological and paragenetic hypothesis is that I could
have had past lives as an Asian, maybe in China, in
addition to other lives in Europe and in the USA.
Teaching. Since I left Swiss and French-Brazilian
school, I have had to study grammar to enable me to teach
French. I did it alone, but painlessly, because I like to
know and teach grammar to improve communication.
And once my students were Brazilian, I could also use my
Portuguese grammar knowledge profitably to teach them.
Translation. A deep linguistic knowledge is necessary
in my present job as a translator too, considering factors
like grammars, syntaxes, together with cultural, national,
and historic contexts, for rendering adequate translations.
Mood. Emotionally, I identify myself rather with selfcontrolled, contemplative, gentle, selfless, harmless,
helpful people, like some Chinese and other Asian
conscins do.
Europe. On the other hand, I admire many European
western intellectuals, western science, progress, society,
and I feel more European than Brazilian. For better or
worse, my thosenity, my paragenetics, are more
European than Brazilian.
Brazil. Frankness and accountability, for example, are
strongtraits I usually value in many Europeans, unless it
turns
into
unnecessary
rudeness,
or
other
anticosmoethical dispositions and attitudes like
xenophobia. In this respect, Brazilian xenophilia could
help achieve better interassistance, and intraconsciential
balance.
Retroconfiguration. As previously hypothesized,
based on parafactuisticology and by means of intra or
extraconsciential stimuli, a conscin may experience
a holomnemonic re-access to previous ways of selfthosenation, starting reasoning, feeling, acting, and
reacting according to the thosenic pattern accessed
(thosenic retroconfiguration) (Lückmann et al., 2012,
p. 37). My self-research on past lives and
retroconfiguration is still work in progress.
Conscientiological volunteering. Since the beginning
of my volunteer work, in 1998, my contributions have
been in the area of writing, reviewing, and translating
conscientiology texts, including the authorship of several
articles in English, Portuguese, and French; two
conscientiological books in Portuguese (the first one,
self-translated into English and French already), and
translation and revision of other scientific papers and
books.
Interpretation. On the other hand, I’ve never had the
opportunity to work as a professional interpreter.
Polyglotism. Considering my linguistic skills, I am
currently working in five languages: English, French,
Italian, Portuguese, and Spanish. Italian, I can translate
from, but not into. As for German, with its unique
complex syntax, it takes too much translation time.
Polymath. Ideally, a good translator should also be an
erudite intellectual, or polymath, or being on the way to
become one, through continuous development of sound
intellectual habits and interests, practising, whenever
possible, spoken and written polyglot communication.
Comics. Rather than just using conventional written
communication,
comics,
which
use
images
accompanying text, can help teach a language, as
everyday idioms and slang might challenge or mislead
beginners.
Crosswords. Made to challenge native speakers,
crosswords are successful language students’ next
challenge, exercise, or test.
FINAL CONSIDERATIONS
Purpose. The intention of this case study was to
present the reader with successful evolutionary
undertaking possibilities. Success is, or should be,
understood not quite as a straightforward walk on a path
or definite achievement of a goal, but rather tentatively.
One needs to consider evolutionary cycles which often
involve apprenticeship, teaching practice, clarification
task (claritask), progress, failure, limitation, redoing,
restarting, insisting, achieving, reflecting, and recycling.
It is about hard work.
Will. No matter your present condition, age, or
intraconsciential state, something can always be done,
or improved. Have you decided your next evolutionary
step? Now, use your willpower to reach your aim,
considering
interassistantial
task,
strongtrait
40
M. Rouanet / International Journal of Conscientiology 2 (1) (2022)
development, a consciential gestation (gescon), or
a change of evolutionary level - even if it takes time.
Technicity. Learning, you know the way; preparing
yourself, you get the means.
Multidimensionality. Keep connected with intra and
extraphysical teams.
Universalism. Polyglotism, expanding the selfimposed limit of a national border, prepares new,
universalistic undertakes, contacting other peoples, with
polyglot gescons and international claritask.
REFERENCE
Lückmann, M., Rouanet, M., Stédile, E. et al. (2012).
Setup Consciencial – Retroconfiguração Pensênica.
Conscienciologia Aplicada, 12(9), 35-37.
Marcelo Rouanet is a conscientiology author and instructor, polyglot translator, graduate in pharmacybiochemistry. He is currently a researcher of the invisible colleges of parapoliticology and thosenology,
and an ARACÊ volunteer.
41
International Journal of Conscientiology (IJC)
Volume 2, No. 1, August 2022
OBSERVATIONS FROM THE SCIENCE OF CONSCIOUSNESS, TUCSON 2022
JEFFREY LLOYD
VOLUNTEER OF ISIC (INTERASSISTANTIAL SERVICES FOR THE INTERNATIONALIZATION OF CONSCIENTIOLOGY)
jblloyd@gmail.com
Theory. According to their website “The Science of
Consciousness (TSC) conferences are the pre-eminent
world gatherings on all approaches to the profound and
fundamental question of how the brain produces
conscious experience, a question which addresses who
we are, the nature of reality and our place in the universe.
The TSC conference is sponsored and produced by The
Center for Consciousness Studies at the University of
Arizona.”
(https://consciousness.arizona.edu/scienceconsciousness-conferences-1994).
Practice. In reality, the event is a broader mixture of
people, institutions, groups, and lines of knowledge than
purely those interested in “how the brain produces
conscious experience”. This is evidenced by the array of
people you can encounter there and also, at least in part,
by the organisers of the event, “The main organizer is
Stuart Hameroff, an anestheologist and the director of the
center that hosts the conference.” One of the speakers at
the first conference, David Chalmers a well-known
philosopher, co-organized many of the following ones. In
addition, various partnerships have been formed over the
years which has added colour and variety to the program,
workshops
and
additional
activities.
(https://en.wikipedia.org/wiki/The_Science_of_Conscio
usness).
Diversity. So, you encounter a very diverse range of
groups, from those dedicated to furthering materialistic
approaches to consciousness research to groups who are
taking a more extraphysical or spiritual approach, and
young or old interested lay people. And, also,
philosophers who are an interesting addition to the mix
and can bring some quite random and sometimes inspired
interpretations or thought experiments.
Past TSC Interactions with Conscientiology
History. Hammerhoff and other researchers are aware
of Dr. Waldo Vieira and Vieira gave an interview to
Antonio Pitaguari on 6th April 2006, on “The perspective
of Conscientiology in face to questions formulated by the
Center of Consciousness Studies: Interview with Waldo
Vieira”, which is interesting to read and useful
preparation for constructing some clarifying postures
while attending the conference. It can be found here:
https://ijc.isicons.org/ijc/index.php/ijc/article/view/32/2.
2015 – Helsinki, Finland. It was not until 2015 that
conscientiology started to become a little more present at
TSC (please send the author additional details if you
know of other interactions). In this edition a good number
of conscientiology researchers attended this edition and
Ulisses
Schlosser
presented
a
poster
on
Paraphenomenology. Other researchers who attended
included: Adriana Ribeiro, Alexandre Zaslavsky, Cristina
Arakaki, Roberto Almeida, Luciana Ribeiro, Melanie
Messner, and Alex Hammoud.
