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Beyond Schizophrenia
Beyond Schizophrenia
The Soul
The soul of a living being consists of the following elements: The intention or the "expressive center", and the "perceptual center". Every being, whether living or spiritual, has its own soul. The intention originates from the soul and not from the biological brain. For this reason, we can continue to think and affect our environment and entourage after our death.
In any mediumistic trance our inability to coordinate or synchronize our gestures with another being confirms that our expressive centers, sources of the manifestation of our intentions, are separated. The subconscious is a term that refers to what is actually the influence of a spirit.
The perceptual center of an individual (the physical perceptual center combined with the psychospiritual perceptual center), since it is part of the soul, cannot be studied by the physical senses (except through theoretical documents that describe and explain it). It is invisible and not physically malleable. The brain is actually an intermediate biological tool between the soul and the physical world. Science that naturally prioritizes evidence and takes into account more palpable realities in its claims mistakenly infers that the perceptual center or expressive center is the brain.
On this basis, to attribute the psychological realities that a schizophrenic experiences simply to the state of his brain would be an incomplete and therefore false allegation. Psychiatrists who today specialize in understanding how the brain works mislead clients of their expertise when they claim that vision is produced by the brain.
The connotations of "pure creation of the brain" that they associate with the psychospiritual realities they have named "delirium", "hallucination", "subconscious" and so on, are inaccurate. These false connotations constitute a mistake and a false belief in their theory.
Psychiatry's justifications for indicating that I am delusional perfectly reflect its belief that an individual's psychological world is created in and by the brain. When there is an anomaly in the state of an individual's psychospiritual bubble, they disproportionately easily denounce a chemical imbalance in his brain. In fact, taking for granted that "normal" people behave in a healthy way, we consider a person "crazy" or "disoriented" when they are is simply "oriented differently."
One day, a Spirit appeared and spoke to me:
"I see you struggle to choose your path in life.
Know this — the world holds many gifts for you.
Since you recognize me as the Spirit of Goodness, pledge to follow where I lead.
I will guide you into the depths of a faraway forest — dense, mysterious, and sadly little-known.
There you will uncover a wondrous land where you may build your new home.
If you place your trust in me, I will help you clear the thorns and chart the road to this hidden world."
Now, after a long and perilous journey, the seasons have turned. I have traced the path to my new world and I wait with eager heart
to welcome those from my native land who wish to see its treasures, to walk its untrodden ways, and perhaps to settle here — to join me in clearing, shaping, and building, until one day, new civilizations rise from this soil.
The Brain: The Junction Between Body and Soul
If the fruits of a tree represent a person’s accomplishments, can a fruitless tree be revived simply by treating the junction between trunk and roots? Might something deeper — less visible — need tending?
Likewise, imagine two children on a seesaw: one grounded, the other suspended. To lift the child on the right, would adjusting only the pivot point truly help? Is the center of gravity where the transformation must begin?
So it is with the human brain — the mysterious junction between body and soul. In the case of schizophrenia, focusing solely on this pivot — the brain — may not be enough to restore balance. One cannot rehabilitate a person with schizophrenia simply by treating their brain.
I have come to see schizophrenia not just as an illness, but as a disruption in the deeper architecture of the self — something that cannot be edited or erased with chemical interventions alone. Treating it with antipsychotics may be like trying to delete data from a secondary section of a computer system, when the original entry lives in the primary layer — unchangeable from the surface.
Or like forcing the needles of a clock to stop — without ever removing the battery.
Beneath all this, I believe there is a universal experience of hearing "voices" — only some of us recognize them. For most, they blur into the constant hum of thought. But during moments of psychosis, a person may hear them distinctly. And in those moments, what is clear to the sufferer remains invisible — or incomprehensible — to those around them.
To heal, perhaps we must begin not at the surface of symptoms, but at the source of the signal — in the soil, not the fruit; in the root system, not the stem.
Mediumistic trance
Psychiatry blames a lack of dopamine production in my brain for my so-called "delusions". In my case, this term "delusions" falsely claims that I am a victim of "false beliefs". Some recreational drugs freeze components of the brain that normally amplify psychospiritual perception. This anesthesia gives rise to the so-called "hallucination" (a term with a false connotation of "pure brain production") which in normal times constitutes a simple distraction (when one is "daydreaming") or a dream (when one sleeps). The folkloric term "vision" for this phenomenon implies a connotation of "communication with spirits".
