Os Rituais Espirituais são utilizados para fortalecer o que já esta estabelecido e que está dando certo. Exemplo: Um bom trabalho, uma boa saúde, um bom relacionamento, etc. Às vezes fortalecer o que está dando certo, exemplo de um bom trabalho, não significa fazer um ritual relacionado ao bom trabalho e sim fortalece o indivíduo para que ele tenha consciência desse bom trabalho. Se for feito ao contrário, ou seja, fortalecer o trabalho ao invés do indivíduo, haverá uma descompensação ou enfraquecimento na relação do indivíduo com o trabalho.

Dependendo do Elemento (Fogo, Terra, Água ou Ar) e/ou o Elemental (Elegbara, Ogum, Oxumare, Xângo, Obaluae, Oxóssi, Ossae, Obá, Nana Buruque, Oxum, Yemanjá, Ewa, Iansã, Tempo, Ifá e/ou Oxalá) envolvidos no ritual, a consequência ou consequências serão compatíveis com a polaridade do Elemento e/ou Elemental no resultado final.

Exemplos de descompensação e/ou enfraquecimento causados por rituais nao corretamente direcionados:

Se o ritual foi erroneamente baseado no Elemento Fogo, o indivíduo se sentirá desmotivado e sem interesse no seu trabalho; no Elemento Terra, o indivíduo se tornará extremamente crítico e intolerante como se a crítica e a intolerância sustentassem a sua competência perante as pessoas; no Elemento Àgua, a relação interna de acolhimento do indivíduo com o grupo de trabalho e vice versa, se tornará difícil porque a aproximação das pessoas é sinonimo de invasão afetiva; no Elemento Ar, o trabalho se tornará delimitador e incoerente com a sua expectativa de expansão profissional.

Os rituais também sao feitos para descarregar energias e vibrações negativas adquiridas ou geradas involuntáriamente no campo elétrico magnético. Exemplo: Cristalização de resíduos emocionais desorganizados que se instalam no campo energético do indivíduo. A tristeza, por exemplo. Esse sentimento nao se restringe apenas como uma expressão de um estado emocional. Outras áreas são atingidas e sofrem reações pela interferencia da cristalização dos residuos da tristeza, como por exemplo, os campos energetico e vibratório ficam incompativeis entre si, a percepção se torna nebulosa, o comportamento se declina para a compensação.

Dependendo da fragilidade da pessoa, ou da intensidade da cristalização é comum a somatização, que nesse caso é a expressão fisica da tristeza. Isso quer dizer que o que estava cristalizado no plano sútil do indivíduo atingiu um estágio mais profundo. É importante que os rituais de descarregos de energias e vibrações sejam feitos antes que os resíduos se cristalizem no corpo do individuo e chegue no estágio de somatização.

Rituais utilizados para « quebrar » o que esta sendo estabelecido ou que já esta estabelecido. Exemplo: Quebra da cadeia geradora da doença para que a saúde volte a prevalecer. Quando se está doente significa que a organização do processo da doença foi bem sucedido e por essa razão se instalou. Rituais são feitos para desestruturar e/ou desorganizar o que está em processo, os síntomas ou que ja está estabelecido, a doença. Isso implica incluir os rituais relacionados ao Orixá Tempo para o resgate da pessoa antes da doença.

Em um ritual a ritualistica é um fator muito importante porque é o alicerce que norteia a qualificação do material utilizado e é o facilitador para se alcançar o plano e dimensao espiritual almejados.

Os materiais utilizados, o local, a pessoa ou as pessoas relacionados com o ritual precisam estar afinados e alinhados.

Muito se questiona sobre quais são os materiais ou objetos que devem ser utilizados nos diferentes rituais. A escolha é feita de acordo com a força da representação espiritual que esse objeto tem. Por exemplo: Se você colhe uma pedra do rio para fazer um ritual, você esta envolvendo a luz espiritual de Xângo (fogo), representada pela pedra e a riqueza da Oxum (água doce), pelas águas do rio. A combinação desses dois elementos pedra e água dará uma qualidade especifica de Xângo e uma qualidade especifica de Oxum . Se a pedra tivesse sido escolhida em uma mata, a qualidade do Xângo seria outra. Resta saber qual é a combinação coerente com o objetivo do ritual.

