The dialogue between the dressed conscious and the spontaneous conscious
In many living beings, the tension that arises from the organism, A tension, always involves some psychic or brain activity. By carrying out the “energetic conversion” and the “f-e cranial balance”, the organism of the human being was able to develop its consciousness. Thus, our psychic activity involves the association of the consciousness with the non-conscious (the latter is formed by most of the cellular activities of the organism).
The conscious is always educated in one way or another. We will call this educated conscious dressed conscious and it is usually different from the spontaneous conscious. The oscillation between these two different areas of our conscious is always manifested in the human being’s psychic expression:
• systematic thinking and imagination
• trained or educated intelligence and spontaneous intelligence
• educated psyche that controls and dominates the CVP and spontaneous psyche that stems from the CVP as a result of the natural association between conscious and non-conscious.
The difference and the dialogue between these two areas of our conscious are always present in our lives.
When this difference increases considerably, the natural association between the spontaneous and the dressed conscious disappears and as a consequence the internal conflict arises:
The individual is aware of the obsession that has settled in his or her mind but he/she feels helpless before it. At this stage, one part of the individual is in confrontation with the other part. In other words, one area of the conscious perceives that the other area of the same conscious is intensely obsessed with anxiety, affliction, claustrophobia, dispersion, preoccupation, depression, or euphoria. The individual cannot cope with this situation and as a consequence, he/she suffers.
When the internal conflict arises, the individual feels helpless before the force of life that is manifested in an obsessive and extremely intense way in relation to some excessive partial tension. This internally overexcited vital force, this repressed or inhibited desire arises from the human organism and it does not exist in any other species. What makes this EPT exclusively human is the fact that our organisms are the only ones that share the mechanisms of both the conscious and the non-conscious, of the voluntary and the involuntary in its own natural structure.
The quality of our human nature lies in the fact that it is endowed with the conscious or consciousness since this is the part of our psyche that enables us to live outside the strictly natural processes that take place within our organisms, Nevertheless, we usually disregard the fact that this psychic capacity stems from the human organism. Thus, we usually hold the conscious responsible, in isolation, for most of our problems instead of paying attention at the disjunction between conscious and non conscious in our own organisms. If we did, we would realise that many problems that arise from this internal conflict are caused because the communication between our conscious and the A tension has been totally or partially broken. In other words, the conscious cannot feel the real desire that arises from our inner self, how some specific A tension rises over and over again, and as a consequence, it suffers.
If this lack of communication between the dressed conscious and the spontaneous conscious goes on, the A tension will become excessive partial tension, EPT.
The only way the individual can make his or her A tension alternate with a state of relaxation is by observing it.
On the other hand, if the individual ignores it completely, the spontaneous manifestation will remain permanently inhibited and it will surface as physical or psychic problems some time later.
Many of today’s diseases have their sources in the internal conflict that takes place within our conscious. This conflict is not the dissociation between the conscious and the subconscious or unconscious. It is the dissociation that arises within the conscious, between its dressed area (when it is not associated and usually in confrontation with the non-conscious) and its spontaneous area (which holds a natural association with the non-conscious). We do not claim that both parts of the conscious – dressed and spontaneous – should be totally unified. What we want to emphasise is the vital need to observe the difference and the dialogue between both of them.
To be able to carry out this observation we must pay attention to our own spontaneous psychic activity that stems from the life that lies in our organisms.
