Each month, Transformative Technology Milan brings you curated journeys to explore Transtech, educate, and empower those who wish to leverage certain technologies for mental health, emotional wellbeing, and human flourishing. Our intent is to discover the personal, professional, and philosophical views of those who create transformative technology and bring it to fruition for the human community to thrive emotionally and mentally.

When tracing through your life threads to weave them into a mnemonic fabric, you stumble upon specific moments that have unveiled infinite journeys and trajectories into unseen before mental and emotional versions of yourself.

February 2005 marked my definitive quantum leap in experiencing transcendental states of consciousness: a car crash led me to expand into “near-death” and energized my personal quest into trance-formation. Since then, discovering the science behind heightened psychophysiological states for better health outcomes and behavior change has been part of my infinitizing journey.

An inspiring and empowering discussion with Dr. David Spiegel, a Stanford Professor and Researcher and renowned expert on hypnosis, about the neuroscience of hypnosis, its origins, hypnotherapy, and more broadly the healing power of the mind offered an opportunity to re-establish that a healthy symbiosis between Science and Technology will increasingly help humans explore the frontiers of the mind-body nexus in connection with health. The more Science and Technology delve into enhanced states of consciousness and generate data, the thinner the veil becomes separating ancient and modern and east-west wisdoms.

The conversation was conducive to the fact that we need to shatter rigid belief systems and habitual ways of informing our perception of reality for Science and Technology to outperform our desired outcomes and support our growth as a human community. While the pandemic was rampant and much pessimism was — and still is — pervading the planet, I felt the conversation restored a sense of fascination and awe towards life and us humans. We are not insignificant, needy human beings but rather multidimensional, infinite, and eternal beings, capable of tapping into our own potential for self-help and for the creation of our own reality, free from burdening dualisms and able to identify with the infinite self.

We need to overturn our current way of doing things and recognize that science supports reclaiming our power to use the brain to manage the body, and we have not fully taken advantage of it yet. The classic approach of allopathic medicine paved the way for a side-effect society. A bottom-up approach to modern Medicine and Psychiatry afflicts and plagues society. A palingenesis is overdue: applying a top-down paradigm to mental health and emotional wellbeing is a tremendous opportunity indeed.

“The idea of making patients part of the medical team, rather than being an object to which things are done, is a powerful model that many patients want and will make health care a whole lot safer and effective.” — Dr Spiegel

People are intuitively heading in such a direction: in the United States alone about 40 per cent of Americans use some kind of integrative complementary approach to medical care — be it mindfulness, acupuncture, hypnosis, or functional medicine — according to a report by the the National Health Statistic Report about the Trends in Use of Complementary Health Approaches Among [US] Adults.

They visit alternative or integrative medicine and spend more on it than mainstream medical care. There is a tremendous desire from patients to learn means of better controlling the symptoms and their lives. A study by The Journal of Alternative and Complementary Medicine on the “U.S. Physician Recommendations to Their Patients About the Use of Complementary Health Approaches” reveals that overall, more than half of office-based physicians recommended at least one Complementary Health Approach (CHA) to their patients.

Our way to empowerment requires giving people a skill instead of a pill; interactions, not instructions. Teaching people to focus on what they are for, not against.

To reclaim our full mental potential as our journey in the physical realm unfolds, we must cease resisting life and re-learn to tap into the unknown and embrace and create correspondence with infinity. To re-attune with it, we must re-acquaint ourselves with meditation, contemplation, and silence, and, from “there,” use hypnosis to tap into our imagination to connect and correspond with versions of reality and identities that are aligned and corresponding with our healing purposes.

Meditation and hypnosis are transcendental states of our consciousness — the source of reality and the cause of what we experience as reality. They both belong in our hyper-existential “value chain” to amplify the quality of our experience. They both weave threads in the magic mystery fabric of life. They are both portals — and we need both — to access different levels of existence, in our journey through the infinite, unified quantum field, to vibrate at different frequencies, and manifest in different densities — as the infinite self; as the first separation from infinity — the “I am” (consciousness); as the “I am this” (soul, energy, identity); and the “I am this and that” (body, matter, physical existence.).

Meditation is a preemptive state to hypno-induced reality hopping. Hypnosis is a technique to incarnate specific versions of the self in the time-space paradigm.