2017, San Diego. Jeffrey Lloyd, with insightful
assistance from Ulisses Schlosser, was able to submit an
abstract that was accepted to be in the concurrent sessions
at the conference.
The title of the work was:
Conscientiogram: A Post-Modern Method to Evaluate
Consciousness.
The full article and presentation can be found here:
https://www.isicons.org/home/conscientiologyresources-downloads/research-resources/scientificarticles/conscientiogram-a-post-modern-method-toevaluate-consciousness/.
It is worth noting that the extraphysical pressure, or
counter flow, experienced throughout the event was
substantial and persisted throughout the week.
No other conscientiology researchers attended this
event.
2018, Tucson. On this occasion I did not make a
submission and simply attended to try to forge new, and
deepen existing, relationships; and to support other
conscientiology researchers who were there, including
Leonardo Paludetto, Rodrigo Medeiros, and Ulisses
Schlosser who was presenting in the poster sessions.
It is worth noting that the extraphysical pressure felt
throughout the event was substantial and persisted
throughout the week.
TSC 2022
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J. Lloyd / International Journal of Conscientiology 2 (1) (2022)
Synchronicity. A work event was postponed from the
start of the 2022 and rescheduled for the 2nd week after
Easter in Dallas, USA. Happily, the latest edition of The
Science of Consciousness was scheduled for the 1st week
after Easter, specifically 18-23 April 2022. Hence the
timing of the work event allowed me to be in the USA at
no personal cost and to comfortably attend the conference
and then the work event shortly thereafter.
Observations.
I’m not seeking to provide
comprehensive or particularly detailed notes here, indeed
they are quite random, but I do seek to simply
communicate various impressions, notes or quotes that
caught my attention and that I consider may be of interest
to some among the wider conscientiological community.
Monday 18 April
Non-Local Workshops
Julia Mossbridge – is a very open and constructive
researcher. It will be very interesting to see what she
produces going forward. Julia presented on Precognition
at the event, see at the start of https://youtu.be/oI3GgupTy4.
Dean Radin – gave a great presentation, I recommend
every conscientiology researcher watch the talk he gave
here https://youtu.be/oI3GgupT-y4?t=11231.
One other statement that caught my attention was:
“Universal Structure - incorporates all mental
experience”
Another was: “Psychedelics hype bubble”. There is a
substantial hype bubble around the therapeutic use of
psychedelics, and they were mentioned throughout
various sessions. The current research shows that people
typically do have meaningful experiences e.g. overcome
repressions and traumas.
Tuesday 19 April 2022
Meditation session with Deepak Chopra
After interesting experiences during the meditation
which, due to the array of energetic perceptions and the
exteriorisation of ectoplasm, was very reminiscent of
some conscientiology activities and during which I
pondered how to advance my proexis, my phone decided
to declare in a very random and never before heard
message:
“To do that you’ll need to deactivate airplane mode or
connect to a Wi-Fi network.”
For all his considerable knowledge and skills, Christof
thinks consciousness is a state, a very common
interpretation, and that every conscious perception must
map onto a part in the brain. He considers that the
neocortex is most closely linked to consciousness, and
that it is very hard to have Quantum Mechanical effects
in the brain, but these maybe possible in small, isolated
pockets.
Wednesday 20 April 2022
Plenary 4 - Altered States of Consciousness
Session 2 - Near-Death Experience - Charlotte
Martial
5% of population have them; 23% are cardiac arrest
survivors; 3% are traumatic brain injury survivors. 366
research papers exist.
Martial presented a NDE Content Scale. Her research
did state that similar content noted in non-NDE
situations, for example there is semantic similarity with
drug-induced experiences.
She noted there is a surge / spike of gamma activity in
dying person, at the moment of death. I wondered if this
could be attributable to the rupture of the silver cord?
Hammerhoff noted some anaesthetists give a shot of
Ketamine at moment of death to “send them to heaven”.
Despite the good intentions I’m not sure it is helpful from
an extraphysical perspective.
Session 3 - Binural Beats (“sound therapy” “Music
therapy”) - Elizabeth Kraanoff
72% used to help relax or fall asleep; 12% used to get
high. Essentially, binural beats are a difference in tone
created by 2 slightly different paths e.g. 440Hz and
448Hz.
Multilayered BBs are more effective - io - target
multiple different waves e.g. Gamma, Beta, Alpha, Delta,
Theta, ...). She also talked about a Golden Mean of 2.5,
5, 10, 15, 30.
Listeners need 8-10 minutes for the binural beats to
have an effect. www.Sound-medicine.com offers a free
track “relax” that can be downloaded and listened to.
Personal experience shows this may not be for everyone,
but does seem to produce some interesting states within
the brain. A related technique is utilised by The Monroe
Institute, via their hemi-sync process, which is used to
induce OBEs.
The existential meaning of which I am still pondering.
Plenary 2 - Brain and Consciousness - Christof
Koch, Ph.D. (Keynote 1)
Plenary 5 – Psychedelics - Robin Carhat-Harris
(Keynote 2)
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J. Lloyd / International Journal of Conscientiology 2 (1) (2022)
Definitions given were Psychedelic - Psyche: soul;
Delos: to manifest
Classical equations - time symmetric (reversible)
compared to Classical reality of time (irreversible).
“Classic psychedelics are Serotonin 2A receptor
agonists”, specifically 5-HT2AR. The dose needs to be
high enough to work in therapy.
Post-acute (after treatment) changes, which persist
months after the drug has washed out of body, include:
Increased psychological flexibility - ability to sit with the
uncomfortable; Increased cognitive flexibility; and
Environment sensitivity.
The researcher noted that chronic stress sensitizes 5HT2AR; makes receptor more available. Acute stress
increase 5-HT release. Adversity leads to 2A - mediated
adaptability.
He did state “Precognition could be happening all the
time and just not being noticed.”, which is an accurate
and timely reminder!
Session 2 - Paul Davies
Adversity Environment + Punishment paradigms
(stress) = increases in serotonin, perhaps this mechanism
is aimed at mediated adaptability.
Theory: “Psychedelics hijack a stress response
system”.
Pivotal mental states = transient hyperplastic states.
Able to see much more communication between different
parts of the brain.
Globally coherent state visited more frequently when
on drugs (cf. less of single region, specific activity e.g.
visual etc).
Concurrent Section 7
Subjective Consciousness and Human Cooperation
- Burton Voortess
Cooperators prefer to interact with each other and free
riders are punished, as are those who don’t assist in the
punishment.
Time’s flow is an illusion. Time is a most fundamental
ingredient of our experience, and we talk of the flow of
time, the passage of time, the river of time. Normally the
passage of time would never be challenged - an integral
part of our identity, but Davies states “that’s nonsense”,
time does not pass, the flow of time is an illusion, and that
Philosophy has long disputed it though e.g. The Myth of
Passage. He states “time does exist, but the flow of time
is an illusion.”
Quantum cosmology - time is a parameter, but can be
eliminated by using another variable.
What is time? “Time is just one damn thing after
another…” Time is the duration between events.
Clocks do not measure the flow of time, they measure
the duration between events. Just like a ruler measures
distance. Time, Space leads to the concept of spacetime.
Look at space time like a map unfolding and in block time
- the timescape – you see it all at once.
