Evidence and
Experiences Suggestive of Existential Seriality
Nelson Abreu
ABSTRACT
This literature review guides the reader through different experiential, experimental, and theoretical approaches that can be pursued to investigate the theory of existential seriality (reincarnation). Included are two accounts of experiences of Arlene Beyrouti related to resoma (reactivation of the soma; physical birth) and desoma (deactivation of the soma; physical death). Some ontological challenges (fundamental “why’s”) are also addressed.
The consciential paradigm was derived through historical observations, scientific experiments, but primarily the consensus of many personal experiences - from someone’s single, spontaneous experience to the veteran projector’s thousands of will-induced, lucid out-of-body experiences and other psychical experiences. The consciential paradigm describes the consciousness as multidimensional. This is relatively easy to verify through confirmed observations done through out-of-body experiences, including near-death experiences of the blind; clairvoyance; or remote viewing. Experimental protocols like Gary Schwartz’s After Life Experiments compare the information gathered by different mediums about the diseased. Repeated joint out-of-body experiences are also very self-evident.
During out-of-body experiences or clairvoyantly, we can see that we manifest through our bioenergies (chi). It is rare, but we can also have mental projections similar to accounts throughout history of cosmic unity and enlightenment (satori, samadhi) that reveal the mental body and consciousnesses that manifest solely through this body. Finally, this paradigm also posits that we are in a process of continual evolution and one day each of us will become a Free Consciousness after we exit the reincarnation cycle and shed the physical (soma) and astral (psychosoma) bodies.
Of all the components of the consciential paradigm, existential seriality or reincarnation is the most difficult to study and it takes the most effort and time to verify.
What evidence is there of the process of rebirth?
One of the foremost researchers and writers in this area is Dr. Ian Stevenson, head of the Department of Psychiatric Medicine at the University of Virginia School of Medicine. Dr. Stevenson has traveled the world documenting and investigating about 2000 claims of children's recall of past lives. He was able to verify many of the child's observations including the correspondence of unusual birthmarks or defects with the medical records of wounds (usually terminal) of the previous physical existence.
Alegretti discusses in the landmark Retrocognitions: An Investigation into Memories of Past Lives and the Period Between Lives why it is useful to invert resources into remembering past lives, and more importantly, the latest intermissive period - or the period between physical lives. Recalling the intermissive period, many times facilitated by out-of-body experiences, can allow the individual to recover some directives of their existential program or what they planned to accomplish in this lifetime. The intermissive period and intermissive courses or preparations for the upcoming physical life can be observed through OBE's. The intermissive period is also discussed in works such as Our Evolution, Projections of the Consciousness, and 700 Experimentos da Conscienciologia by Waldo Vieira, MD; Journey of Souls: Case Studies of Life Between Lives by Michael Newton; and Life Between Life by Joe Fisher and Joel Whitten; the Journal of Conscientiology's thematic issue on the Intermissive Period and Intermissive Courses (No. 26).
We can find cases where children express thoughts, actions, events and environments of past existences that they could not have known or learned from their present life. Carol Bowman's Children's Past Lives describes instances when they even spoke in foreign languages they had not learned physically. The pre-birth experience (PBE) or near-birth experience (NBE) is not as widely studied as the near-death experience (NDE), but it is a piece of this puzzle and can even happen during an NDE.
“I see my mother, in
the back of the car, wearing a dress with little red flowers on in. My father,
at the wheel, seems nervous. He is driving a green car that I have never seen
before. I see my grandmother standing at her door waving, bidding them good-bye
and wishing them good luck. She is leaning on her right side.
My father backs up the car by mistake. He shifts gears and moves forward. They
head to the hospital. My mother will go into labor soon; my resoma is just
moments away.”
Once, I casually told this recollection to my mother who
was surprised by the details I recounted like my father backing up in the
driveway, where they drove from, and what my mother was wearing. The green car
I remembered was sold before I ever laid eyes on it, so I had never seen it -
not even in an album.