Nesse exemplo temos dois objetos concretos, a pedra e a água escolhidos pela consciência racional da escolha. A transformação desses dois objetos como representaçoes espirituais no ritual dependerá da ritualistica utilizada e da consciencia espiritual de quem prática o ritual.

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Curso: ORIXÁS – ENFOQUE PSICOLÓGICO
Dia: 28/03/2010 – Domingo
Horário: das 14:00h às 18:00h
Endereço: Rua Capitão João de Godoy, 106 – Vila Cruzeiro/SP

Vagas limitadas
Maiores informações e reservas pelo email: ipsi.brasil@gmail.coml

Tina de Souza has been a practicing clinical psychologist in Sao Paulo, Brazil, for more than two decades. She is also a lecturer at the University of Sao Paulo and the founder of a unique system of perception that provides a new perspective to clinical practice. Ms. de Souza offers work-shops and consultation to physical and psychological health professionals, spiritual counselors and advisors world-wide.

“I plan to apply (this theory) in my daily life and spiritual development.” Julie, Washington DC

The Primary Unconscious Integrated System, (P.U.I.S.) brings together the spiritual wisdom of ancient traditions and a deep understanding of psychotherapy to create a unique and effective process to support psychosomatic balance of the Self. The system is based on more precise distinctions in our relationship with the elements of Nature – primary elements that influence us below the level of the unconscious. Ms. de Souza’s method is a vehicle for including these dynamics in comprehending and influencing the material, energetic and spiritual aspects of life. To use this method, a therapist must not only understand the dynamic, but must also develop an ability of “second listening,” a capacity to sense below the surface into more subtle energetic and spiritual dimensions.

Ms. de Souza also analyzes the meaning of artwork and other creative expressions using this system. Her approach reveals how the natural elements of fire, earth, water and air act through the Primary Unconscious to reveal themselves in these artistic works. This perception provides a new avenue for therapeutic insights and treatment options.
Founder of The Primary Unconscious Integrated System (PUIS)

The International Institute PUIS is a non-profit organization that aims to organize and promote seminars, courses, workshops, ateliers and “vivências” (living experiences) from the theory and concepts of “Primary Unconscious Integrated System” developed by Tina de Souza, since 1991.

The Institute offers P.U.I.S. teachers training program, clinical supervision in mental health, educational, corporation and working in groups or individually for personal development. The researches have been made in order to offer a better understanding of human balance in its multiple dimensions: psychological, energetic, vibratory, psychic and spiritual.

Methods

* Courses, seminars, conferences, workshops, ateliers and “vivências”
* P.U.I.S. Teachers Training Program
* Clinical supervision in mental health field, for educational and corporations
* Personal Development

The Element of Fire is related with the libido and impulse (Elegbara), continual movement (Ogum), composition and direction (Oxumare), and realization or crystallization (Xângo). Elegbara is the first quality or Elemental of the Element Fire. It is the propulsion of the first impulse that acts on the psychic, physical, energetic, vibratory and spiritual planes. There exist two consciousnesses that comprise this Elemental: the masculine consciousness that corresponds with Exus and the feminine consciousness that corresponds to the Bombogiras.

“I would recommend this workshop to everybody who is interested in spiritual growth. It is universally helpful.” Elizabeth Artemis

When there is disequilibrium in Elegbara, the individual will present with some symptoms such as silence and/or apathy. The silence is “spoken” and the apathy ?(“rests.” ) The excess of thoughts causes anguished internal conflict causing much ambivalence in behaviors. From the Psychological, aspect it is important to hear the silence to remove the alienation, to ease the thoughts which are the cause of the conflicts, help and diminish the anguish and facilitate a new consciousness in respect to priorities.