In physics anytime can be considered the current time.
It has no significance.
The notion of simultaneity is ill defined, it depends on
your frame of reference. What is happening now is ill
defined. So, have to consider time extended in this
expanded, blockified manner.
Culture-Worldview Theory (CWT)
It is not possible to say how far does time move in a
given time, speed of thought is meaningful to talk about,
but not the speed of time.
Time is fixed, I change. We change a little moment to
moment. Memory conserves our sense of selves. A lot of
mutual information in my today, as there was yesterday.
Thursday 21 April 2022
Plenary 7 – Time & Consciousness
The world is asymmetric in time - physical processes
have a pervasive directionality.
Theories of Cultural Evolution:
Culture-Gene Theory (CGT)
Culture-Attractor Theory (CAT)
Second Law: Order → Disorder
Past → Time → Future
Session 1 - Daniel Sheehan
Talked on Time-Reversal Symmetry and Arrows of
Time.
Regarding Time Reversibility, he observes whether go
time forward or time backward nature really doesn’t seem
to care. Which leads to the concept of Causation –
Retrocausation.
Fundamental equations are time symmetric; but in the
classic reality of time, time seems to be asymmetric. It is
irreversible.
He considers time’s arrow a muddled metaphor.
Not meaningful to talk about the future, although it is
meaningful to talk about Future Events, and he notes later
mental states correlate with later states of the world
(context).
Again, time doesn’t pass. Time asymmetry is a
cosmological problem.
Thursday 21 April 2022
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J. Lloyd / International Journal of Conscientiology 2 (1) (2022)
Plenary 9 - Origins of Life
Session 1 - Testing Theories for the Origin of Life
Using Samples of Near-Earth Asteroid (101955)
Bennu - Dante Lauretta
A probe was sent to Asteroid Beenu, which may hit
earth in 2187, and a sample was taken. It was a
surprisingly soft surface and the probe sank 50cm in, the
sample was collected and the probe is on its way home
and is due to arrive in Sept 2023.
One interesting quote from his talk: “Life is when
information takes control of matter”.
Session 2 - Hard Problems: Life & Consciousness Sara Imari Walker
This was one of the best talks I heard and can be
watched here:
https://youtu.be/yddawo5WR8k?t=2467.
Walker notes “Information playing a causal role in
physical systems and this is the hard problem of life”.
She is constantly imprinting herself into matter. She is
an aggregate of all cultural information that she is also
imprinting into matter.
The Biosphere leads to Intelligent agents, and life
emerges through chemistry (the 1st scale reality), but she
asks “why do only certain proteins exist?”
Assembly Theory: Causal chain part of the structure of
the object. Biospheres evolution is one of increasing
assembleness.
Quote of note: We are each an Assembly Space.
Friday 22 April 2022
Plenary 10 - Theories of Consciousness
Session 2 - Yuri Saalmann
Central Lateral Thalamus is perhaps the most important
brain area for consciousness. He derives this by being
able to wake an animal up when stimulated, even as the
animal was under anaesthesia.
Session 3 - Lucia Melloni
(International
Association
Conscientiometry).
Interassistantial
She mentioned a curious condition called Synesthesia
Inducing (letters) – these people see certain letters in
certain colours.
Too many theories and confirmation bias - being seen
among the different lines of research.
Ideas being tested:

Global Workspace Theory
 Integrated Information Theory
Plenary 11 - Reality+ : From the matrix to the
metaverse - David Chalmers
David Chalmers is a well-known Philosopher who
raised the concept of the Hard Problem in consciousness
research. In his latest work he observes that in the film
the Matrix they are in a virtual world already, in the
Metaverse there are and will be virtual worlds that we will
create.
He went on to introduce the idea of Technophilosophy
and posits that analysis of Artificial minds sheds light on
reality in general. His thesis being that: virtual reality is
a genuine reality.
The Simulation Hypothesis - states we are in a lifelong
computer simulation.
He talks of a Biosim, which is a connected biological
creature, and a Pure sim, which is a simulated creature.
C13 - Space, time and consciousness 2.
Gruber
Mentioned the Succession from Sequentiality - 3
seconds, and useful illusions of time.
He observes that not all animals live in the present, for
example dogs don’t know that have a history back to
when they were a puppy.
He did note that crows do think a little about the future,
but most animals don’t do that. He did talk about animals
and music which involves time via rhythm (succession).
In trying to understand experience, she identifies that
consciousness is: Experience, Private, Direct.
She observes that “We know our consciousness more
directly and more certainly than anything else in the
world”, and that the fundamental methodological
challenge is The Subjectivity Gap.
She believes “We cannot know how the experience of
another is” and so we look at reports and behaviour, we
focus on observable events e.g. Changes in content/state.
This reminded me of the numerous Guinea-Pig Conscin
(Conscin Cobaia) Courses we’ve given in CONSCIOUS
of
Summary
This is an extremely inadequate glimpse of a much
larger event, which the Resources below far more
adequately convey the size and scope of. But, I hope it
does show that there are researchers and institutions who,
whether they know it or not, have a more substantial
affinity and alignment with some of the premises of
conscientiology. It is also worth noting that friendships
are there waiting to be unearthed and developed and the
more we are able to see ourselves as the same, despite all
being very different, the more we will be treated as such,
45
J. Lloyd / International Journal of Conscientiology 2 (1) (2022)
and thus helping opportunities
interassistance present themselves.
of
cosmoethical
Lastly, it is perhaps worth noting that during this, my
third in-person experience of TSC, I no substantial
extraphysical pressure experienced throughout the event
despite talking far more bluntly and directly about my
different experiments, experiences and positions with a
wide range of people. This absence of extraphysical
pressure was a notable change and is, perhaps, largely
attributable to intraconsciential changes, different
intentions, and a more experimental and open approach
based on utilisation of personal strongtraits such as good
humour, openness, relativeness, tachypsychism, and a
broad general knowledge.
Next conference: Sicily, Italy 2023
TSC Resources:
Abstracts:
https://consciousness.arizona.edu/sites/consciousness.ari
zona.edu/files/FINAL%20TSC2022_BOOK_V8.pdf
Videos:
https://www.youtube.com/channel/UCoNDcpkKXg2Uio
JKxTZI-ZA/videos
Conference
https://consciousness.arizona.edu/scienceconsciousness-conference.
website:
Jeffrey Lloyd is formally educated with three major university qualifications and has been an independent
researcher and teacher of the neosciences of projectiology and conscientiology since 1999. He currently
resides in Australia and is involved in projects to help expand and internationalize conscientiology,
consciousness research and self-experimentation.
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International Journal of Conscientiology (IJC)
Volume 2, No. 1, August 2022
UNIVERSALISTIC SENSE
(COSMOETHICOLOGY)
I. Conformatics
Definology. The universalistic sense is the intimate consciential condition of pure
reconciliation and compatibility with beings and realities of the cosmos, the consciousness
maintaining an already identified state of lucidity as regards the universal community, and fully
awakening of ultimate universalism in an irreversible, peaceful way.
Thematology. Homeostatic central theme.