In Coming from the Light by Sarah Hinze, we find an illustrative account about a three-year-old:
"No, tell me of Grandpa Robert." I was surprised. This was my grandpa. I had not told stories of him, and I could not imagine where he had heard his name. He had died before I had even married. "How do you know about Grandpa Robert?" I asked. "Well, Momma," he said with reverence, "he's the one who brought me to earth."
In other cases, parents meet their upcoming children in out-of-body experiences and can accurately predict many of their characteristics. Some recall witnessing the wedding of their parents well before their body was conceived. In one anonymous account, the child described dark red carpeting that was replaced by tiles just days before the wedding but whose morphothosene (extraphysical thought form) presumably remained intact for some time. The child had no way to learn about the carpet after birth.
Further convincing evidence can be gathered by witnessing the process of rebirth from the extraphysical perspective, including the planning of who the parents should be, simulations of physical situations as part of special courses in more advanced cases, and the energetic connection to the fetus.
I remember, as a child, laying on the top of a bunker bed, when my hands seemed to raise of their own accord and start moving in an interesting pattern - as if weaving the air. My hands would move in circles and my arms would also trace circles toward and away from my body. I enjoyed watching it like a playful dance.
Later, I came to realize that this was a technique of mobilizing energies. I have found myself doing this intraphysically, for example, with my dying grandmother. As I made these automatic, spontaneous movements, there was an energetic interaction with her body. My family did not know what to do or say as they witnessed her unconscious body twitching. Her desoma (deactivation of the soma or body) was complete the next day. A similar situation took place with a close friend. I had the idea to visit him in the hospital for some days. The next day after I visited and donated energies he also went through desoma.
However, the most impressive experience was extraphysical. I found myself projected in someone’s house. I felt that I was in Germany and I did not recognize the family who was distraught. I stood facing the terminally-ill and suffering lady who needed assistance. She was young but bald and seemed to be wasting away to cancer. Behind me, several helpers channeled an enormous amount of energy through me and toward the needy consciousness.
I cannot stress enough the stark contrast between the physical and extraphysical reality of the same situation. Intraphysically, the relatives noticed she was dying and were wailing of sadness. Extraphysically, it was like an awe-striking light show, bright and colorful bioenergy irradiating from her as the connection between the soma and psychosoma was severed. This was a very intense energetic exchange, but when it was over the just-returned extraphysical consciousness looked very healthy and beautiful. She looked very happy to be free from her dying soma. Two consciousnesses appeared, one to each side of her, and escorted her somewhere else - they vanished quickly. The consciousnesses behind me flew away immediately and I was taken back to the soma. The helpers did not have a precise shape but looked like an agglomeration of light. I did my best to search through obituaries but I did not come across her picture.
Several accounts of past life recall have been triggered by hypnotic memory regression (sometimes contaminated by experiences of the hypnotist or of others when performed in group). Authors in this area include Brian Weiss, Adrian Finkelstein, Edith Fiore, Sue Carpenter, Carol Bowman, Charles Cayce, and Gina Serminara. Retrocognition can also happen spontaneously when, for instance, a person meets someone he or she has loved during many lives and remembers their moments together on Earth or before physical birth. Our recognitions of immediate affinities (or irrational suspicion) can be forms of past life recall. The author of Healing Past Lives through Dreams describes a possible retrocognitive dream that rooted a phobia to a past life trauma.
Our skills and weaknesses, likes and dislikes, attractions and repulsions, even our current relationships and life context are all hints of our past experiences and actions that can be correlated by a series of retrocognitions. It is very important not to rush into conclusions like many people who think they were Cleopatra or Napoleon. When the retrocognition is not the most intense, one can confuse “memories” with fantasy, sometimes elaborated from identifiable literature or movies (cryptomnesia). After a close study of our biography and our personality plus dozens of out-of-body experiences, recurrent synchronicities, and several past-life recalls of the same life we can piece together a more reliable timeline.
In his book Someone Else's Yesterday, Jeffrey J. Keene hypothesizes that a person in this life can strongly resemble the person he or she was in a previous life. For instance, he compares photos of himself and a general. Beyond striking physical similarities, like shared facial scars, and behaviors. "Their lives are so intertwined that they appear to be one." Another rare but very convincing source of evidence is the group retrocognition, like the one reported by attendees of the 2nd International Congress of Projectiology in Barcelona, where several individuals recalled consistent details of the same shared period of history, including facts that can be checked in historical records and that match the tendencies of the personalities or relationships in the group.
