Inspiracin Transpersonal

por Roberto Assagioli, M. D.

Parte 1
Si mirramos sobre nosotros las "muestras de los tiempos", el estado actual de la humanidad, de la direccin de sus intereses y de la naturaleza de su comportamiento, debemos ser pulsados sin duda alguna por una polarizacin cada vez mayor entre dos tendencias de oposicin. En la una mano hay un deseo immoderate para y la bsqueda fren tica posesiones materiales, el disfrute sensuous, la maestr!a de la naturaleza y la autoridad sobre otros seres humanos, "untadas con los acompa#amientos inevitables en cada campo de la licencia y de la uno mismo$asertividad, de la agresividad individual y colectiva, y de la violencia. %or otra parte encontramos, e&hibido en la forma ms o menos abierta, un grado de descontento con ese materialism, la agresin y el egocentrismo que, entre muchos de los "venes, se convierte en rebelin abierta. Esta oposicin es caracterizada por una bsqueda consciente o inconsciente para los valores y satisfacciones diversas y ms altas y longing para qu generalmente se llama espiritual o religioso. %ero la trayectoria de esta bsqueda se derrama con incertidumbre, la confusin y el malentendido. 'no nota una parado"a e&tra#a en el hecho que, mientras que hay una abundancia de evidencia que se#ala a la e&istencia de esta esfera ms alta obtenida por los hombres y las mu"eres de cada edad y lugar, ha sido el ob"eto investigacin cient!fica de poco y en gran parte insatisfactoria. 'n nmero de razones e&plican esta situacin. En el primer lugar, un concepto errneo del m todo cient!fico se lleva a cabo e&tensamente, que limitar!a su uso a las t cnicas cuantitativas y estad!sticas satisfechas a las ciencias naturales. (dems, la mente es renuente admitir la e&istencia de la realidad y de los valores no$ racionales) confunde el estupendo$racional con el el irracional o an contra$racional. *ay tambi n el hecho de que las descripciones de e&periencias en esta esfera ms alta estn acostadas generalmente en los t rminos asociados a doctrinas religiosas, y emplean cuadros, s!mbolos y formas aceptadas no ms de largo o reconoci como vlido por la mentalidad moderna. +ientras que ,eyserling ha dicho de su manera irreverente, "se han e&hibido en los marcos construidos fuera de sus propios pre"udicar." -tra dificultad proviene las insuficiencias inherentes en la lengua, la incapacidad de la e&presin verbal para comunicar la naturaleza verdadera de la e&periencia transporte$ personal. .odos que han procurado la descripcin de tales e&periencias han afirmado que son inefables. /ste es una de las caracter!sticas atribuidas a la e&periencia mystical por 0uillermo 1ames en sus variedades de experiencia religiosa. 2inalmente, el miedo de aventurar en un diverso mundo el comn, diario se debe contar con, un mundo que sea desconocido y conveniente baflling. Este miedo es consolidado por la presentacin frecuente de esto "que aventura" de una manera negativa, llamando generalmente para la renuncia de todos a las cuales unan al hombre generalmente, mientras que la tensin escasa se pone en sus aspectos positivos y felices. .odo el esto construye

resistencia y repugnancia fuertes as! como qu se ha llamado la "denegacin de la sublimacin". %ero, a pesar de todos, el descontento y la bsqueda para "algo otro", la fascinacin en e&plorar y la conquista de los mundos internos, que luz viva muchos tienen glimpsed, tienen malo el efecto de dibu"ar nmeros grandes a los que se presentan como "mensa"eros" y gu!as en esta esfera, y que recogen alrededor de s! mismos entusisticos y de adherentes y de disciples a menudo fanticos. %ero la variacin amplia en valor distingue los mensa"es y la capacidad de estas gu!as, o de los "amos". 3e lado a lado con la ense#anza alta y genuina est proffered cul es totalmente falsa o contiene una adicin de la verdad y de la ilusin en proporciones el variar. 2lanqueando las gu!as verdaderamente sabias deben ser encontradas los profetas falsos que emplean y ense#an los m todos que son no solamente sin valor, pero a veces peligroso tambi n. (d"unto mienten la necesidad y la urgencia del estudio cient!fico y de la investigacin e&perimental en este campo4 cient!fico en el sentido de ser independiente de cada doctrina, sistema y autoridad personal. 5os estudios y la investigacin a lo largo de estas l!neas se han iniciado y estn e&perimentando el desarrollo rpido. 6onstituyen un nuevo rama de la psicolog!a, que se ha dado el "transpersonal conocido" y que se podr!a llamar "psicolog!a de la altura") pero esto es solamente un principio4 mucho restos que se har. *ablando para me, este campo ha ocupado mi atencin por muchos a#os, y me ahora 7"unio de de 89:;< contratan en la tarea de coordinar y de sistematizar mi contribucin personal al campo a un libro que se llamar Height Psychology y el uno mismo . Su !ndice propuesto transportar una idea del vastness y de la comple"idad de este campo4 8. >. ?. ;. 3imensiones de la =ntroduccin a la psicolog!a %sicolog!a 7superficial< de dos dimensiones) %sicolog!a 3e la %rofundidad) %sicolog!a 3e la (ltura 7.ranspersonal<) *acia una psicolog!a tridimensional, sint tica.