Etymology. The term sense comes from the Latin, sensus, “sense; sensory organ;
sentiment; judgment; reason; intelligence; meaning”. It appeared in the 14th century. The word
universal comes also from the Latin, universalis, “general; universal”, and it emerged in 1310. As
to the word universalism, it emerged in 1874.
Synonymology: 1. Universalist knowledge. 2. Self-awareness of the cosmos.
3. Citizenship of the Universe. 4. Universalist Conviviology. 5. Understanding of the Cosmic
Law. 6. Open mentality; open mind. 7. Cosmopolitan sense; eclectic sense.
Neology. The 3 compound expressions: universalistic sense, universalistic mini-sense,
and universalistic maxi-sense are technical neologisms of Cosmoethicology.
Antonymology: 1. Sectarian countersense. 2. Factionalism. 3. Sectarianism.
4. Consciential parochialism. 5. Anti-cosmism.
Foreignismology: the globe trotter; the millennial and current melting pots.
Attributology: predominance of the mental faculties.
II. Factums
Thosenology: the orthothosenes; the orthothosenity; the lucidothosenes; the
lucidothosenity; the harmoniothosenes; the harmoniothosenity; the cosmothosenes; the cosmothosenity.
Factology: the universalistic sense; the acquisition of the universalistic sense; the consciential openness; the expansion of one´s personal world; the generalism; the pluriratiality; the
globalization; the adhesion to the cosmos’ flow; the expansion of cosmovision; the positioning of
thinking globally and acting locally.
Parafactology: the multidimensional living.
III. Detailism
Technology: the techniques of Universalism.
Laboratoriology: the conscientiological laboratory of self-Conscientiometrology; the
conscientiological laboratory of Evolutiology; the conscientiological laboratory of Mentalsomatology; the conscientiological laboratory of self-organization; the conscientiological
laboratory of Cosmoethicology; the conscientiological laboratory of proexis; the conscientiological laboratory of cosmoconsciousness; the conscientiological laboratory Serenarium;
the conscientiological laboratory of penta; the conscientiological laboratory of energetic signals.
Binomiology: the binomial penta-offiex; the binomial admiration-disagreement.
Interactiology: the evolutionary interaction.
Trinomiology: the trinomial consciential wholesale approach–Cosmoethics–
universalism; the trinomial gregariousness-individualism-universalism.
Politicology: the cosmocracy.
Philiology: the neophilic flexibility; the xenophilia.
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International Journal of Conscientiology (IJC)
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Mythology: the dromomania.
Holotecology: the cosmoethicotheca; the diplomaciotheca; the conviviotheca; the
tourismotheca.
Interdisciplinology: the Cosmoethicology; the Universalism; the Evolutiology; the
Parabrainology; the Cosmoconscientiology; the Cosmovisiology; the Cosmopolitanism; the
Cosmism; the Holophilosophy; the Holotecology.
IV. Profilology
Castology: the deperto being; the multidisciplinar conscin; the cosmic personality.
Masculinology / Femininology: the penta practitioner; the lucid projector; the lucid
epicon; the conscientiologist; the multithosenator; the cosmos being; the cosmovisionary; the
pancognitorist.
Hominology: the Homo sapiens universalis; the Homo sapiens cosmicus; the Homo
sapiens cosmoconscientialis; the Homo sapiens voluntarius; the Homo sapiens interassistens; the
Homo sapiens tenepessista; the Homo sapiens cosmoethicus.
V. Argumentology
Examplology: universalist mini-sense = the volunteer of experiences beyond the nuclear
family; universalist maxi-sense = the volunteer of international experiences.
Fixation. According to Evolutiology, when a consciousness is more permanently and
deeply fixed in a specific consciential dimension, it ends up being restricted in terms of the
consciential attribute of omniperception, causing self-castration, and temporary obfuscation and
recess in personal evolutionary performance. In order to minimize the damage caused by the
demand for evolutionary growth per se, the consciousness needs to have greater self-awareness of
reality, recovering its magnum cons.
Resoma. The greatest fixation capable of rebelling as regards the evolutionary scale of
consciousness is the act of intraphysical rebirth (resoma). Worse only occurs with a consciousness in the pathological condition of post-desomatic parapsychosis.
Peak. According to Holomaturology, the evolutionary path inevitably reaches that level
at which a consciousness spontaneously frees itself from all selfishness to finally embrace pure
altruism without any self-constraints, personal sacrifice, or greater difficulty. Upon reaching such
an expressive peak of understanding, all segregations, stereotypes, labels, and particularistic
demands of the ego lose their reason for themselves, independently of cultural background, native
idiom, or socin, even pathological, in which it participates.
Deconditioning. In the analysis of Experimentology, the process of a consciousness
acquiring universalistic sense when it is still in the intraphysical represents a constant struggle
against the conditionings imposed by the indispensable but always repressive human education, in
the sense of reaching the following 4 objectives listed here in a functional order:
1. Reproduction. The cut with selfish bonds of animal reproduction (human gestation).
2. Competitiveness. The abandonment of all down-to-earth competitiveness in any field
or sector of intraphysical manifestation.
3. Universalism. The universal interests placed before intraphysical community,
provincial, or individual world interests.
4. Vision. The comprehensible vision capable of always seeing beyond the confines of
the planet where one temporary lives.
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Crowning. As Cosmoethicology clarifies, the state of universalistic sense is the final
condition crowning the consciousness situated well up in the increasing scale of human existence:
the state of familial sense, the professional level, the community consciousness, the regional
condition, the patriotic feeling, the continental sentiment, and finally the planetary sentiment.
Advancement. Considering Intraphysicology, the universalistic sense values universal
consent, departs from the particular towards the whole, advances beyond, and leaves behind any
idea of retrograde politics expressing selfishness, for example, the following 18 manifestations
listed in alphabetical order:
01. Anachronism: the obsolescence; the Mimeticology.
02. Clan: the shrinking of conscientiality; the family corporatism; the groupkarmic big
ego as the generator of multisecular interprisons.
03. Club: closed; the elitist alienation.
04. Collars: of the ego, when multiple or excessive; the social shackles of the
unthinking human masses.
05. Dogmatism: the blindness structured as anti-research rigid doctrine.
06. Fanaticism: the mind obscurantism; the night of cerebral darkness.
07. Isolation: the autism; the shyness; the diffidence; the inhibition.
08. Jacobinism: the anti-democracy; the homicidal autolatry.
09. Mini-dissent: the separatism; the division of evolutionary forces.
10. Nationalism: the exacerbated patriotism; the monovision; the nation placed before
the cosmos.
11. Neophobia: the apriorismosis.
12. Orthodoxy: the fundamentalism; the neophobia.
13. Parties: radical politician; the authoritarianism; the stereotyped monoideism.
14. Provincialism: the essence of interiorosis, mere psychopathy.
15. Racism: the evolutionary amaurosis suffocating genetic performance.
16. Segregation: the consciential closedness; the hideous manifestation of racial
prejudice.
17. Sect: the subcerebral brainwashing; the subjection; the group dogmas and precepts
castrating self-evolution.