All of the aforementioned methods are retrospective, with the exception of the simultaneous observation of other people's death, intermissive period (between physical lives) and rebirth process. Precognition of an upcoming physical existence can happen, especially when preparing for it during the later stages of physical existence. The documented observations could later be verified. We are probably not asking questions about past lives and existential program for the first time, and we are likely to do the same in the next intraphysical period.
With this in mind, as a shortcut of sorts, Dr. Waldo Vieira introduced the concept of self-relay as a method to add more continuity from one physical period to the next. Rather than “re-inventing the wheel” and repeating certain efforts or mistakes, we can pick up from where we left off in the last existential series. This is one of the first and most elegant prospective techniques for recalling past lives, as one deliberately and ingeniously leaves clues to help one, in the future, to find out about today’s identify, knowledge and endeavors. Dr. Vieira has reportedly done so through his first tome Projectiology and a conspicuous example is found in the dedication page of the unparalleled treatise Homo Sapiens Reurbanizatus.
Self-relay is reminiscent of a time capsule or a container that is buried for years with belongings and mementos to be eventually unearthed to recover the objects and relish the memories of things you had done, things you had possessed, and people you had known but had forgotten about. Another prospective resource would be a sort of electronic database and a bank of physical time capsules for you to archive now and identify and recover in your next intraphysical period (physical lifetime). Systematically done, in due time it can provide further evidence of reincarnation, and more importantly it can help make up for loss of memory life after life until we evolve enough that this does not happen anymore.
The Time Capsule Project (Nelson Abreu, IAC), Multiexistential Strategic Planning (Paulo de Mello, IIPC), and the online journal system (Sereni, IAC) are efforts in their infancy that point in this direction. Our primary, integral, or holo-memory is obviously not stored in the physical body or even our psychosoma (astral body), but rather in our mental body, which is the only vehicle that we retain after we exit the rebirth cycle. The more we mature and evolve, the more we can handle and are able to recall.
“Little by little, the physical consciousness liberates itself from the tyranny of machines, including the human body-machine, through the lucid projection and eventually through the deactivation of the third body.”
Waldo Vieira, MD
Why go through resoma?
But why don’t we exist exclusively in the extraphysical condition? There is something to be said for an unknown, but inevitable desoma or deactivation of the soma (human body) as a motivator. This condition can create a healthy pressure or stress that encourages us to take advantage of the opportunities of physical life. A person knows that they have a certain amount of time to take advantage of their opportunities to accomplish their objectives and then it is going to stop, with or without possible extensions. An indefinitely long intraphysical existence could lead the individual, in many cases, to become accommodated and squander opportunities not guaranteed to resurface anytime soon. With an infinite physical lifespan, the importance of the present compared to the endless future tends to zero according to Best’s application of the law of marginal returns.
We could describe benefits of undergoing physical death. Depending on what you accomplish this lifetime, you can program and prepare for your next physical lifetime from a higher perspective and much less restricted acuity because of the “heavy veil” effect of dense matter on your lucidity. Rodrigo Medeiros (IAC-Miami) points to other advantages of going through desoma and eventually resoma (reconnection to a physical body; rebirth; reincarnation). We can experience different types of genetics and environmental or mesological conditions. For instance, we could experience life in different extraterrestrial bodies and civilizations reported in non-physical travel and some retrocognition or past-life recall accounts. Alternatively, we can see the world from the less feminist and the less chauvinist perspectives and understand that each side has its strengths and limitations: one is not necessarily superior to the other and we should celebrate their differences. We can comprehend both sides not simply theoretically, but experientially - there is no replacement to direct, first hand experience.
Relationships between consciousnesses can end up in a very unfriendly manner, to the point each party considers the situation irreconcilable after many years of troubled relations. A new life with limited recall of past experiences, allows for the development of positive experiences that time around, perhaps through closely associated family roles. Later on, these more positive experiences can be jointly evaluated mitigating the negative effects of the original dispute.