Contenido
8. >. ?. ;. B. D. @iveles del mundo interno) El nivel superconsciente) E&periencia y realizacin) 6aracter!sticas distintivas de las "alturas" A El uno mismo 7e&periencias summaryCe&istential y realidades transcendental<) 5as siete diversas trayectorias4 a. El religioso, piadoso, m!stico) b. El tico, regenerador) c. El est tico) d. 5a trayectoria del servicio social$humanitario y del heroico) e. El cient!fico$filosfico) f. El ritualista o ceremonial) g. 5a trayectoria de la voluntad.

:. +edios y t cnicas para la realizacin del transpersonal4 %endiente y subida. 'no de los temas principales cubiertos por esta psicolog!a de la altura es la relacin entre las actividades Superconsciente, del transpersonal y la vida consciente, o, para poner l ms e&acto, las varias modalidades empleadas en el paso del contenido Superconsciente y las energ!as en el campo del sentido ordinario el despertar. *ay varias de estas modalidades, y el thev se puede indicar as!4 =. ==. ===. =E. E. E=. E==. =ntuicin =maginacin =luminacin Fevelacin =nspiracin 6reacin 6omprensin e interpretacin

@o funcionan por separado, sino tienden para actuar ms o menos simultneamente y en combinaciones de proporciones que var!an. Esto hace fcil confundir uno con otro) cul es porqu su estudio cient!fico requiere que las distinciones y las diferencias que e&isten entre cada uno de ellos est n establecidas claramente. 5a diferenciacin de esta naturaleza es esencial si se van sus relaciones e interacciones a ser reconocidas y a ser entendidas correctamente. Este estudio tiene en su vuelta sus varios aspectos y etapas, que tambi n se deben mantener distintas4 8. 5a 2enomenolgia, es decir, la ensambladura del G- 7 espontneamente adquirido de las e&periencias observ hechos, por e"emplo han sido descritos y presentados por una gran cantidad de testigos de cada vez y colocan. >. 5a modalidad de los procesos por los cuales el paso del estupendo$consciente al consciente es efectuado. ?. 5as t cnicas que han servido, y todav!a sirven, para crear y para promover ese paso. /stos incluyen el vario e&terno y las prcticas internas asociadas a las diversas religiones, as! como esos e"ercicios que, aunque sabidos por una variedad de nombres, se pueden agrupar ba"o t!tulo gen rico del yoga. ;. 5os resultados inmediatos y los efectos subsecuentes que proceden de ellos. B. 5os m todos para alertar peligros y reparar el da#o potencial causado por la "pendiente" o por el irruption de las energ!as del transpersonal. D. 5as maneras de hacer un uso me"or y ms fructuoso de estas realizaciones y energ!as. %rimero de todos consideremos las varias modalidades referidas arriba, por las cuales los elementos y las actividades Superconsciente efectan el paso en el campo del sentido.