18. Xenophobia: the sociophobia; the mistaken overvaluation of the soma.
Technique. In the field of Paratechnology, the acquisition of the deepest universalistic
sense in the practice is accessible to any man or woman. All you need is to start checking the
following 10 topics listed in logical order:
01. Training. Disciplined training envisaging mastery of consciential energy and the
production of lucid consciential projections allow any interested man or woman to further
develop the parapsychic perceptions, starting with common clairvoyance or the reading of the
existing energetic psychosphere around beings and objects.
02. Interworlds. The principles of evolution suggest the fact that all conscins are,
without exception, eventually destined to evolution to a level still unknown to current humankind.
The more it evolves, the more consciousness expands its range of influence to some kind of
omnipresence and deepens self-knowledge towards true omniscience. The development of
clairvoyance opens the perception doors of intraphysical consciousnesses to the other consciential
dimensions. This allows any interested man or woman to live thinking, feeling, and reacting
simultaneously in different dimensions, whilst still anchoring their ego, without alienation, in
a specific dimension, in this case, the intraphysical one where it needs a human biological body,
even if this physical dimension is by all means a lot more pathological (entropy) and hence less
healthy than others.
03. Sight. The unveiling, being able to see other dimensions in the course of the daily
life brings to the intraphysical individual the perception of other more evolved parameters of
heterocritical judgement: a more realistic vision of what constitutes life in the universe, a selfintegrated participation in the cosmos, the precise understanding of universalism, a higher and
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International Journal of Conscientiology (IJC)
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still uncommon level of consciential maturity (holomaturity), and rationalised emotions
(sentiments) in relation to all beings with whom you live, and nature itself.
04. Energy. Awaken to multidimensional life, the consciousness identifies and
characterises the exact function and action of consciential energy in all its self-manifestations as
the maximum resource, the common denominator, the master key (lock pick), the instrument that
discriminates priorities, or the unit of measure of all beings and things and their own actions.
05. Auras. The auras of these beings and things are seen from then on at a different
level, another perspective, bringing together and amalgamating more intimately all the objects of
universal reality, freeing the clairvoyant consciousness from its enslaving to the rigid forms of
matter. The lucid consciousness will then be able to locate and identify even desomated beings,
and to place each of them in its level or dimension of manifestation. So, for example, from the
human environment, you can start to distinguish 3 consciexes at same time, each in a specific
dimension, where the less evolved cannot perceive the presence of the more evolved at that
particular evolutionary moment or in the performance of specialised assistantial functions.
06. Time. As time goes by, with the accumulation of experiences, the universalistic
sense becomes ingrained in the ego the enjoyment of lucid inner peace, no longer allowing
anxiety about past, present, or future, that is, eliminating time, which then becomes just a simple
constraining and unnecessary factor to personal evolutionary impulse.
07. Consequences. As a result of eliminating the excess of the time factor itself, the
conscin is no longer waiting for their desoma, or for the impulses brought by changes in the
human calendar to live fully and accomplish more. They rather seek the resources brought by the
maximization of living, from now on and in the here and now, whilst still in the intraphysical
dimension as they understand there is only one evolutionary labour and it is cohesive and
coherent both in the intraphysical, the extraphysical, or the projected state. The consciousness,
still convinced to be able to vibrate energetically in an intense way commanded by the force of
a strong own will, no matter the vehicle of manifestation prevailing in self-manifestation in any
given environment and opportunity, takes advantage of this in a positive way.
08. Co-option. Such an attitude of growth conquers the sympathy of more evolved
consciousnesses (evolutiologists, serenissimi, and even free consciexes) controlling everything,
and blends in, truly becoming a lucid active minipiece in the evolutionary maximechanism
overseeing all beings. The degree of personal co-option gets heightened. From then on, they will
no longer be in a blind opposition with the cosmos, but rather intimately, definitely, and with
spontaneous pleasure integrating the workforce (evolutionary team) consciously directly
overseeing any given situation in the cosmos. The presence (personal holothosene) will be much
more marked and productive in the scenario where they operate, not in an ostentatious manner,
but anonymously, in the essence of everything, and in what is truly relevant, performing the long
lasting work (maxiproexis).
09. Cosmic. At this level, generally, the consciousness reaches the condition of
cosmoconsciousness, receiving within itself the touch of infinity and entering for good, with this
providential shortcut, in a real state of maximum universalistic sense.
10. Cosmocracy. Finally, the simultaneous vision of different consciential dimensions
and the interdisciplinary and multifaceted analyses of the problems and phenomena of
multidimensional life, leads the conscin´s aspirations towards the Consciential Era, or the
implementation of truly experienced cosmocracy.
LP. According to Projectiology, maintaining universalistic sense greatly helps
a conscin´s development of lucid consciential projections (lucid projectability), notably with
regular extraphysical self-experiences.
Folly. No common ordinary immature man (or woman) is exempt to folly. The
maintenance of an open universalistic microuniverse offers us the best resources for the frontal
fight against the limitations of our own megaweaktraits and folly. Hence the opportunity and
relevance of establishing technical foundations for the acquisition of universalistic sense, the best
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International Journal of Conscientiology (IJC)
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method to overcome our condition of consciential immaturity, delay, and multimillennial,
multiexistential, and holobiographic numbness.
Considerations. According to Communicology, here are 10 considerations or basic
rules, coherent from a logical point of view, and acceptable from an ethical point of view, capable
of technically defending any conscin from specific mistakes due to folly, immature opinions, and
deviant narrow mentality preventing more advanced rectilinearity of thought. These basic rules
are listed below in logical order to facilitate reflection:
01. Self-awareness. Proceed to rigorous self-critique of own tendencies in all fields of
human activity.
02. Comparison. Take a closer look at divergencies of own opinion in comparison to
positioning of relatives, colleagues, and friends.
03. Openness. Find out about the opinions of different social circles (open-mindedness)
through tests of own direct experience (self-researchology).
04. Conviviality. Live maintaining a harmonious climate or holothosene (pacific
coexistence) with people with whom you frontally disagree, avoiding anger or misunderstanding
due to contrary opinions (binomial admiration-disagreement).
05. Sum. Take the initiative to add ideas (inter and multicultural contacts) prudently
with individuals with different tendencies, aware of the most heated controversies, and the not so
infrequent fact that neither side has good evidence.
06. De-prejudice. Read books, magazines, journals and media disseminating different
lines of thought, in the certainty of the fact that people writing and publishing apparently crazy or
evil ideas, according to some readers, also think and judge the same readers as they are.
07. Dialogue. Establish an imaginary dialogue with a hypothetical opponent, seeking
exemption and democratically confronting all the opinions (intimate debate), the ideal, prevailing,
or useful consensus opinion in relation to each subject under analysis in the evolutionary moment.
08. Interdisciplinarity. Seek to bring interdisciplinarity to your research, making direct
observations, knowing how to use modern means of communication, the most efficient physical
agents of universalism (satellite dish, internet, multimedia, Wikipedia, cable TV, etc.).
09. Polyglotism. Try and read, listen, watch, talk, and think in other languages in
addition to your native one.
10. Travel. Travel and live abroad for some time whenever possible (cultural excursion;
scholarship, etc.), in order to eliminate prejudice and cultural idiocies attached to the space-time
continuum.