The last name (vision) is actually the most accurate. Ironically, reality has, in the face of the progress of science, been drowned in the mythological connotation of folklore. Our dependence on evidence chains us to ignorance.
A psychospiritual manifestation can constitute in its subject a point of reference to adequately configure his interpretation of the psychospiritual world. Without this experience, the elements that make up the psychospiritual world are classified in a more or less confusing and random way. My experience allows me to distinguish that what a psychiatrist calls my subconscious is (at least in large part) the influence of a spirit and what a medium calls a "mediumistic trance" (the influence of a spirit on me) is directly associated with the following concepts:
-Intuition
-Instinct
-Inspiration
-Conscience (good or bad)
-Biological clock
-Vision: Daydreaming or an idea or a dream or a hallucination.
Through the spiritual manifestation in my life, I find that at least a large part of each of the preceding concepts consists of a contribution from one or more spirits in the subject's surroundings.
Telepathy
There is always at least one spirit existing in parallel with us—whether we are aware of it or not. Some may refer to this presence as a Guardian Angel. This spirit perceives our thoughts constantly, in all situations. When the spirit forms a thought while in alignment with us, we receive it as a kind of conceptual impression—what we often call intuition. The more time we spend reflecting on this impression, and the more complex it is, the more clearly we can decode and understand its meaning. This is how a spirit guides and communicates with us.
Spirits manifest themselves through our psyche. When a spirit speaks to us, the message may come in the form of a dream or a vision. Our physical ears do not register any sound; the message doesn't travel through space as a sound wave. Rather, it is a telepathic transmission—one that moves through thought alone.
Consider when we speak to someone on the phone whom we’ve never met. Our imagination might construct a mental image of them that turns out to be inaccurate when we meet in person. This illustrates a deeper truth: the mental image we create of someone speaking to us without physical presence is independent of their true identity.
If I witness person X display a new emotion or attitude I’ve never seen before, and later a spirit attempts to communicate that same emotion to me, it may use the memory of person X to represent it. Whether intentionally or not, the spirit may personify X through my emotions and imagination. If I’m unaware of the true source of this experience, I may mistakenly believe that I’m receiving a telepathic message from person X directly.
When we daydream and a scenario unfolds in our imagination without a clear cause, there is often a hidden message behind it. With careful analysis, this message can be uncovered. This is one way spirits communicate with us. Dreams, in fact, are this same kind of vision—but they occur while we sleep.
When young children play alone at a daycare, each immersed in their own world with an "imaginary friend," psychologists might describe it as a "collective monologue." But in truth, these children may be interacting with spirits present in their immediate spiritual environment.
Similarly, when person Y walks home from work and mumbles to himself, replaying a conversation with his boss, he is aware he's deep in thought—but the structured nature of this inner dialogue may actually be shaped by a spirit. This spirit embodies the emotional and psychological impression of the boss, forming a sort of "psychospiritual bubble" that influences Y’s state of mind.
There are times during daydreaming when this spirit-presence becomes noticeable. You might suddenly become aware that you are dreaming or reflecting. But the moment you try to take control of the scene, it often fades—images vanish, sounds disappear. This shows that we do not have full control over our dreams or visions.
When a song plays in our head, it doesn’t mean the song is stored physically in our brain. It’s not necessarily nearby in space either. In that sense, what we imagine doesn't exist in a specific geographical location. Whether we are dreaming,
daydreaming, or hearing a song internally, these are not mere brain functions, in my view. Rather, they originate from a metaphysical source—residing in what could be called the fourth dimension.
This fourth dimension is, I believe, where our ancestors dwell.
As someone who lives with schizophrenia, I hear voices. I don’t believe these are hallucinations, but instead perceive them as genuine communications from the spiritual realm—messages from beyond this physical life.
The psychospiritual bubble
Awake, as in sleep, we are subject to and conditioned by influences from our environment and surroundings. These influences constitute what I call a psychospiritual bubble. This psychospiritual bubble is therefore defined as the set of knowledge, values and beliefs, both false and based in truth, which constitute the point of view of an individual and which have a direct influence on him at the moment when he must make a decision or make a choice.
There are as many psychospiritual bubbles as there are people, although these tend to resemble each other for members of the same social group or culture. A social culture therefore represents a psychospiritual bubble. It consists of a limited and subjective palette of ideologies and information that motivate the people who are part of it to behave in more or less similar ways and to advocate more or less similar ideologies. As soon as we find ourselves in such a bubble, the conditions of that bubble become what we consider normal.