There is also a certain logic to the cyclical nature of alternating biological lives and non-physical period between lives. In the physical dimension, people of all strata of spiritual maturity and awareness (or levels of enlightenment), social groups and cultures mix in a way that does not happen so easily in more rarified dimensions. Witness how much extraphysically-reurbanized consciousnesses have to catch up with even by the standards of intraphysical society (laws). We forego much of our extraphysical acuity and memory so that we can take advantage of these interactions, which provide rich experiences that accelerate our personal and collective evolution or integral development.
On the other hand, it is eventually more productive to return to the extraphysical dimension and prepare for a fresh start in a new body. Voluntary, non-pathological desoma through will alone, executed after one’s life task is complete, is described in ancient traditions as an appropriate action by more spiritually-evolved or enlightened individuals. For some time, we can “enjoy a period of existence without the physical body - our favorite pet - that cannot survive without sleeping, breathing, eating, and drinking (Medeiros).” Free from sexual and survival needs, the consciousness can experience advanced forms of manifestation, learning, travel or locomotion, thinking, communication, and cognition that cannot be mapped to the more coarse physical senses and body. Accounts of such experiences are mentioned in Projections of the Consciousness - a dairy of out-of-body experiences by Dr. Waldo Vieira or other classics by authors like Robert Monroe, Robert Crookall, Ernesto Bozzano, Muldoon and Carrington. Reading is one of the most effective projective techniques, especially when there are more specific targets in mind whether emotional, educational, scientific, or altruistic.
Many people who undergo a near-death experience are reluctant to return to temporary physical life (not to mention eternal biological life) because they feel pleasantly liberated and serene away from physical density and responsibility. However, this reaction demonstrates a certain lack of maturity, as neither condition is better; we should simply take full advantage of each.
Considering how many people are unhappy with their life, the priority becomes revealing the purpose of life. Yet, what can we possibly do that has not already been done in this millennial search? Our contemporary effort has been limited to the physicalist perspective. The out-of-body experience and other psi phenomena can reveal extraphysical variables or a multidimensional and multiexistential (many lives) perspective. Increased self-awareness and continual personal and collective improvement - the development of the full spectrum of human potential and intelligences - and the consequent reduction of suffering from immature choices and behaviors emerges as a paramount aim of life.
Through self-analysis and transcending experiences we can obtain hints of our existential program, or set of goals or priorities selected for a physical life. This includes the study our personal strong and weak traits; our ability to interact with others; our level of ethics in a broader or cosmic sense not limited to human society; our degree of universalism (the opposite of provincialism, parochialism, and bigotry); the quality and degree of connections and relationships with other individuals and groups; recall of past lives in and out of the body; first-hand extraphysical experiences; studying synchronicities, intuition, and inspiration with discernment. All of the above are facilitated by mastering of one's energetic body and the Vibrational State.
Ultimately, our integral maturity will allow us to exit the rebirth cycle, permanently freeing ourselves from the limitations of the physical and extraphysical-emotional body. The third death or nirvana ushers a new era in our evolution as a free consciousness; free from the restrictions of space, time, and form in Plato’s dimension of ideas and discernment in a condition of ineffable unity with the rest of the Cosmos. Plato, like a limited number of people throughout history, probably had a glimpse of this condition through the experience of enlightenment, satori, samadhi, or cosmic consciousness. As a free consciousness, we will find an entirely new way of living, creating, and evolving - one we cannot begin to fathom. Evolution seems endless - but it does not have to be suffered by dragging our feet and para-feet. Let’s take the next step - today!
Why don’t I just “ascend” to cosmoconsciousness?
However, we can take our questioning one step further. Whereas we might ask materialists “why live at all?,” we might like to ask “why do we have a holosoma?” to critics of Projectiology like the leaders of the Transcendental Meditation movement who claim that extraphysical experiences are a waste of time. They may ask, “Rather than get lost in intermediate kindergarten stages, why not go for direct ascendance into oneness with the universe or god?”