Spiritually, the re balancing of the Elegbara could be done with the rituals, depending upon which element is the cause of the imbalance. Example: If there is an excess of “Fire”, it is important that the offerings or rituals have components corresponding to “Earth and Water” as antagonistic elements. There are situations where it is necessary to use an excess of the excess Fire to in order to balance this element.
Sometimes people confuse when they are feeling the lack of the element Fire in their lives as they do not feel enthusiastic, for example. This can be a lack in the Element Air. It is through these other elements that the fire can be activated. Because of this it is important to know when to utilize the Element Air to re balance the fire because many times we imbalance even more.

The Magic of the Gypsy: Christmas Dinner
I have always been interested in the magic of the Gypsy. After my interview with the Woman’s program “TV Gazeta” in which I spoke about the Gypsy Magic during Christmas Dinner, many people sent emails requesting that I speak more about this subject and how to bring this Gypsy magic to other events of commemoration, such as marriage, baptism and others events.
The Gypsy dinner doesn’t necessarily have specific foods from the gypsy tradition, but contains a special brilliance which makes the difference in each detail of the meal. Let’s describe each detail beginning with the tablecloth.
The color of the tablecloth depends on the spiritual intention that is given. The white color represents peace and harmony, the color red, passion and libido and the color yellow or gold represents richness. Choose the intention of the dinner or the color of the tablecloth, put the plates, cups, silverware and napkins in a way that the guests have space and in a form that is inviting. Next, place small dishes with grapes on either side of the plates.
When serving grapes or any other fruit, we are serving the sweetness of the fruit, not the fruit itself. Serving fruits with seeds represent abundance to who we are offering. Put in the center of the table a golden candlestick, small drop of honey on each slice of bread and a goblet of wine for each guest. The goblets form a circle around the candles, or around the bread and honey. For the children, a goblet of wine can be substituted with a fruit punch.
Cloves may also be presented on the table, as can ginger and mint. The cloves represent the taste of the gods and the ginger and mint in the same dish represent liberation or freedom. The yellow and orange flowers should be a decoration on the table, either in one gold vase together or smaller vases spread throughout the table.

The host or hostess asks one of the invited guests to light the candles in the center of the table. Then, all should raise their chalice of wine from around the candles and serve themselves a small portion of bread as each person makes their request in silence. Together, drink the wine and begin to eat a small piece of the bread, symbolizing the communion of eating the same spiritual food. Gypsy music from various regions of the world and brightly colored clothing will give a rhythm of joy and freedom to those participants.
At the end of the dinner the host or hostess gives each guest a small pouch sewn of gold cloth and each guest puts inside some white, red or yellow flower petals. Each should take these petals with them representing their personal intention of the dinner, or in other words the peace and harmony, the passion and libido or the love and richness to into their homes.
If you are interested in more information on this subject, you may enter into contact with me directly by filling out form bellow.

The Sacred becomes Sacred when it resounds within a person. The Sacred dimension will be in agreement with this resonance and this resonance, in turn, will depend on certain factors, such as the willingness to integrate other values in the Vertical or Spiritual Conscience and to allow oneself to be overcome by a profound conviction that one has the answer even before the question has been verbally formulated, that is, the willingness to perceive what has not been said or, simply, to live the Eternal Time. To speak of Sacred is to speak of a Universe composed of Spiritual Light, of consecrated marks, of Eternal Time and of Partial Time. The Eternal Time is registered in the Primary Unconscious and does not have past, present, or future, it is only the expression of the universality of the infinite movement in search of your point of origin.