Through meditation, we can begin our journey into hypnotic states, whereby we can “tune into realities” and become the parallel-world version of the self that is already experiencing that reality. Accessing these other versions of ourselves begins with meditation because it lets us return to a state of no identity, a non-conceptual consciousness, the zero-point of infinity, the realm of the pure “I am,” the witness who is not identified with anything, the one who is nothing and nobody, and at the same time, a multidimensional everything.

In his Yoga Sutra 1.2, Patanjali states “yogas chitta vritti nirodha” — literally “yoga [a system of practices that leads us to mental peace] is the removal of the fluctuations of the mind” — and suggests we should only witness these fluctuations, rather than identify ourselves with them. By cultivating this witnessing presence, we’re less likely to believe just our thoughts but rather reconnect with our oneness.

It is from the oneness point that we download various versions of the self. And from there, we attune with the perspective of our present version, identifying with it, and experience the vibratory state of that person/ identification/ reality/ universe. Universes are limited viewpoints in which infinity settles impermanently. Each of these finite fractals contains all of the information of the whole infinity hologram. Infinity is woven into any reality we desire to access. As we are one with all there is, we can also be one with any reality, by focusing attention in a certain way: the infinite “identity-less” is accessed in meditative silence, while the hypnosis-induced separatory identifications require whirring through verbal cues.

If meditation entails dematerializing in the identity-less, egoless, boundless, high-vibe, less dense, all-that-is, all-encompassing infinity containing anything all versions of us, hypnosis entails consciously experiencing the process of identification, creation, separation, densification by the skillful calibration of one’s attention to access certain constructs of consciousness that we call life.

In a trance-formational journey, meditation drifts us to the Creator’s high-octave portal and in the gateway to the 7th density — where we become one with all infinite dis-identified versions of ourselves so as to not identify with the new reality while we are still identified with the old one — and prepares us for a fruitful reality/ identity hopping/ surfing through hypnotic states. Multiversal surfing is much like each time playing a new game, with its specific context and rules.

According to Dr Spiegel, hypnosis is a naturally occurring state of trance that most but not all people can experience. It is a combination of highly focused attention, absorption, suggestibility, and dissociation — the ability to put out of conscious awareness things that would ordinarily be in the range of consciousness. What absorbs people the most is suggestibility — the idea that somebody can talk them into what they want because in a hypnotic state they focus on the content more than the context they are in. “It’s like the state you get in when you’re skiing: if you’re paying attention to other things you wind up falling down; you want to focus on what makes you not judge and evaluate. The hypnotic state can be employed for getting people to change their views, and do things… Hypnosis can reduce or even eliminate pain, but it’s got its risk too.”

Spiegel is a Willson Professor, Associate Chair of Psychiatry & Behavioral Sciences, and Director of the Center on Stress and Health and the Center for Integrative Medicine at Stanford University School of Medicine, as well as a Co-founder of Reveri Health, a TransTech company that integrates hypnotherapy with Amazon’s Alexa. He has published 13 books, 409 scientific journal articles, and 175 book chapters on hypnosis, psychosocial oncology, stress physiology, trauma, and psychotherapy for stress, anxiety, and depression.

His research of over 40 years has shown that hypnotherapy improves symptoms for a range of conditions, from chronic pain to anxiety disorders and smoking cessation. Coming from a family of hypnotherapists, Dr Spiegel went on to learn hypnotherapy himself in medical school and had to break through walls of scepticism, presented in the guise of non-existing laws, despite the incontrovertible results delivered by helping patients control their pain, stop smoking, or dealing with asthma and skin diseases using their minds — not just intervening with their bodies.

Spiegel’s research offers powerful insights into the neurology of hypnotic induction vis-a-vis mindfulness, and other forms of trance-formation. From a neurological standpoint, hypnosis — like other trance states — is induced by the activation and deactivation of certain brain circuits. It involves similar brain circuits to those that we use when we are meditating — meditation itself is a form of hypnotic induction. Hypnosis-induced enhanced states of consciousness, though, involves other circuits than those of mindfulness. Meditation and hypnosis are related, but they are not the same thing. “In doing functional neuro-imaging with hypnosis, it is clear that during hypnotic trance there is a reduction in activity in the Dorsal Anterior Cingulate Cortex (dACC) — the image below shows on the left that the blue area of activity is much reduced in the lower image during the hypnotic state.”