To respond to these views, let us reflected about why it is that after the experience of enlightenment one comes crashing back to more rudimentary dimensions; why we have a soma and psychosoma to begin with instead of living blissfully in the mentalsomatic dimension; and why the modern world affords us with increasing opportunities to interact with other people when we could isolate ourselves. These more rudimentary bodies that anchor us down most of the time and our present baseline condition are a reflection of our evolutionary needs and responsibilities (karmic debts).
It is no coincidence that the most marking state of consciousness throughout history has been cosmic consciousness. The experience of enlightenment, samadhi, satori, and the out-of-body experience with the mentalsoma (mentalsoma projection) are similar descriptions of experiencing unity and love with All and the absence of all spatial and temporal limitation. Though we exist in this level - the closest we can get to pure consciousness - this experience is rare even when compared with the projection with the psychosoma (typical out-of-body experience).
“The world is a distracting place. Yet, it is the world we are intended to focus in. How can we develop an appetite for focus and minimize our interest for distraction (de la Tour)?” We, as advanced as we may be compared to sub-humans, have great difficulty in integrating our work, motivation, and leisure in an evolutionary intelligent way. What of the numerous cases of brilliant children and adults diagnosed with Asperger’s Syndrome or Attention Deficit Disorder (including the so-called Indigo Children) who have a hard time successfully integrating into an increasingly information-overloaded and fast-paced society?
If most existential programs are rendered virile in face of our consciential basement, physical restriction of our memory and acuity, and environmental derailments, how would an ant evolve in a human body? It would be oligophrenic or completely autistic, unable to take advantage of its physical existence. A human-level consciousness with the mentalsoma as its primary body would, compared to a Free Consciousness, effectively regress to a vegetative state. A monkey with a top-of-the-line Formula 1 car will not finish the racing lap faster than a toddler with a tricycle. Even for a common pre-serenissimus, the purely mentalsomatic existence, would make him or her - at best - awed into stagnation and blissed out of evolution.
Also, we can realize that, sometimes, disclosure of certain levels of advanced knowledge or realities can be more harmful than beneficial. Beyond the obvious case of someone who is significantly mentally ill, forcing information upon individuals can be described as an evolutionary rape. We must respect the evolutionary level of others, especially those who do not understand and are not ready for self-scrutiny and assuming full responsibility for the course of their lives in a multidimensional reality. It is unreasonable to expect the same evolutionary, including ethical, excellence from everyone. However, that is not an excuse to avoid that which we already understand and are therefore capable of doing (coherence, cosmoethics) and to omit the responsibilities we freely accepted in the intermissive period. With the awakening to multidimensionality, it is critical to maintain the solechakras (feet) firmly planted on the ground while the crownchakra is tuned to the Cosmos (Vieira).
When one has reached the evolutionary level of a dog, the physical corpus of a worm is no longer useful to further its development - the consciousness enjoying a canine soma has long dispensed of bodies of lower development. When one masters the physical and emotional realms of one’s micro-universe, its bodies have become the macrosomas among macrosomas. These bodies no longer provide limitations to be overcome for these advanced consciousnesses and the experience in an organic body - on Earth or elsewhere - is no longer advantageous. His or her karmic debts or compromises with groupkarmic companions have been fulfilled and s/he becomes a Free Consciousness, opening its mentalsomatic course - a completely new way of evolving that we can barely begin to understand and relate to (Vieira 1999).
Our evolutionary moment and opportunity is in the here and now, the present-future: the past is education, no more. We must focus on the present life and engender a more agile and aware pace in our evolution. We do not know how long we have left in this soma, so let us execute our directives, perhaps earn a moratorium on this lifespan, plan our next intraphysical adventure, and a maybe merit a macrosoma for our next existential program. That said, the more advanced consciousnesses provide a ruler for us to diagnose our own evolutionary condition, to prognosticate our self-development, to trace out our self-determined renovation, and to offer us a comprehensive and holistic vision of the consciential universe.