“Through the art of Sacred Dance, Mae Tina de Souza returned me to myself.Her calm and clear instructions gave me the permission to move freely, beyond right or wrong, to dance according to my own nature.” Brad Garside, Washington DC

The Partial Time, as it relates to the Sacred, has two aspects which must be understood. First, the aspect which involves the Time of the one who consecrates, of the one who is consecrated, that is, the maturation Time of the understanding of the relationship of the Spiritual Conscience over the object. In this maturation process there exists a necessary Time for the passage from the horizontal plane to the vertical plane or spiritual of the object which will be transformed into Sacred. The second aspect of Partial Time displays the Time of existence as something Sacred or, in certain situations, as Time which is had as Consecrated. It is in this relationship that resonance manifests itself and in its result will occur the integration or not of the Sacred. A consecrated object, as all living beings, naturally creates an electromagnetic field around itself with the objective of protecting its Essence. In the same manner that this field attracts, it repels. Through this attraction or repulsion, the objectives of the ritual are reached.

We can speak of Sacred Dance grounded on the understanding of the Primary Unconscious-Integrated System and, in this case, correlated to the Dance will be the Elements of Fire, Earth, Water, and Air, their characteristics, their functions, and, at a minimum, their three dimensions, the physical or material, the energetic, and the spiritual. This correlation happens from the first movements of the Sacred Dance, for those who dance and for those who watch. The preparation for a Sacred Dance must establish an intention: to dance in order to find the Sacred within oneself; so that another may find his or her own Sacred through the one who dances; to cure oneself or another, that is, to reestablish the balance within oneself or another; for Peace or for the Universe, among so many other objectives.

Let us now imagine someone preparing him or herself to begin their Sacred Dance. This person must, initially, mentally establish the space which will be the birthing place of their dance. This space may or may not include other participating persons or objects in the Sacred Dance. These inclusions may occur in the physical, mental, or spiritual planes.

The location or position of the person who will dance in relation to the cardinal points does not matter: this initial point of the Dance will always be considered South.

The internal concentration process before the beginning of the Dance aims at building a bridge between the Horizontal Conscience, psychic dimension, and the Vertical Conscience, spiritual dimension. It is within the latter that the first movements must become. The reference to first movements relates to the elements of Fire. It is the pure expression of Libido; which does not mean that the movements must be intense and potent. As the Fire is, in agreement with the Xirê Guaracyano, in the South, in opposition to it we have the North, where we find the Waters in their different dimensions: psychological (emotional, relational, and sentimental), energizing (strength, revitalization, and dynamism), and spiritual (Spiritual Light of the four qualities of the Waters, that is, Nanã-Buruquê, Oxum, Yemanjá, and Ewá). In this same manner, there will be the integration of the other Elements, Earth and Air, in the movements and in the occupied spaces, as these movements pass through the North, South, East, and West points, in relation to the beginning point of the dance.

In this manner, the Sacred will be manifested through the movements. The drawings or ornaments made through them will tell stories and take us to the Eternal Time, where there is no present, past, or future.

Each person is a Temple by nature. The Sacred Dance is born and lives in this Temple and is the crystallization of the Spiritual Conscience through the harmonization of the movements in the different planes and dimensions. For those who dance as for those who watch, the Sacred Dance brings the dreams of our illusions to life. It is the pleasure to live in the emptiness of our own infinite.

All rituals are used to change a state of consciousness in relation to the logical world, in order to disorganize or strengthen whatever is already in place or whatever is being formed. According to the the Afro-Brazilian tradition, or more specifically, the Xirê Guaracyano, a ritual uses a certain combination of forces and energies of the elements and their vibrational and spiritual qualities as essential conductors/pathways between the physical plane and the plane of light of the objects, symbols and representations. There are various types of rituals, such as the consecration, the “sacudimentos”, the “assentments”, the energetic baths, outdoor rituals, amongst others.

“With this rich fusion of “Psychology and Umbanda”, cleared everything in my mind. The theory of the way it was exposed, was against what we hold deep within our being.” Zeca Schetino, NY

To reach the subtle plane of light of an object, it’s necessary to do a ritual of consecration on it, i.e. the ritual of transforming it into a sacred object, awakening the spiritual light which exists in it. In this ritual, the consecrated object will have an end and a specific vibratory quality to them, in accordance to the intention of that specific ritual. The consecrated object will become the link between the physical world and the spiritual world.