The dACC is part of what we call the Salience Network (SN) — it’s what we use when we are juggling with two or three things we need to consider doing. When an air traffic controller sees three planes coming to land on the runway, his salience network is firing, helping him decide what to pay attention to and what to ignore. The SN is a context generator, a test choosing which context to prioritize. In the hypnotic state, people who are hypnotizable have coordination between that region and the Dorsolateral Prefrontal Cortex (DLPFC), which is part of the executive network, so you coordinate activity between what you want to do and whether you’re going to worry about doing something else and if you induce that activity you can engage more fully in what you are paying attention to… so hypnosis involves highly focused attention as we can identify it as a change in brain activity.

Mindfulness involves the Posterior Cingulate Cortex (PCC), which is part of the Default Mode Network that also includes: the medial prefrontal cortex, the hippocampus, the precuneus, the inferior parietal lobe, and the temporal lobe. During meditation, activity in the PCC is reduced. The PCC is engaged when you’re not doing anything particular but you’re just reflecting on yourself. One of the goals of mindfulness is selflessness — not worrying about yourself; disengaging from self-preoccupation and just being open to thoughts and feelings and letting them flow through you while reducing the distinction between yourself and the world. In hypnosis, you have inverse connectivity between the frontal cortex and the PCC, and that’s part of the dissociation occurring in hypnosis so you can disconnect what you’re doing from who you are because you’re just doing; you don’t wonder how you do it and what it means if you do it. Hypnosis, instead, requires us to strongly focus on specific thoughts/actions and generate new versions of reality.

Other forms of trance can be achieved by means of certain types of transcendental dance moves synced with drum strokes. “Although it’s hard to do transcendental dance in an MRI scanner, if we could put people dancing in a scanner, we would find that the salience network activity is reduced, but it’s coordinated now with the motor parts of the brain that are managing the juxtaposition of the mental state with the physical state,” says Spiegel.

There are different ways verbal and sound cues can be used in certain kinds of environments (whether restful or stimulating) with motion to create trance activity. Trance dancers in Bali, who move on hot coals and apparently don’t burn their feet or perform a dance where they hold a sword against their throat and don’t actually stab themselves with the sword, leverage connecting the movement with the internal state to create a sense of complete absorption — trance.

Achieving coherence in the level of physical and mental arousal has proven to be very useful in managing stress, delivering effects similar to those achieved sitting quietly and focusing internally.

The philosophies behind hypnosis and mindfulness. Is Hypnosis the gift of “the west” to “the east” to reciprocate the gift of meditation? In his 2012 conversation with the Dalai Lama, Spiegel discussed eastern and western philosophies on self-care, self-knowledge, and self-improvement. There is some growing interest now in eastern cultures in integrating western techniques such as hypnosis, and there is room for synergizing east-west techniques for mental health and emotional wellbeing. “Mindfulness is about a different way of being, it’s not about solving a problem — so it’s very eastern: you just spend half an hour, morning or evening, in a mindfulness-based stress reduction, and you will find that you think more clearly and you sleep better and maybe you handle your pain better. Hypnosis, instead, is very western and problem-focused. It tends to be rather brief and intensive, and you do it to see if you can control pain, control anxiety, or stop smoking. That sort of western problem-solving approach is the way in which this altered state of consciousness is used,” maintains Spiegel. Merging such techniques requires, though, familiarizing with the inherent philosophies. To this point, Spiegel referenced a specific segment of his conversation with the Dalai Lama. When Spiegel asked the Yellow Hat spiritual leader about his point of view on whether seeing another die would help or hinder dealing with death, he said: “When I have a very busy travel schedule” — with Spiegel surprised by his apparently decontextualized reaction — “it worries me; and, when I get worried, I call over my assistant and ask him what we are doing for the next three days; and as soon as he tells me, my worries disappear. That’s the way we Buddhists think about death: we make it familiar and [it] become[s] less frightening.”

Mesmerism and scepticism. Hypnosis is the oldest western conception of psychotherapy; the first instance of a talking interaction thought to have therapeutic potential. Yet it has been shrouded in all kinds of mystery and scepticism most likely because of the plaguing and sabotaging narrative and presentation by his inventor, Anton Franz Mesmer. The Viennese physician with an interest in astronomy theorised the existence of a natural energy transference occurring between all animated and inanimate objects — this he called “animal magnetism,” sometimes later referred to as mesmerism. Popular in Vienna, Mesmer left his family there and moved to Paris, at a time when going to a physician was a dangerous thing to do. The climate is best described in a statement by a writer who said: “We did everything we could to save father’s life, we also sent the physicians away.”