I. INTUICIN

(qu! una distincin se debe hacer entre la intuicin como una funcin ps!quica y los resultados de su accin, es decir, las intuiciones que tienen diversas caracter!sticas. 5a definicin comnmente dada de la palabra es etymologicallv derivado de "en$tueri", significando considerar en. Es la vista, la opinin inmediata de un ob"eto prendido en su realidad individual. 6omo una funcin cognoscitiva espec!fica, autnoma, la intuicin se sabe y se ha reconocido e&tensamente en el este y el oeste. 5a psicolog!a cient!fica self$styled, en el contrario, no ha reconocido su validez como medio del sentido, debido a su concepto restricto y unilateral del campo y de los m todos de ciencia, ni la ha identificado con la opinin sensuous directa de est!mulos e&ternos. %ero una reaccin contra este e&clusivism in"ustificado ha materializado y est continuando. 5os dos campeones principales de la validez y del valor de la intuicin han sido Hergson y ,eyserling. (unque estuvieron mirados y clasificados como filsofos, amba poseyeron un sentido ps!quico e&cepcionalmente que discriminaba basado en la intuicin, y en el caso de ,eyserling, en una capacidad profunda para empathy y la uno mismo$identificacioAn con otras. *icieron as! las contribuciones inestimables al conocimiento de la mente humana, las contribuciones que la nueva psicolog!a cient!fica tendr que tomar debido en cuenta. En el campo terminantemente psicologico, el cr dito es debido a 1ung para afirmar la e&istencia y la validez de la intuicin como funcin ps!quica espec!fica y autnoma. /l dice esto sobre l4 +iro la intuicin como funcin psicologica bsica. Es la funcin que media opiniones de una manera inconsciente. .odo, es e&terno o los ob"etos internos o sus relaciones, puede ser el foco de esta opinin. 5a particularidad de la intuicin es que es ni opinin del sentido, ni sinti ndose, ni inferencia intelectual, aunque puede tambi n aparecer en estas formas. En la intuicin un contenido se presenta entero y termina, sin nuestro poder e&plicar o descubrir cmo este contenido vino en e&istencia. 5a intuicin es una clase de aprehensin instintiva, ninguna materia de qu contenido. 6omo la sensacin, es una funcin irracional de la opinin. 6omo con la sensacin, su contenido tiene el carcter de ser dado, en contraste al carcter derivado "o" producido "" del contenido de pensamiento y de sensacin. El conocimiento intuitivo posee una certeza y una conviccin intr!nsecas, que permitieron a Spinoza 7y a Hergson< mantener el intuitiva del scientia como la forma ms alta de conocimiento. 5a intuicin comparte esta calidad con la sensacin, que certeza se basa sobre su fundacin f!sica. El certaintv de los restos de la intuicin igualmente en un estado definido de la "vigilancia ps!quica" de de qui n origen es inconsciente el tema. %gina ;8?, .ipos %sicologicos, 6. 6. 1ung. 7Serie II 3e Hollinger, %rensa 3e la 'niversidad 3e %rinceton, 89:8.< /l la llama irracional, una designacin que se preste al malentendido, puesto que podr!a ser interpretado como contrario razonar, mientras que en realidad es simplemente diferente, pero no en la oposicin. %uede ser que mane se llame pararational, o, me"or, transporte$ racionales. .he types of intuition are three in number. .here are first of all the sensory intuitions associated Jith the conscious perception of visual, auditory, tactile, etc., impressions

produced by stimuli originating in the environment. .his class need not detain us, as it is limited to personal psychic levels and does not concern the Superconsciente. .hen Je have intuitions of ideas, in the %latoisic sense, and since these come from a higher region than that in Jhich the ordinary mind functions, they may be considered to be transpersonal. .he same can be said of the third Kind of higher intuition, that is to say the aesthetic, the religious, the mystical and even the scientific 7for instance, those of higher mathematics<. .his denotes the difference betJeen the personal psychological and the transpersonal life. =ntuitions present themselves to the consciousness, or are perceived by it, in tJo Jays. .he first, Jhich adheres more closely, to the etymological meaning, can be described as the opening of an "inner eye", thus permitting the "sight" or perception of some reality inaccessible to normal mental vision. .he other Jay is characterized by a brilliant, lightning$liKe flash of light, Jhich, "descending" into the field of consciousness, is perceived by the "=", the centre of consciousness at its normal level or "seat". ( common and specific characteristic of intuitions is their "authenticity". .hey convey the perception of their ob"ect in its totality, liKe an organic Jhole, and thereby differ from the mental consciousness, Jhich is analytical. ,eyserling points this out clearly in the folloJing passage from 3e la pensee au& sources4 +an, liKe all animals, is intimately linKed to the total mass of beings and things, and if instinct is lacKing in him or is so atrophied that he cannot depend upon his elementary impulses, then the human equivalent of instinct must intervene in order that man may freely orient himself in the 6-S+-S. =n this sense only the intuitives are free4 and that is Jhy they alone provide all the great revealers, the leaders and the innovators. (s ,eyserling says, the intuition displays another specific characteristic, its orientation toJards becoming, toJards the future4 .he intuition penetrates the veils of the future and, therefore, of the possible. Hut reality is in perpetual transformation, and therefore only he is able to see it Jho grasps directly Jhat from time to time is possible, and this in a double sense. 2irstly, because above all the facts some ApossibilitiesA e&ist) and in the second place, because he perceives directly, among the possibilities, those Jhich at times and in determined conditions, can be realized. Hoth can be derived only from a primordial interior e&perience of the all 7totality<. .his points to the intuitionAs capacity to pass beyond the acquisition of KnoJledge about an ob"ectAs every quality to capture its very essence, i.e., Jhat it =S. .hus the intuition qualifies as one of the fields of investigation of the neJ psychology of Heing, in Jhich +asloJ Jas the pioneer.