These arguments are an appeal to balance in our efforts, not a call to totally abandon the pursuit of a mentalsomatic projection. Ironically, if we invert in our evolution we will eventually find ourselves thosenizing more mentalsomatically through theorice of scholarship; communicability; assistance and intraconsciential recycling driven by maxi-fraternity and cosmoethics. As we evolve toward desperticity (a more realistically attainable goal than the third death in the medium term), we predispose ourselves to mental projections either as intraphysical or extraphysical consciousnesses.
Cosmoconsciousness is the state of extremely expanded (or unrestricted) awareness of the cosmos, life, and the order of the universe in a “state of bliss and mental exaltation.” In this ineffable condition, one can sense “the living presence of the universe and becomes one with it, temporarily composing an indivisible unit (Vieira 1999).” Communication with more evolved beings (free consciousnesses) can provoke an awareness of one’s holohistory and enlightenment that is practically instantaneous (due to the virtually atemporal nature of the experience) but still based on logic, rationality, and discernment. An account of one such experience can be found in Dr. Vieira’s Projections of the Consciousness, Chapter 60.
Though it is rare, this ever-marking experience is certainly worth pursuing provided you do not use this challenge as an escape from your intraphysical responsibilities. The more advanced multidimensional experiences we have under our belt, the more advanced questions we can stimulate our mentalsoma with, the more serene, universalistic, altruistic and fraternal we can become, together with the ability to let go of our most pervasive conditionings - the very frame of the physical world: time, space, form - the more likely we are to experience cosmoconsciousness or the mentalsomatic out-of-body experience.
The conventional understanding of evolution posits that consciousness emerged from biological complexity as a survival adaptation. This hypothesis is rooted in the belief or supposition that life arises from biological systems. In turn, biological life started randomly or by accident. Under this worldview, all that we are can be reduced to our genetics and epiphenomena, or the brain’s biochemical reactions to the environment. When the machine dies, the consciousness ceases to be. Many scholars attempt to explain all we do as mechanisms that the species developed to survive and make babies.
Beyond evidence that the consciousness survives physical death, which is largely dismissed by the scientific establishment, all that stands in the way of this simplistic rationale is the existence of what philosophers call qualia. There is no apparent reason why we should be aware of what it feels like to be us. Why is there a feeling associated with the color blue that can differ from person to person? Conscientiomotor evolution proposes that biological evolution is driven by or is a reflection of the evolution of the non-physical consciousness. As the consciousness principle becomes more advanced, it stimulates the creation of a physical corpus more suitable to its kinetic, emotional, and mental capabilities. The biasing of random processes, exploiting the uncertainty principle of quantum mechanics, could be the interface of consciousness (through bioenergy or qi) with physical events (genes and neurons).
This model is more akin to the ideas of Alfred Russell Wallace, co-discoverer of natural selection that was widely quoted by Darwin. Wallace, who developed an active interest in psychical phenomena and faculties, thought that natural selection cannot account for other faculties like mathematical, artistic, and musical genius, wit, humor, and “metaphysical musings.” He also believed that the raison d'être of the universe was the development of the human spirit (Wallace 1889).
The accumulation of experiences over thousands of physical and extraphysical existences is our paragenetic inheritance or holohistory. In other words, our personality traits, preferences, affinities, innate ideas, and even the family we are born into are not just a result of physical chance. Beyond the “nature and nurture” factors, there is a strong noetic element of the consciousness per se. The person in the physical dimension, the intraphysical consciousness, is “a dimmed caricature of its extraphysical self (Musskopt 2004).” The price for the evolutionary opportunities of physical existence is the severe restriction of the acuity and liberty we enjoy as extraphysical consciousnesses. As we evolve, more of our true self shines through the thick veil of the physical body at an earlier age.
In more recent millennia, we hypothesize that waves of interplanetary migration to and away from the Earth have facilitated social evolution. With the agricultural, scientific, industrial, and informatics revolutions the personal and social reality on Earth has changed dramatically. Among us we can find transmigrated individuals who have been reincarnating on Earth for varying periods of time who have a more developed evolutionary intelligence. These are otherwise “normal” people who understand that not all progress is evolution. The crucial type of personal and social evolution on Earth is now less focused on the physical body, physical technology, or the accumulation of material excess.