“If you were to run a randomized clinical trial at the time,” says Spiegel, “Mesmers’ patients would have done better simply because Mesmer’s would have not been subjected to bloodletting. Unless you had polycythemia vera [a type of blood cancer] or congestive heart failure, you were more likely to be killed than to survive if you went to a French physician.” Mesmer was very quickly out-competing the local physicians; his practice was also cheerful, whereas French doctors were drab and dull and full of despair. He was able to mobilize the mind and social support to encourage patients to be wary of unnecessarily dangerous medical treatments. For that, he was investigated by a French panel of experts convened by King Louis. The panel included Benjamin Franklin and the brilliant French chemist Lavoisier — who among other things discovered the fundamentals of oxygen chemistry and invented the notion of gross national product within three months of his death by beheading at the hands of the French revolutionists. They concluded that animal magnetism had to be considered nothing but heated imagination. Mesmer played a role in the undermining of hypnosis when he decided he could have a strong impact on patients by waving magnetic wands near them while wearing a witchery hat and a purple cape. His showman attitude might have been part of the problem that led hypnosis/animal magnetism to be disempowered, diminished, and dwarfed. Mesmer’s explanation for the nature of hypnosis did not hold water, although the phenomenon grew in a climate where the need for change was undeniable. Overall, a negative framing affected an undeniable truth: hypnosis can unleash the power of our imagination.

Hypnosis was then taken up by James Esdaile, a Scottish surgeon who used it in India to provide general anaesthesia for such surgical procedures as amputations. It’s taken us a couple of centuries to rediscover that hypnosis is a really valuable and interesting phenomenon, and the mind has some ability to control the body and the perception of certain phenomena, such as anxiety and stress, through managed behaviour.

Hypnotherapy and belief. Misconceptualisation of hypnosis has led to mystification and hence to inevitable resistance to hypnotherapy. However, resistance to (re)embracing/retracing ourselves back to the undeniable mind-body nexus is deeply rooted in a much bigger and diminishing belief system. Spiegel thinks that a penalising paradigmatic bottom-up — instead of a healthier and more authentic top-down — view of modern Medicine and Psychiatry afflicts/plagues society: the physiologic as well as psychiatric problems society experiences are treated as something analogous to that of a car that you find the spare parts to replace. Incisions and injections are abused to fix and infuse our nervous system or a part of the body, rather than recognizing that the main evolutionary advantage humans have is their brains, “the most insightful control system we can learn to use. Top-down view does not get a lot of respect in modern medicine, and doctors get paid a whole lot more for operating. There is a prejudice against the power of the mind to affect what’s happening in it. Trusting its power doesn’t mean you just wish things away and they go; it means there are ways of using the brain controls to better manage stress, sleep, habits, problems, anxiety, and pain that are more effective and safer than chronic opioid — which is killing hundreds of thousands through addiction and accidental overdoses.”

Hypnotherapy for mental and emotional health. Spiegel’s research has shown that patients experience better health outcomes when hypnotherapy is used in conjunction with other medical treatments, helping research explore the frontiers of mind-body relationships in connection with health. Spiegel recounts when a few decades ago, they started a randomised clinical trial doing a combination of support, expressive group psychotherapy and teaching hypnosis to women with advanced breast cancer, motivated by the philosophical conviction that confronting non-[physical] being, which is something that people do in meditation as well, can be not just a period of facing decline but also one of growth — where you really come to appreciate the full depth of existence when you’re contemplating death. Talking openly about death, the trialled women helped one another and discovered resources of strength within themselves, while appreciating in other women what they couldn’t fully appreciate in themselves and how they were coping with the disease. These women were taught self-hypnosis to deal with grief from losing people in the group and to control pain. At the end of a year-long randomized clinical trial, contrary to general expectations, the women were not demoralized; instead, they were less anxious and depressed, and they had half the pain that the control group did, at the end of the year, on the same or lower amounts of medication. The most surprising part of it was that during a follow-up, 83 of the 86 in the control group had died, but the women in the support group lived an average of 18 months longer.