II. IMAGINATI N

.hat the imagination has a close relationship Jith the intuition is evidenced by the fact that intuitions often do not present themselves to the consciousness in an abstract, simple and "pure" Jay, but rather in the guise of images. .his entails a primary tasK of distinguishing the content, the essence, the idea inherent in an intuition from the form, the vestments, so to speaK, Jhich it assumes. .he character of the form being symbolic, the comple& and important question of symbolism arises. (s = have dealt Jith this elseJhere 78< = shall limit myself here to emphasizing the tJofold and, in a certain sense, contrasting nature and function of the symbol. =t can both veil and reveal. Lhen mistaKen for the reality that it e&presses, it veils it and is thus a source of illusion. Lhen recognized for Jhat it is, a means of e&pression, it constitutes a useful and at times indispensable aid to "catching" and then illuminating a transcendental reality. =ndependently of its cognitive function as a means and vehicle of the intuition, the imagination displays several other and different aspects. .here is first of all simple reproductive imagination, that is, the vehicle of memory$pictures of sensations and impressions already e&perienced 7mnemonic images<. Lhile the visual is the most frequent of these, memory images of other sense$mediated impressions abound, the most important being the aural. 5atent and stored in Jhat may be termed the "records of the unconscious", they can surface spontaneously into consciousness, or be re$evoKed by the Jill. .he capacity to store and recall images is immense, one might say practically unlimited. 'nder certain conditions 7hypnotic and feverish states< detailed memories of events occurring in early childhood can rise to the surface of consciousness. .here are, again, the prodigies of memory e&hibited by some great orchestral conductors 7notably .oscanini< Jhose ability to remember entire symphonies and operas enabled them to conduct a JorK Jithout reference to the score. Equally surprising is the Jay some advanced chess players can visualize the positions and moves of the pieces and play a number of simultaneous games Jithout seeing the boards..hen there is creative imagination4 its great importance is insufficiently recognized and its poJer little utilized, especially in education. (s = shall be enlarging on this later Jhen dealing Jith creativity, = Jish at this point simply to maKe a passing reference to dreams, Jhich are a mi&ed product of the tJo types of imagination4 reproductive and creative.

III. I!!UMINATI N
-ne of the Jays in Jhich the Superconsciente manifests most frequently in the consciousness is illumination, Jhich folloJs the opening of the "inner eye". (lthough intuition and illumination have a close affinity, each presents points of difference. =n a general Jay an intuition can be said to be an illuminative flash concerning some particular aspect or manifestation of Feality. Hut illumination is something more e&pansive and enduring) it is a vision that reveals the essential nature and synthetic unity of the Jhole of Feality, or of some of its ma"or aspects. =t is the perception of a "light" Jhich, emanating from Feality itself, is different from physical light. +uch evidential testimony relating to this e&perience is contained in Lilliam 1amesA Earieties of Feligious E&perience and LinsloJ *allAs -bserved =lluminates. .his type of illumination may be regarded as the