Maturity. These attitudes facilitate deepening thelogical perception acuity, and
consequently expand the level of consciential self-maturity against psychic vacuity (empty head,
consciential amentia), lack of intellectual sagacity, deprivation of sensitivity, faulty reasoning
(mental blanks), defective observation, slowness of the mind (bradypsychism) towards the
imperturbability of the fraternal and resourceful person both well-rounded and universalistic
(lucid pre-serenissimus).
Expansion. After employing the logical resources of maturity, and all universalistic
feasible processes – and able to inspire the use of many others – you will remain in the state of
full consciential immaturity only if you wish to, because the outcome for those who put all their
resources in practice is to subjugate the psychosoma, expand the use of the mentalsoma, and
finally reach the expansion of consciousness itself (cosmoconsciousness) through consciential
energies and self-thosenes in a much more intelligent way.
VI. Conclusion
Referenciology. Through the criteria of Mentalsomatology here are, for example, in
alphabetical order, 15 entries from the Encyclopaedia of Conscientiology, and their respective
specialties and central themes, that evidence a direct relationship with the universalistic sense, and
are indicated to the expand the most exhaustive, detailed approach of interested researchers:
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International Journal of Conscientiology (IJC)
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01. Acceleration of Personal History (Aceleração da História Pessoal): Evolutiology; Homeostatic.
02. Altruism (Altruísmo): Polykarmalogy; Homeostatic.
03. Candour (Lisura): Cosmoethicology; Homeostatic.
04. Conscientiality amplifier (Amplificador da consciencialidade): Holomaturology; Homeostatic.
05. Cosmosynthesis (Cosmossíntese): Mentalsomatology; Homeostatic.
06. Evolutionary choice (Escolha evolutiva): Experimentology; Homeostatic.
07. Evolutionary self-sufficiency (Autossuficiência evolutiva): Evolutiology;
Homeostatic.
08; Extrapolationism (Extrapolacionismo): Evolutiology; Homeostatic.
09. Inventoryology (Inventariologia): Proexology; Homeostatic.
10. Mentalsomatic advancement (Avanço mentalsomático): Mentalsomatology;
Homeostatic.
11. Mentalsomatic looseness (Soltura mentalsomática): Experimentology; Homeostatic.
12. Proexis leverage (Alavancagem da proéxis): Proexology; Homeostatic.
13. Scale of evolutionary priorities (Escala das prioridades evolutivas): Evolutiology; Homeostatic.
14. Self-thosenic breadth (Amplitude autopensênica): Proexology; Homeostatic.
15. Will propeller (Propulsor da vontade): Evolutiology; Neutral.
THE PERSONAL ACQUISITION OF AN UNIVERSALISTIC
SENSE DECISIVELY ACTS IN THE RESOLUTION OF THE
CRUCIAL AND MULTIMILLENARY PROBLEM OF INTERASSISTANTIAL IMMATURITY OF A COMMON CONSCIN.
Questionology. Has the universalistic sense already reached you? At what level,
involvement and fruits of interassistantiality?
Specific Bibliography:
1. Vieira, Waldo; Homo sapiens reurbanisatus; Holociclo revisors team; 1,584 p.; 24 sections; 479 chaps.;
139 abbrevs.; 12 E-mails; 597 enus.; 413 foreignisms; 1 photo; 40 illus.; 1 microbiography; 25 tabs.; 4 websites; glos. 241
terms; 3 infographics; 102 films; 7,665 refs.; alph.; geo.; ono.; 29 x 21 x 7 cm; enc.; 3rd Ed.; International Association of
the Centre for the Higher Studies of Conscientiology (CEAEC); Foz do Iguaçu, PR; 2004; p. 848-852.
2. Idem; Projectiology: A Panorama of the Experiences of the Consciousness Outside its Human Body;
1,248 p.; 525 chap.; 150 abbrev.; 43 illus.; 5 indexes; 1 synopsis; gloss. 300 terms; 2,041 refs.; alpha.; geo.; ono.; 28 x 21
x 7 cm; enc.; 4th Ed. Reviewed and augmented (consulted); International Institute of Projectiology and Conscientiology
(IIPC); Rio de Janeiro, Brazil; 1999; p. 374-377.
3. Idem; 700 Conscientiology Experiments; 1,058 p.; 700 chap.; 147 abbrev.; 600 enus.; 8 indexes; 2 tables;
300 tests; gloss. 280 terms; 5,116 refs.; alpha.; geo.; ono.; 28.5 x 21.5 x 7 cm; hardcover.; 1994 (Portuguese edition;
International Institute of Projectiology; Rio de Janeiro, Brazil); 2018 (English edition; International Association
Editares); p. 637.
W. V.i
i
Universalistic Sense (Senso Universalista) is the verbet No. 162 of the Encyclopaedia of
Conscientiology, written by Waldo Vieira and presented on 18 February 2006. The permission for
publication of this English version was kindly granted by ENCYCLOSSAPIENS.
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International Journal of Conscientiology (IJC)
Volume 2, No. 1, August 2022
UNIVERSALISTIC PROFILE
(EVOLUTIOLOGY)
I. Conformatics
Definology. The universalistic profile is the set of strongtraits of an intra or extraphysical
consciousness developed along its seriexological and holobiographical trajectory, characterized by
its cosmoencompassing openness, availability, and cooperation with the equipexes engaged in the
reurbex, in the paraperception and global dissemination of essential and multidiverse information
needed for the evolution of the various consciential principles.
Thematology. Homeostatic central theme.
Etymology. The word profile comes from the old Italian word profilo, “a drawing of the
outline of something”, particularly “a representation of a human face in side view”, “profile;
contour; trait”, from profilare, “profiling; outlining; sketching”. It appeared in the 17th century.
The term universal derives from the Latin, universalis, “general; universal". It appeared in 1310.
The word universalism appeared in 1874. The suffix ist comes from the Greek language, istikos,
and from the Latin isticus, a compound of the adjective suffix ikos and thenoun suffix istes
designating “adept; adherent; follower; partisan”.
Synonymology: 1. Consciential characteristics of the universalist. 2. Portrait of the
universalist. 3. Cosmopolitan profile.
Neology. The 3 composed expressions perfunctory universalistic profile, advanced
universalistic profile, and cosmoconscious universalistic profile are all technical neologisms of
Evolutiology.
Antonymology: 1. Nationalistic profile. 2. Portrait of the conservative conscin.
3. Profile of the parochialistic conscin.
Attributology: predominance of the mental faculties, notably self-discernment as regards
Theatical Universalismology.
Megathosenology. Here are 3 trivocabular megathosenes related to the theme: Universalist: interassistantial minipiece. Universalist: reurbanological assistant. Universalist:
cosmological assistant.
II. Factums
Thosenology: the personal holothosene of universalism; the personal holothosene of
consciential openness; the personal holothosene of welcoming others; the personal holothosene of
the continuous evolution of consciousness; the personal holothosene of megafraternism; the
personal holothosene of Reurbanology; the everyday holothosenity and acts focused on
universalistic assistance; the evolutiothosenes; the evolutiothosenity.