A meta-analysis looking at the effects of intensive support found a significant overall effect in 12 studies comparing cancer patients who get strong emotional support with those who don’t, to find that the former has a longer survival of an average of about four months, which is typical of married versus unmarried cancer patients in large trials. “So social support and training in handling symptoms like this, giving you a sense of control over something you think renders you completely helpless, can help people not just emotionally, not just in terms of pain control, but potentially in terms of survival time as well. It is no cure for cancer — these women were getting standard chemotherapy and hormonal therapy as well — but it contributes to better overall outcome,” remarked Spiegel.

Hypnotherapy for healing. Unlocking the power of the mind through hypnosis may promote healing. “A whole lot more research is necessary to create a linearity between the two,” Spiegel admits though. “There’s a lot of wear and tear that goes on in the body when we undergo uncontrollable stressors of one kind or another, and it affects the endocrine system, the Hypothalamic Pituitary Adrenal (HPA) axis — our central stress response system.” [When the corticotropin-releasing hormone CRF binds to CRF receptors on the anterior pituitary gland, adrenocorticotropic hormone (ACTH) is released. ACTH binds to receptors on the adrenal cortex and stimulates the adrenal release of cortisol.] In particular, about the sympathetic and parasympathetic nervous system, we know for example that Heart Rate Variability — that is “the ability of the parasympathetic nervous system to slow the heart and to vary heart rate” — is a very good measurement of the “parasympathetic tone”, in particular the ability to self-soothe. Self-regulating and self-soothing have effects via endocrine and autonomic nervous systems that can have a positive effect on health. The parasympathetic nervous system controls sleep: reason why a loud noise suddenly gets your heart rate and your blood pressure up, your sympathetic peaks, and you wake up. The ability to self-soothe allows us to sleep better normalizes circadian rhythms of cortisol and helps us during the day. Spiegel and others have done studies showing that greater heart rate variability is associated with longer survival after a heart attack, and it’s associated with predicting longer survival with breast cancer.

Hypnotisability Isn’t Correlated With Vulnerability. Spiegel explains that hypnotisability — how much one is prone to being hypnotised — is correlated with genetics. It is a stable trait, as stable as IQ over a 25-year interval, and it is correlated with a lot of other psychological traits such as tending to be more easily absorbed in things like movies and novels and tending to be more trusting of people. The ability to shift mental state is also an ability to shift perspective. Hypnotisability is correlated with functional connectivity between the dorsolateral prefrontal cortex and the dorsal anterior cingulate (as mentioned earlier). A number of studies have shown it relates to several polymorphisms in a gene called Catechol-O-Methyltransferase (COMT), which expresses a protein that metabolises dopamine in the brain. Dr Spiegel and his colleagues found that people with lower COMT activity turn out to be more highly hypnotisable. There are several polymorphisms in the gene that are associated with low versus high hypnotisability. Identical twins are more similarly hypnotisable than non-identical twins. Just as much as there seems to be an understandable neurotransmitter genetic trait that is related to hypnotisability, age is also a factor: until we really start to lose cognitive function we tend to maintain our hypnotisability — which relates to your ability to remember instructions. Most eight-year-olds are entranced most of the time. Latency-aged children are highly hypnotisable most of the time. Some of us lose that ability as we go through adolescence and develop more adult cognitive functions. About a quarter of us lose the ability to be hypnotised between the age of 8 and 21. Once we get past that young adulthood threshold, our hypnotisability is very stable.

The ethical nuances of hypnotherapy: the power to help and to hurt. Spiegel warns that highly hypnotisable patients are sometimes unduly naive and willing to let other people restructure their lives to substitute their needs for others. People who are highly hypnotisable tend to see things from the other person’s point of view, which can suspend their critical judgment, influence them, and lead them to experience life in ways that may be hurtful. It is possible to take advantage of those who are willing to shift their perspective and disconnect from their own sense of themselves and what they are doing. That can be used in a helpful and therapeutic way but it can also endanger people. Therefore, it is very important that, aware of our proneness to hypnosis, we all learn to protect ourselves. “With hypnosis, you get immediate feedback, one of the things that as a psychotherapist I do not experience often. They are surprised when I measure their hypnotisability, and they get immediate feedback that they can change their body to control their experience. And when you’re treating you also get immediate feedback about whether it’s going to work; you do not even get that if you prescribe medication,” remarks Spiegel.