revelation of divine immanence, of the unity of the 'niversal 5ife as it manifests through myriads of forms. =ts most pertinent description is that contained in HocK I of the Hhagavada 0ita, in Jhich it is termed the "Fevelation of the 'niversal 2orm". ( number of poets have had and tried to e&press this e&perience of illumination, the greatest of them being 3ante, Jho fills the "%aradise" of his 3ivine 6omedy Jith e&pressions of light. (t the beginning of the 6anto he clearly claims to have undergone the ineffable e&perience of the loftiest 5ight, the light that pervades the highest level, the "heaven" closest to the Supreme Feality Jhich is 0od. =n the consciousness of its percipients, manifestation of the light assumes different aspects) or rather, different aspects of light dominate according to the individual, since they are not separate but interpenetrate and fuse in varying proportions. Sometimes, as in the case of .agore, the cognitive aspect is overriding. =n the 6hristian as Jell as the Eastern mystics it is associated Jith feelings of love and adoration. =n others it arouses a sense of "oy, Jhich may reach ecstatic bliss. Hut, = repeat, it is a matter of the prevalence of one or other of these aspects. =n general all are present to a certain e&tent.

I" R#"#!ATI N
( type of illuminative e&perience different from those mentioned so far is the "flash" of consciousness, often a sudden perception, of Jhat a human being is, in Jhich an individual e&periences a revelation of himself. .his revelation can have various, sometimes opposite, features and effects. .he first, of a strongly positive nature, is the vision of the Jonderful potentialities latent or active on the Superconsciente levels. .hey can yield a dazzling revelatory flash of the spiritual Self. .his is accompanied by a neJ understanding, a true comprehension, of the self and of others. .he consciousness, Jhile e&periencing a sense of enlargement and e&pansion, is suffused by feelings of "oy, goodness, love and gratitude. Even this revelation, hoJever, if une&pected, sudden and over$intense, can produce undesirable and even unhealthy reactions. =t can generate a sensation of e&citation and e&altation. =n cases Jhere aJareness of the difference betJeen the spiritual Self and the personal "=" is lacKing, the latter may attribute to itself the qualities and poJer of the former, Jith megalomania as the possible end product. .he other, reverse, aspect of inner illumination is the revelation of the inferior, darK features of the personality, hitherto ignored or unrecognized, or more or less negated and repressed in the subconscious. .hey constitute Jhat 1ung calls the "shadoJ". Lhen e&perienced Jithout Jarning, this revelation can prove emotionally unbalancing, being often e&acerbated by depressive states, fear and even despair. .he prevention, or at least abatement, of such effects is responsive to a prior psychological preparation. .he Key to this preparation is a KnoJledge of depth psychology, Jhich cushions the shocK of surprise and assists the acceptance of the revelation by e&posing the truth that the darK features of the personality form part of the general human condition.

-ther reactions, less e&treme but still damaging, can be e&perienced at the emotional as Jell as the physical level, should the nervous system not tolerate the intensity, or "voltage", of the irruptive psycho$spiritual energies. = have Jritten of this in my monograph, "Self$ Fealization and %sychological 3isturbances", incorporated in Psychosynthesis - A Manual of Principles and Techniques, 7@.G., *obbs, 3orman M 6o., 89DB<. *ere = shall confine myself to saying that in this case, also, a preventive aJare$ness of the different levels of human nature, as afforded by "three dimensional psychology", can lessen and help tolerate the reactions in question, as Jell as indicate the methods of eliminating them.

". IN$PIRATI N "I. CR#ATI N

=nspiration and psycho$spiritual creation represent other types of relationship and interaction betJeen the Superconsciente and consciousness. =t is of importance to reach a realization of the differences e&isting betJeen illumination, inspiration, and creation, and Keep them clearly defined, as they are often confused. illumination can confer inspirations and often does so, but not alJays. Lith some mystics illumination remains sub"ective and may create a contemplative state. =t often unleashes a rush of love and aspiration to become united Jith 0od, to fuse oneself Jith the Supreme Feality) but it does not necessarily inspire e&ternal e&pression or instigate action. -n the other hand there is the type of inspiration Jhich taKes place Jithout illumination, elevation and e&pansion of consciousness. +ost composers e&perience it at one time or another, but +ozart testified to the frequency Jith Jhich it virtually "dictated" his JorKs from early childhood on. ( distinct difference is to be noted betJeen inspiration and creation. =n its deeper sense inspiration denotes the process Jhereby more or less elaborated contents pass or descend from transpersonal levels, from the Superconsciente, into the field of consciousness. 6reation is, rather, a process Jhereby these contents are elaborated prior to their descent or appearance in consciousness. 6reation is thus analogous to the conception and gestation of a neJ organism in the maternal uterus, inspiration being analogous to the birth or emergence of the creature. .he "birth" can occur at various stages of the elaboration. =n some cases the product enters the consciousness clearly formulated and complete, equipped to pursue an autonomous e&istence, as occurs biologically in the case of many animals. =n others, it "surfaces" in a crude, unfinished state, needing to be JorKed on, sometimes e&tensively, by the conscious "=" until it acquires an adequate form. (nalogously to physical parturition, the birth is sometimes spontaneous, rapid and easy, and accompanied by a feeling of "oy. Get it can be difficult, protracted and painful.