Factology: the universalistic profile; the theatical condition of minipiece of the
Interassistantial Multidimensional Maximechanism; the various religions; the pantheism; the
polytheism; the monotheism, and agnosticism; the mythical thinking, myths and mythologies; the
signs, symbols and semiotics; the rituals, cults, dogmas, and prophecies; the sacred, esotericism,
mysticism and New Age; the theistic, deistic, atheistic, idealistic, materialistic, utilitarian and
realist philosophies; the art and cultures of the regions and countries where the different religions,
philosophies, and ideas flourished; the exact sciences, natural sciences, and social or human
sciences; the Conscientiology; the holobiographical baggage of the consciousness with
a universalist profile; the political and social settings and uses of universalism; the group rescues;
the reconciliations resulting from a broader worldview and cosmovision; the universalism as the
inclusion of all; the universalistic organizations; the 53 Commonwealth countries; the European
Union (EU) and the coming together of 27 different countries; the United Nations (UN); the
United Nations Children's Fund (UNICEF); the United Nations Educational, Scientific and
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International Journal of Conscientiology (IJC)
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Cultural Organization (UNESCO); the United Nations High Commissioner for Refugees
(UNHCR); the United Nations Environment Programme (UNEP); the United Nations Industrial
Development Organization (UNIDO); the World Food Programme (WFP); the World Health
Organization (WHO); the World Economic Forum (WEF); the World Trade Organization (WTO);
the International Monetary Fund (IMF); the World Bank (WB); the Amnesty International; the
Wikimedia Foundation; the African Union; the Mercosur and Latin America; the Universal
Declaration of Human Rights; the women's rights; the minorities rights; the right to education and
peace; the right to health; the animal rights; the ban on the reversal of economic, social and
cultural rights; the freedom of expression and association; the globalization; the progressive
worldwide trend towards universalism; the inevitable journey towards universalism of the
consciousness in evolution; the understanding and putting into practice of universalism resulting
from self and heteroresearch of the multimillennial and multidimensional consciousness.
Parafactology: the role of the pre-resomatic intermissive course (IC) in the cosmoethical
qualification of the universalistic profile; the self-experience of the prophylactic vibrational state
(VS); the vibrational state as a means, tool, and connection with helpers and the function
equipexes; the multiculturalist profile of the equipexes; the universalistic profile of the equipex;
the parapsychic Dynamic of Ortothosenity; the parapsychic Dynamic of Paralaw, Peace and
Paracosmopolitanism; the parapsychic Dynamic of Africa; the parapsychic Dynamic of
Megafraternism; the parapsychic Dynamic of Seriexology; the parapsychic Dynamic of
Extraterrestriology; the parapsychic Dynamic of Pangraphy; the multidimensional universalistic
profile of a conscin; the self-experience of lucid educational projections, assisted projections, and
assistantial projections of the universalistic consciousness; the access to multiple interdimensional,
multiculturalist and universalistic scenarios and instances; the self-experience of retrocognitions
and retrocognitive flashes; the precognitions; the self-experience of projections by the
mentalsoma; the mentalsomatic parapsychism; the tendency to pangraphy; the experience of
cosmoconsciousness; the holobiography of the condition of elder; the trust in extraphysical helpers
and the availability for multidimensional, planetary, interplanetary, and intergalactic
interassistantial tasks.
III. Detailism
Synergismology: the microcosmos-macrocosmos synergism.
Principiology: the principle of personal cosmoethical values; the principle of disbelief
(PD); the principle of coherent verbaction; the principle of theorice; the principle of
transaffectivity.
Codiology: the code of personal Cosmoethics (CPC); the codes of Diplomacy; the codes
of Paradiplomacy; the code of Paralaw.
Theoryology: the theory of group evolution.
Technology: the observation techniques; the self-questioning techniques; the techniques
of self-derepression; the techniques for the reeducation and improvement of the cosmoethical use
of our Will as a driver of our consciential self-evolution.
Volunteeriology: the voluntary work in the conscientiocentric institutions (CIs)
connected with the dissemination of Conscientiology on a planetary level.
Laboratoriology: the conscientiological laboratory of paralaw; the conscientiological
laboratory of self-Thosenology; the conscientiological laboratories for mentalsomatic deintrusion
Holocycle, Holotheca and Tertuliarium; the conscientiological laboratory Serenarium.
Collegiology: the Invisible Colleges of Conscientiology; the Invisible College of
Cosmoethicologists; the Invisible College of Intermissivists; the Invisible College of
Assistantiology; the Invisible College of Holokarmology; the Invisible College of Conviviology;
the Invisible College of Paradiplomacy; the Invisible College of Parapoliticology; the Invisible
College of Cosmovisiology; the Invisible College of Parareurbanology; the Invisible College of
Universalism.
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Effectology: the attracting effect of consciential openness; the attracting effect of
polyglotism; the attracting effect of polymathy; the effect of orthothosenity; the effect of empathy;
the effect of sincere friendships; the effect of healthy conviviality; the effect of interassistantial
availability; the effect of interassistantial theorice.
Neosynapsology: the recycling of retrosynapses making room for neosynapses.
Binomiology: the binomial space-time; the binomial understanding-knowledge.
Interactiology: the interaction between intellectual knowledge about universalism–
everyday theorice of universalism.
Crescendology: the crescendo hours-days-months-years-decades-centuries-millennia to
be able to improve one´s lucidity and interassistantial performance; the crescendo exact sciences–
natural sciences–social and human sciences–Conscientiology.
Trinomiology: the holobiography–holokarma–Personal Evolutionary Record (PER)
trinomial.
Polynomiology: the chronological polynomial events-dates-names-numbers.
Antagonismology: the antagonism taking advantage of the Age of Abundance /
consciential wastage.
Paradoxology: the paradox of the consciousness containing within itself the
understanding of universalism and of the cosmos.
Politicology: the direct democracy; the democratic collegiate bodies; the cosmoethic
world state.
Legislatiology: the law of return; the law of the greatest evolutionary effort; the
universalistic human laws.
Philiology: the neophilia; the self-researchophilia; the holobiographiophilia; the
recexophilia.
Phobiology: the elimination of xenophobia; the overcoming of homophobia.
Interdisciplinology: the Evolutiology; the Universalismology; the Multiculturology; the
Holoconviviology; the Parachronology; the Synchronology; the Historiology; the
Holobiographology; the self-Evolutiology; the self-Priorology; the self-Discernmentology; the
Holomaturology.
IV. Profilology
Castology: the lucid conscin; the lucid human bait; the deperto being; the universalist
conscin; the interplanetary interassistantial conscin; the encyclopaedist conscin; the free consciex
(FC).
Masculinology / Femininology: the universalist; the anti-universalist; the diplomat; the
public servant; the immigrant; the stateless person; the community citizen; the planetary citizen;
the serenissimus Reurbaniser.
Hominology: the Homo sapiens universalis; the Homo sapiens cosmoethicus; the Homo
sapiens multidimensionalis; the Homo sapiens convivens; the Homo sapiens interassistentialis;
the Homo sapiens paradireitologus; the Homo sapiens paradiplomaticus; the Homo sapiens
parageopoliticus; the Homo sapiens pacificator; the Homo sapiens despertus; the Homo sapiens
cosmovisiologus; the Homo sapiens offiexologus.