In moments of consecration, it is necessary to prepare the surroundings, cleaning the negative vibrations, for example, by burning herbs, and elevating the vibratory plane through dances, songs, prayers and trances, allowing the link between the physical and spiritual planes. The ritual is done with the consecrated material and the person who will receive its benefits might or might not be present. If present, the ritual will usually pass through energetic baths , spiritual baths or “sacudimentos” , so that the process of “cleaning” the vibratory plane will begin.
Since the aim of the ritual is to change the state of consciousness in relation to the logical world and disorganize what is already in place, it is very important to be aware of what we expect/want to achieve with this alteration; otherwise, we run the risk of placing the person in a state of chaos which will add on to the already existing one (although unknown to the person). This will consequently turn the situation into an even more difficult one.

From the moment that a process is broken a new process arises naturally. In certain cases, this can take the person back to the past, which for someone who is ill, may represent the time of health. We can say that a ritual is a vehicle that takes us to the enchantment of the spiritual universe. All one needs is to know how to drive this vehicle.

What inspired me to write about the P.U.I.S. and the Transitional Toy is an experience I had. I remember it was a sunny and very special sunday, being the day after the annual pilgrimage of Saint Sara Kali, the patron saint of the gypsies. This pilgrimage begins at the centre of a small village on the 1st saturday of each december. Embú is a very special place for me, for there I lived moments that marked my life, like when I sold candy in the arts fair on weekends and holidays to support the G3 project , which involved a group of 3rd age people of the TG of Brazil.

On this sunday that I am presently remembering, at the end of the afternoon, I would be travelling to Europe. Taking advantage of a few hours remaining before I was due at the airport, I went for walk in the local fair at Embú. As usual, many people, were going about their shopping, since Christmas was not far away. The stalls were filled with people buying all sorts of things.

While I walked, something caught my attention: a child sitting on top of a jewelery stall. The child was playing with another child who was sitting on a small stool right in front. They talked, moved their arms, and seemed very animated, whilst the woman who worked at the stall busily attended all who required her attention. Probably she was the mother of one of them, or both.

The child who was sitting on the stall was a boy, wearing a gray t-shirt and looked to be around 3 years of age. The child sitting in front was also a boy and seemed to be between 3 and 4 years of age. Something caught my attention though: the child sitting on the stall seemed to have a different type of skin, dark but quite pale and lifeless.

I slowed down to understand better what I was seeing. I stopped for a moment. I wasn’t sure of what I was seeing or what I was feeling. All I know is that it was a strange feeling. Not happy with just seeing from afar, I walked towards the children. To my surprise, the child sitting on the stall, as I approached and like in an act of magic , was slowly transforming himself into a teddy bear.

How could this be? I continued walking, until I was very close and couldn’t resist: I touched the bear to make sure I wasn’t having a vision. It was in fact a teddy bear, wearing a grey tshirt, but now it was being worn by a teddy bear. The child sitting in front continued to play calmly with the bear, as if nothing had happened. He didn’t even realize my curiosity. I was perplexed for some time. As I walked away, I couldn’t resist looking back; I wouldn’t forget for a minute the experience I had just had. I had to go back to that stall and make sure of what was real. Who would I find? The bear or the “child”? Impatient, I quit the walk, went back to the jewelery stall, and to my surprise, I found no bear and no “child”, only the woman busily going about her work.

Children have a profound relation with affection , love, safety and transferal, at various levels, with their transitional toy. For a child this relationship is extremely important because it helps her “travel” psychologically through life. It becomes an essential support in her insecurities, dependencies, and other factors that are part of her needs.

In the spiritual world, on the other hand, exist certain spirits that are characterized by taking advantage of certain situations and attachments. Because of this they remain attached to “life” through, for example, the obsessive relationship with an object.
One of the aspects that is part of this characteristic is the use of emotional and dependent relationship which a child has with her toy or transitional object, to continue her spiritual journey.