"Good" and "evil" are often defined in terms of the psychospiritual bubble in which we find ourselves. Perfect objectivity depends on knowledge of all kinds of psychospiritual bubbles, and without exception. Science, being based on the scientific method that identifies evidence is supposed to be objective. However, an incomplete science represents a psychospiritual bubble.
Sensory Proportions Pie Chart
In this chart, the pie slices represent the sensitivity of the senses. The area where there is no slice represents perception via the 6th sense. When we are sober, here is more or less how the proportions of our perceptions are distributed:
Legend
1: sight
2: touch
3: smell
4: hearing
5: taste
6: 6th sense
Here is the pie of a person who is intoxicated or under the influence of certain drugs. This chart explains the analgesic and hallucinogenic effect:
This is what a blind man's "pie" looks like. A blind person is more perceptive by the other senses than people who have access to all their senses:
There are two factors to consider in determining perceptivity:
1- Sensitivity (an analgesic can reduce the sensitivity of the physical senses);
2- The intensity of stimuli directed through the senses.
A person who dreams while sleeping will experience the same kind of perception as a person under the influence of hallucinogens, however (as represented in this chart) the proportions of sensitivity remain as those of a sober person.
The intensity of stimuli directed at the 6th sense (represented by the 90% in the piechart) does not mean that it particularly increases. It is the intensity of the stimuli directed to the 5 physical senses that being reduced ensures a proportional increase in the value of perception via the 6th sense.
Obviously, the total intensity value of stimuli directed at all the senses varies over time. The "100%" indicates only the value of all the stimuli perceived at a given time. It does not mean that the senses all perceive at full capacity in the analyzed lapse of time.
Life project
People in our society tend to prepare for retirement much more anxiously than their afterlife. The definition of secularism for most secular people implies that not only do they not have a confessional opinion, they also do not believe in the afterlife, they do not have a clear definition of what happens after death or they do not maintain habits of dialogue or simple thoughts to establish a personal conception of what will happen after their death.
A contractor does not build a building beyond the cliff of a precipice. A person who considers that his life will not be maintained beyond his death will not build his life project according to a continuity. On the other hand, an authentic believer will not fail to prepare his afterlife.
Here is how I make a general distinction between the dynamics of my life project as it took shape before my first spiritual manifestations and that of my current life project:
A – The idea of a definitive death has an effect on the vision of a life project. A person that is secular might tend to target the construction of his spirit-attitude according to a definitive death. This attitude ensures an almost certain and shorter-term dissipation of the spirit-attitude of the individual.
B – Someone who believes that he will remain active and continue to contribute to the rise of civilization long after his death will reflect this attitude in the course of his projects.
The marked presence of either of these two types of philosophies in a society will inevitably be reflected in the characteristics of its culture. For example, in some religious cultures, the behavior of individuals denotes a concern for doing the right thing for fear of some punishment beyond death.
A spiritual manifestation in an individual's life can force a restructuring of his mode of functioning. In my case, since I live among an environment made up mainly of people who function informally according to Table A, my new imposed philosophy contrasts markedly with that of these people and has transformed my lifestyle so that I become incompatible with the society in which I live, and as a result I am marginalized by the phenomenon commonly referred to as schizophrenia.
Heaven and hell
When we talk about heaven and hell, we are usually mistakenly referring to a place. In my opinion, heaven and hell are not geographical or spatial destinations but rather psychospiritual destinations. They are not places but rather states of mind.
Sadness, suffering and shame are among the components of hell and when we experience any of these conditions, we find ourselves in hell. The more we experience them, the more we find ourselves in hell.
In this sense, joy, pleasure and pride are among the components of paradise.
Also, in this sense, it is not necessary to access the afterlife to find ourselves in one or the other of these psychospiritual territories.
When we die, our soul ceases to coordinate with our physical body. The physical body becomes at this moment independent of the soul. It can be reduced to ashes without this having any consequences on the soul that inhabited it.
When we die and become aware of it, this new experience becomes decisive for our way of seeing things, for our way of defining life. Understanding what's next tells us, among other things, what kind of person we've been in our lives.
For example, if it was customary for a person, throughout his life, to solve his own problems by eliminating the people around him, to find himself suddenly, by his own death, in a state that tells him that, in fact, all these people could not be eliminated simply by destroying their physical body, this can have an impact on the psychospiritual state of this murderer.
The afterlife is a destination towards which all are heading and not taking this fact into account in the choices and decisions we make through our lives, can only cause us surprises when we access the afterlife.