V. Argumentology
Examplology: perfunctory universalist profile = the profile of a conscin remembering
what they have learned during the intermissive course, when they intellectually introjected and
understood the value and principle of universalism; advanced universalist profile = the profile of a
conscin who theatically applies the precepts of Universalism; cosmoconscious universalist profile
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International Journal of Conscientiology (IJC)
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= the profile of a conscin lucid of the needs of, self-capacity for, and theacticity of cosmic
multidimensional interassistance.
Culturology: the experience of universalism in practice; the culture of
intercomprehension; the multiculturalism; the Planetary Multiculturology; the Extraphysical
Multiculturology.
Pangraphy. It is worth noting the universalistic pangraphic profile of the conscin who
practises the technique of pangraphy when producing parareurbanological interassistantial work.
Philosophies. The cognitive holobiographic path of the consciousness with a universalistic profile, by hypothesis, was constructed by living under ideas thought in metaphysics,
ontology, epistemology, and hermeneutics. It is worth mentioning the answers to the three
fundamental questions of philosophy, present in great historical moments, such as the seven listed
hereunder in chronological order, regarding western tradition (there is still some ongoing debate as
to whether eastern tradition consists of philosophies or religions):
1. Pre-Socratic philosophy (7th to 5th century bce).
2. Ancient and Hellenistic classical Greek philosophy (5th century b.e.c. to the 1st
century).
3. Medieval philosophy (5th to 15th century).
4. European Renaissance: the anthropocentrism or Man, and not God, at the center of
the Universe (15th and 16th century).
5. Modern philosophy: the primacy of reason, rationalism, and empiricism (17th
century).
6. Modern philosophy and Enlightenment: the Kantian idealism; the 2 great Kantian
and Hegelian; the skepticism (17th to 19th century).
7. Postmodern philosophy: the pragmatism; the relativism; the structuralism; the
phenomenology; the existentialism; the absurd (20th century).
Cosmopolitanism. According to Recompositionology, here are listed in alphabetical
order, for example, 7 characteristics related to the universalistic profile typical of large
cosmopolitan metropolises and certain countries:
1. Asylum-refuge: the practice of political asylum and refuge, like the countries where
these precepts are already being practiced.
2. Assistance: the non-governmental organizations (NGOs); the social entrepreneurship;
the philanthropy; the actions in favour of the most disadvantaged countries.
3. Inclusion: the practice of including citizens from the most diverse countries.
4. Recycling: the gradual elimination of prejudice and racism.
5. Reconciliation: the reconciliation with the countries and peoples of former colonies.
6. Volunteering: the valuing of volunteering.
7. Will: the effort to improve, recompose, and assist, manifested in everyday human
actions.
Profile. From the perspective of Holomaturology, here are, for example, 21 strongtraits,
consciential attributes, or mature habits related to the universalistic profile, listed in alphabetical
order:
01. Adaptability.
02. Assistantiality.
03. Consciential openness.
04. Cosmoethical positioning.
05. Cosmovision.
06. Entrepreneurship.
07. Generosity.
08. Heterorespect.
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International Journal of Conscientiology (IJC)
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09. Hovering above.
10. Hyperacuity.
11. Impartiality.
12. Intercooperation.
13. Objectivity.
14. Omniparapsychism.
15. Pioneering.
16. Polyglotism.
17. Polymathy.
18. Self-confidence.
19. Self-learning.
20. Serenity.
21. Welcoming.
VI. Conclusion
Referenciology. Through the criteria of Mentalsomatology here are, for example, in
alphabetical order, 15 entries from the Encyclopaedia of Conscientiology, and their respective
specialties and central themes, that evidence a direct relationship with the universalistic profile,
and are indicated to the expand the most exhaustive, detailed approach of interested researchers:
01. Consciential Closedness (Fechadismo consciencial): Parapathology; Nosographic.
02. Consciential Openness (Abertismo consciencial): Evolutiology; Homeostatic.
03. Conviviologic
Universalism
(Universalismo
conviviológico):
Universalismology; Homeostatic.
04. European Community Law (Direito comunitário europeu): Legislology;
Homeostatic.
05. Foreigner Conscin (Conscin estrangeira): Self-experimentology; Neutral.
06. Interassistantial Polyglotism (Poliglotismo interassistencial): Interassistantiology; Homeostatic.
07. Large Conscin (Conscin large): Intraphysicology; Homeostatic.
08. Multicultural Openness (Abertismo multicultural): Universalismology; Homeostatic.
09. Paradiplomatic Profile (Perfil paradiplomático): Paradiplomaciology; Homeostatic.
10. Path Opener (Abridor de caminho): Interassistantiology; Homeostatic.
11. Sursum conscientia: Reurbexology; Homeostatic.
12. Universalistic Conscin (Conscin universalista): Cosmoethicology; Homeostatic.
13. Universalistic Self-reeducability (Autorreeducabilidade universalista): Selfreeducationology; Homeostatic.
14. Universalistic Sense (Senso universalista): Cosmoethicology; Homeostatic.
15. Universalistic Welcoming (Acolhimento universal): Interassistantiology;
Homeostatic.
THE UNIVERSALISTIC PROFILE HAS BEEN PREPARED BY
FCS AND SERENISSIMI FOR CENTURIES AND GRADUALLY PUT INTO PRACTICE WITH THE ASSISTANCE OF THE
EQUIPEXES DEDICATED TO COSMIC REURBANIZATION.
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International Journal of Conscientiology (IJC)
Volume 2, No. 1, August 2022
Questionology. Regarding your personal degree of universalism, can you, reader, identify
in which stage you are? Is it engraved in your holothosenity and present in your everyday choices
and actions?
Specific Bibliography:
1. Vieira, Waldo; Homo sapiens pacificus; Holociclo revisors team; 1,584 p.; 24 sections; 413 chaps.; 403
abbrevs.; 38 E-mails; 434 enus.; 484 foreignisms; 1 photo; 37 illus.; 168 trivocabular megathosenes; 1 microbiography; 36
tables.; 15 websites; glos. 241 terms; 25 pinacographies; 103 musicographies; 24 discographies; 20 cenographies; 240
films; 9,625 refs.; alph.; geo.; ono.; 29 x 21,5 x 7 cm; enc.; 3rd Ed.; International Asociation of the Centre for the Higher
Studies of Conscientiology (CEAEC); & International Association of Editares; Foz do Iguaçu, PR; 2007; p. 546-549.
2. Idem; Homo sapiens reurbanisatus; Holociclo revisors team; 1,584 p.; 24 sections; 479 chaps.; 139
abbrevs.; 12 E-mails; 597 enus.; 413 foreignisms; 1 photo; 40 illus.; 1 microbiography; 25 tables.; 4 websites; glos. 241
terms; 3 infographics; 102 films; 7,665 refs.; alph.; geo.; ono.; 29 x 21 x 7 cm; enc.; 3rd Ed.; International Asociation of the
Centre for the Higher Studies of Conscientiology (CEAEC); Foz do Iguaçu, PR; 2004; p. 836-864.
L. S. A.i
i
Universalistic profile (Perfil Universalista) is the verbet No. 5,458 of the Encyclopaedia of
Conscientiology, written by Liliana Alexandre, presented on 13 January 2021. The permission for
publication of this English version was kindly granted by ENCYCLOSSAPIENS.
58
International Journal of Conscientiology (IJC)
Volume 2, No. 1, August 2022
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