The spirit makes of this relationship a bridge between the spiritual world of which it is part of and the world of the living. This doesn’t mean that all toys or transitional objects have necessarily the presence of a spirit. In some cases, we can perceive that the influence of this toy or object is so strong on a child that it is common for her to reach out to the toy and ask for its approval to do something, or else, the child to say that she is sad because the toy is “angry” at her. The impression I had when I got back to the jewelery stall and the children were no longer there is that the “bear” took the child for a walk, and not the other way round.

We know there will be a moment when the attachment to that toy or object will have an end; by the time of its use, because it is “time” to leave it, because someone else decided to give it to another child or because it is thrown away. The reason isn’t important. What is important is that the child participate in this dis-attachment, taking part in the decision of the destiny of the toy/object. This way, she will feel respected and won’t feel cheated on; the relationship of trust with the parents or with whom included her in the decision making process will be recorded positively in her life.

This dis-attachment in the physical plane will have a correspondence in the spiritual plane. If there was a natural and conscious separation, the source of spiritual nutrition will cease to exist naturally. The bridge between spirit, toy or object, and child will weaken and consequently, this relationship will be undone. When the separation is done in such a way that isn’t satisfactory to the child, the tendency is to leave a negative influence on her. Since the relationship between spirit, toy or object and child was suddenly undone, the tendency is to create sorrows and insecurities. In that case, the spirit tends to accommodate itself the vibrational field of the child, since there is no longer a toy or object to serve as a bridge in that relationship.

When something strange happens in our vibrational field, it is natural to have a reaction of rejection, compatible with the source (original point). In this case, the child which was “invaded” by something strange in her vibrational field might reject this invasion , presenting possible symptoms. Ex. aggression, depression, apathy, constant mood swings, and “dulling” In some cases the child may be confused with an autistic child. During my trip to Europe, I was surprised by the daughter of a friend of mine who came , very agitated, wanting to show me her room and her toys. I was surprised with so many toys that decorated her room. Holding my hand, she looked at the toys and said “didn’t I tell you she’d come to see you?” and holding a fairy doll, continued: “this is my best friend, but sometimes she gets angry at me…”.

We know of the psychological influence that the toy or transitional object has on the child. Still, it does no harm to remember that sometimes there is more to it and it doesn’t come down to only that.

Personal development occurs when there is a passage from an already established consciousness (CS1) to another consciousness (CS2), more coherent with the process of development of life itself. I consider CS1 as being the psychological state in which a person finds itself. Being involved in this CS1, most times, the person isn’t aware of the unnecessary diversions which its defenses, as a structure, are forcing the supposed constitution of the “I”. The CS2 is the harmonious dimension of the CS1. The defenses will have a new end in CS2, because there will no longer exist barriers in the transformation of possibilities of accommodation. A new accommodation will bring to the person a profound feeling of well being. With time, CS2 has a tendency to transform itself through a natural process, in a new CS1 which in turn, will need to enter again a process of transformation to reach a new CS2, continuing indefinitely a process of the cycle of PD.

In this process, it is fundamental the expansion of the consciousness CS1 and CS2. The expansion of CS1 is when the person understands itself with all its possibilities and becomes open to them. The expansion of CS1 in the process of the accommodation of the possibilities . In this way the PD happens through a transformation of CS1 to CS2 and not only through a superficial change in behaviour. The dynamics of the process of the PD is based on the knowledge of the P.U.I.S. The P.U.I.S. is the space, in a way of speaking, where all the spiritual and constitutive information of the person are recorded. Since it is an accumulating system of recording information it is necessary to study it well in order to understand the psychological and spiritual structures that need to be rebalanced.

I remember still, that the Primitive Unconscious, from the point of view of the constitution formation of a being, comes before the unconscious normally worked in therapy, and doesn’t have as basis the colective unconscious as defined by Carl Jung.