Formative Causation Theory was sustained once and again by many of the best minds of Western tradition.  First in philosophy of knowledge and metaphysics and later as metatheory of both formal and natural sciences.

This thesis, always rebirthing, confronts us with the limits of thouht and experience.

Both, its demonstration and refutal lay apparentely beyond symbolism, as thought could not solve conclusively the problem.

Experience cannot solve it neither because the answer can not be found in the transformations of matter described by natural science, experience in its most developed form.

This dead end  lead to a pragmatic rule to limit the scope of intellectual activity:  non entia multiplicanda.  This imperative points directly to the heart of the problem:   we need some kind of direct evidence for morphic fields that may be corroborated indepedentely from the individual objects affected by morphic resonance.  Unfortunatelly, after more than two thousand years we must conclude that this direct corroboration is somewhere beyond the limits our culture set for knowledge.

But we should still consider another alternative, because there is a third path for knowledge:  mysticism.

This path is frequentely rejected as access for knowledge as long as it is accused of irrationalism.  But this accusation may be dismissed after careful reflection.

It is commonly agreed that western mysticism, even christian mystical tradition, roots in neoplatonic philosophy.  This doctrine deals with the problem of direct aprehension of pure forms, ussually represented as fusion with deity or deification of man.  This ultimate state – ecstatic union – is described as a gift, an involuntary but expected and desired outcome of a voluntary process of psychophysical transformation.

We should try to comprehend  this transformation,  which might be the key to our problem.  Which is the nature of this process which allows man to experience directly pure forms?  One of its main features is the ability to overcome dualism, the polar structure of thought, and its most basic expression:  the subject/object opposition.

Plato himself postulated that somekind of perceptive transformation is a necessary condition to experience the real.  The famous Myth of the Cavern describes a process of perceptive transformation which frees the philosopher from the daily illussion of the senses and expands his perceptive field to include pure forms.

So the first theory of formative causation sustained that pure forms are objects accesible for an expanded human consciousness.  We could state this thesis as “morphic fields are directely perceivable for an specific state of consciousness”.  So the problem of the direct corroboration of morphic fields became the problem of the evolution of consciosness.  And it was so understood by neoplatonic mystic tradition.

After twenty-five years of research and practice as therapists we can say that the evolution of consciousness is the heart and soul of our work.  We prefer to call it “perception shift”.  It was not so when we begun our journey as freudian psychoanalists.  The obstacles we found in daily practice and personal development urged our search for new resources, and we embraced Orgonomy, the discipline created by Wilhelm Reich.  Psychoanalysis may be understood as an attempt to expand consciousness, making conscious the unconscious in the symbolic realm.  Orgonomy goes deeper in the same direction, and conquers the emotional domain, and the prelinguistic phase of development.  We continued this regressive journey and  we deal now with the perinatal determinations.  We found that this perinatal determinations conform  the unique way in which consciousness is shaped for each individual human being.  This set of perinatal determinations is what we call Form.  This Form may be described as a Morphic Field, that expresses itself in the vital movement, in each action, thought, emotion and sensation of the individual.

The process of individual consciousness evolution consists then in the progressive structuration of an originally undetermined perception field, which we identify with the subject´s sum of potentialities.

The first phase of development, the perinatal one, founds the most basic cathegories:  conscious - unconscious,  soma - psyche, time space continuity, self –world, and begins the structuration of perception in the body, fragmenting it throug the senses.

The second phase, the emotional stage, organizes perception through expressive mouvement, creating habits and stereotipiae which set  up the foundations of character structure.

The third stage is devoted to the development of intellectual function.

Each period builds its determinations on the former ones, so the most developed structures continue to express and contain the most primitive ones, those imprinted in the Form at birth.

Each period defines, then, an specific way in which perception, the action of consciousness field, is shaped, and consequently, a world view and its memory records are generated.  The contact with self and world is mediated first through sensations, later through emotions and expressive mouvement, and finally through ideas, symbolic representations.

The sum of personal experience is registered in three different transcriptions of memory, corresponding to each of the three stages consciousness field development.  Each piece of it expresses, as each tiny figure un an hologram, the whole original Form, the individual´s Morphic Field.

So the evolution of human consciousness field expresses this Form, and its final goal is, once again, to make conscious what is veiled, or, in other words, to make conscious the most general determinations of oneself, those perinatal ones, contained in the Form, in the Origin.  Or, said otherway, the final goal is the transformation of consciousness field into Consciousness.  This transformation is achieved through self awareness, reached by the subject  once he completes self perception.

The therapeutic process as we understand it, a percpetive transformation, or perception shift, includes five stages:

1. The subject learns to movilize and discharge his emotions;
2. Begins to utilize emotions to develop tolerance to sensations.  This is achieved through emotion continency;
3. Through tolerance to sensations is gained the transmutation of neurotic circuits to circuits activted by natural process;
4. Resignification of Birth (second Birth)
5. Progressive and slow adaptation of the organism to the new consciousness state.  Hipersensitiveness, enhaced Morphic Resonance.

We define our position now as Biofunctionalism because we deal with the direct perception and transformation of biofunctions, as we call consciousness Morphic Fields.  The direct perception of biofunctions is only possible by Morphic Resonance or empathic contact.  This ability, natural and common to all human beings, is enhaced gradually in the process of perceptive transformation.

We are proud to say that we can now offer an intelligible, not esoteric, description of the process of human consciousness evolution, a process we have consistentely corroborated in our personal  lives and in our patiens perceptive transformations. We would like to share with you our experiences, to have a conversation with you in Buenos Aires, and / or  receive you as our guest in our Center.

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