Hypnotherapy: pharma-free pregnancy pain management. The most epitomic of Spiegel’s clinical cases make the perfect case supporting hypnotherapy. “I had a pregnant woman who had chronic disk disease and lower back problems, and as the baby got bigger her back pain got worse. They couldn’t treat her medically because of the pregnancy. So they implanted a nerve stimulator that didn’t work and got infected, and they had to take it out and she is suffering more, and she came to see me in about the sixth or seventh month… And while it is a classic to focus on what’s wrong and what went wrong, by leading thoughts in the direction of what physically relieves the pain — and for her, it was taking a warm bath — I got her hypnotised — she was quite hypnotisable — and had her imagine she was taking her bath and the pain went from a seven to a four, just like that when she’s in the water filtered her out of the pain, and she opens her eyes and said: ‘why are you the last doctor I get sent to instead of the first.’ It’s those kinds of experiences, where in a hurry you can teach a patient something that surprises them, quickly and easily, and really helps them is one of the reasons that led me to founding Reveri to disseminate this use of hypnosis.”

Give people a skill instead of a pill; interactions, not instructions. Teach people to focus on what they are for, not against. Spiegel’s company Reveri Health empowers people to self-help by using self-hypnosis. Through their app, they learn and practice dissociative and/or sensory alteration techniques. Reveri’s interactive process is centred around the patient — not the problem. Patients interact through Alexa’s vocal interface: they can just talk to the app and never have to put their attention out of the hypnotic state to watch the screen. They do not just listen to an input, instead, they receive contextualised and personalised feedback. Reveri mimics the experience a patient would have with a doctor, accessibly and ubiquitously. Reveri is user-friendly and seems to design a future where everyone can perform self-treatment in the comfort of their homes. It breaks the barriers of access (no need to rely upon practitioners, drive places, etc.) and makes self-hypnosis more effective. The company now has 3 different apps and a few upcoming:

• “Pain Relief” offers patients four self-hypnosis learning experiences, developed by applying dissociative, sensory alteration, and compassion building techniques. With no side effects, no addiction problem, an average of 20–25% reduction in pain is experienced by people as they are using the Alexa app to better manage their pain. Another longer-term study of pain reduction reports patients able to significantly reduce their pain.
• “Smoking” app teaches people to focus on learning to treat their body with respect. While the longer-term follow-up is in its course, Reveri had a 12-month quit rate of 50 per cent; six-month rate of about 30 which is better than most other smoking cessation techniques; again, no side effects, no medications.
• “Stress Relief” app focuses on a sense of floating lightness or buoyancy in the body and learning to project stressor problems onto an imaginary screen. People find this very helpful to manage stress.
• “Insomnia” & “Loneliness” apps are up for launch soon; www.reverihealth.com offers sample self-hypnosis experiences.

Expanding the reach to benefiting the entire human community. “As a Stanford Professor, if you have not started your company you really do not count — pun intended,” says Spiegel. He embarked on his TransTech entrepreneur journey after meeting an entrepreneur named Ariel Poler at a conference a couple of years ago. A whole new learning experience has been unfolding since then. Dealing with legal papers and working with smart people who understand the Industry and its stakeholders has layered several new dimensions and ways to see Spiegel’s knowledge applied to human thriving.

Enhancing hypnotisability with Transcranial Magnetic Stimulation (TMS). Spiegel’s studies are reaching new heights. Backed by a grant from the American National Institute of Health, the new studies Spiegel is conducting in collaboration with his faculty colleague Nolan Williams, an expert in brain stimulation, leverage Transcranial Magnetic Stimulation. High-power magnets on the surface of the brain stimulate or inhibit different regions, particularly the left dorsolateral prefrontal cortex, to study whether that can actually enhance hypnotisability. Also, on a population of patients with fibromyalgia, they are looking to see whether they can enhance their ability to use hypnosis to control their chronic fibromyalgia pain. As data is being analysed, the most likely conclusion is that the aforementioned regions can be influenced when treating depression with TMS.

As technology continues to enable scientific testing, data collection and analysis validating trance-forming techniques in treating a widening array of problems that are plaguing the human community, different professional “tribes” will gradually feel open to knowledge cross-pollination and to challenging well-established paradigms, to ultimately re-accommodate enhanced states of consciousness on the map to re-evolutionary conscious self-healing — whether assisted or not, to be experienced by tuning into realities where all the flourished, highly-resonating, unburdened primal versions of ourselves float in silence.