The Earth has been walked on by consciousnesses originating from increasingly advanced and subtle regions of the extraphysical dimension as the situation on Earth allowed. This evolution was, at first, primarily reflected by physical aptitude or the development of a more able body with a brain wired for competitive physical survival. The advanced “monkey,” our physical body, “is like a pet” that needs to sleep, breathe, eat, and mate is our genetic inheritance (Alegretti 2005). Our evolution is catalyzed by the interaction this vehicle allows with people of different levels of evolution and in a variety of situations. Do you have a body or does the body have you? What percentage of your time and thoughts are left for yourself?
Many thousands of years ago, it was difficult for our ancestors to ponder the fundamental questions of life as they lacked sufficiently advanced mental, psychical, and emotional development. Even if they did, where would they find the time and energy if the fundamental logistics were not in place? They had to spend most of their time fighting competitors for fulfillment of basic needs like eating, reproducing, and resting. They were frequently attacked by ferocious predators, lacked proper shelter, and populations were dramatically smaller and more isolated than today (Pilarinou).
From a biological evolutionary point of view, if you are able to survive and adapt to the elements of nature that threaten to kill you, that is a good start. Finally, you've make it in life if you are able to successfully mate and pass on your genes to offspring to assure the continuation of the species. The rising average life expectancy and continuous population boom indicate this is no longer an all-consuming challenge for many fortunate humans. Then, there are definitions of success that we might learn directly or indirectly from our family, friends, educators, politicians, the media, military recruiters, the clergy, and so on.
Finally, there is often a "gut feeling" or intuition that tells you there must be something more to life than the “standard packages” or “combos” like a large house and a spouse you can find comfort in and boast about, pets and children running around, and the most expensive vehicle you can get your hands on. This world can appear so foreign compared to our extraphysical origin that we can miss people and places we do not recall (our “hometown”) so intensely that we feel melancholic, very out-of-place, like an alien or the black sheep. These ill-adapted but brilliant and psychic individuals recover from Foreigner’s Syndrome when they rediscover multidimensionality and begin to recall their existential program (Balona).
We no longer have to live as if we were just ephemeral bodies. Today we are capable of reducing the restriction the physical body imposes on our acuity. We can recall that before the trauma of physical birth, we planned a life mission to be fulfilled before we return to the extraphysical dimension. Through the out-of-body experience you can project to different levels of reality beyond the physical, including your extraphysical origin or “hometown.” Our evolution has shifted toward advancing our awareness and control of non-physical bodies and dimensions. This promotes increase in emotional and interpersonal maturity, bioenergetic health (chi), and the development of our ethics and fraternity. Our lack of self-awareness is at the root of society’s most serious ailments.
We live critical existences since our evolutionary opportunity and responsibility has never been this great. After millennia of technological progress, there is much easier access to our basic needs. Access to food is comparatively so effortless and abundant that our energy storage survival mechanism today contributes to many early deaths by obesity. Where as before we suffered from scarcity, today we must become more mature to choose intelligently in a world of abundance: including abundance of options of information, entertainment, labor, purchases, and ambitions. Evolutionary intelligence leads one to focus, despite the distractions, on that which promotes one’s personal maturity and the well-being of others.
While we clean the mess we created, we can take advantage of our successes, like the ability to communicate with more people and farther than ever. The common person in the developed world currently enjoys more leisure time and does not have to constantly look over his shoulder. Some elements in society have turned their increased agency and free time to unlock mysteries of physical nature and to create technological extensions of our body. Some technologies attempt to make up for the psychic abilities we enjoyed in the extraphysical dimension like flight, fast travel and communication, and easier access to information. These innovations have narrowed the effective distance between cultures, increased our physical well-being, comfort, and lifespan. We have logarithmically expanded the extent, sophistication, and accessibility of knowledge, and, more recently, we have made advances in human rights and the protection of the environment.
NOTE: This technical essay has been submitted for publication to the Journal of Conscientiology.
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Nelson
Abreu
IAC
Miami, Florida, USA
Nelson.Abreu@iacworld.org
Thank
you to Arlene Beyrouti from Miami (arleneve76@yahoo.com) for sharing her personal
experiences for this publication.