"II. UND#R$TANDING AND INT#RPR#TATI N

=n a certain sense this is the most important stage, for it gives significance to all that precedes it. =ntuitions, illuminations and the revelations they produce must be properly understood if erroneous interpretations, faulty applications, and inappropriate and even harmful actions are to be avoided. .hese types of error are so frequently encountered that quotable e&amples of them abound. = shall, hoJever, refer only to tJo e&tremely common classes) one consisting of misinterpretations of impulses or inner "commands" to act) the other of mental failure to grasp truths Jhich appear in the field of consciousness. (n outstanding e&ample of the first type is a Jell$KnoJn episode in the life of St. 2rancis. Shortly after his conversion, Jhile engaged in prayer, he heard an inner voice telling him to "go and restore my 6hurch". (Jare that there Jas nearby a small abandoned church, he interpreted the message as a divine command to repair it, Jhich he proceeded to do. -nly later did he understand that the Jords carried another and far Jider meaning. the revelation concerned a mission to restore the 6atholic 6hurch, then passing through a phase of conspicuous decadence. *oJ admirably he fulfilled this mission is common KnoJledge. (n e&ample of the second type, totally dissimilar in character, has to do Jith a very different sort of man. =t concerns the flashing revelation that 2riedrich @ietzsche had of the great cycles Jhich unfold in the eternity of the cosmic becoming. *e interpreted and e&pressed this revelation in his theory of the "eternal return". *e argued that, time being Jithout limit, Jhile the number of e&isting material atoms, hoJever vast, is finite, and their possible combinations are necessarily finite, it folloJs that sooner or later these combinations must recur and reappear as they Jere before, repeating the process ad infinitum. .his discouraging doctrine Jas the natural outcome of an erroneous premise Jhich held that the number of atoms Jas finite and invariable. 5eaving aside the inherent absurdity of this hypothesis, it has been confuted by the demonstration by modern physics that the atoms of matter are continually disintegrating, to form neJ ones Jith different properties. Lhat @ietzsche had intuited Jas the cyclic nature of cosmic manifestation, of the evolutionary process. .his corresponds to the Eastern conception of the great cycles governing the appearance and disappearance of the Jorlds$in other Jords, of the periodic emergence of matter, its evolution in innumerable forms 7+anvantara<, and finally its reabsorption into the spirit, the unmanifest 7%ralaya<. Fecent discoveries in astronomy of the formation and dissolution of stars and gala&ies fully confirm this conception. (pplying it to the human scale, Eastern beliefs interpret it in terms of the cyclic manifestation of the soul in a series of bodies 7reincarnation<. Hut none of that implies an identical return, but rather points to a reappearance in progressively finer forms, an evolution folloJing an ascending spiral. .his misconception on the part of @ietzsche affords a striKing e&ample of hoJ an originally correct intuition can be misinterpreted. .he psychological field is the scene of a never$ending series of problems associated Jith symbol interpretation, aod one in Jhich confusion and error are continually cropping up. ( particularly fertile round for misunderstanding is the symbolism employed in dreams and myths, as Jell as that appearing in artistic and literary JorKs. Lhile these errors often derive from the preconceptions and private theories of those Jho interpret, a further difficulty stems from the proneness of symbols to carry different meanings at different levels of reality, Jithout their coining into conflict or being mutually e&clusive. .his should alJays be borne in mind.

Notes
8. See "Symbols of .ranspersonal E&periences", Journal of Transpersonal Psychology, Spring, 89D9) or Feprint 88, %sychosynthesis Fesearch 2oundation, @.G. 89D9.
URL= Last revised: January 13 2!!1 http://two.not2.org/psychosynthesis/articles/ti.htm

>D mayo >NN;, >4;>