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Filippo Falzoni-Gallerani (FFG) was born in Cento Italy 15/7/1951.
In 1976 he achieved a first-class honors degree in Psychology and is registered in the Album of Psychologists.
He completed courses in Jungian Doctrines.
1974-75 he completed specialized training by Prof. Max Beluffi at the Psychiatric Hospital "Paolo Pini" in Milan.
1979 he frequented post-university courses at the "California Family Study Center" in Los Angeles and various seminars and congresses at the "Mental Research Institute" in Palo Alto (San Francisco) and the University of California Los Angeles.
FFG has carried out studies on the following: Holotrophic Breathwork by Stanislav Grof, Ken Wilber and Transpersonal Psychology
Advaita Vedanta, Kundalini Yoga, and different Holistic Techniques
The Thoughts of: Krishnamurti, Ramana Maharshi, Aurobindo and others.
He further specialized in: Hypnosis, States of consciousness Traditional techniques of Buddhism, Zen, Taoism, Hinduism and Yoga.
Since 1975 FFG has spent long periods in India where he spent seven years close to "Shri 1008 Shri Herakhan Wale Baba" commonly known as "Babaji", (the Shiva Mahavatar to who Yogananda makes references in his "Autobiography of a Yogi"). FFG was nominated Head of the "Prachar Sang" by Sri Babaji himself, an organization to spread his teachings.
During FFG's numerous travels (so far 26 trips to India alone) he has met many Gurus of different teachings and traditions and stayed in places like Aurobindo's Ashram at Pondicherry, the Teosofical Society of Madras and the Ashram of Shri Satya Sai Baba, etc.
FFG was the first professional to bring the technique of Rebirthing to Italy. Modifying and personalizing the original technique he founded the School of Transpersonal Rebirthing. Transpersonal Rebirthing is an original approach to holistic health, which with the use of breathing, develops ones potential and the realization of the Self.
FFG is the author of "IL RESPIRO DELL'ANIMA" publicated in 1991 by Armenia, which has already been subject of a degree thesis at the University of Psychology of Padova, Italy.
In 1996 the book "TRANSPERSONAL REBIRTHING" was publicated by Rusconi in which FFG explains the principles, methods and philosophy of his School.
A new book was published in 2005, two volumes of over 800 pages, L'Io Trasparente.
He has written numerous articles for papers and specialized publications and has given conferences and seminars in all the major national and international congresses.
In 1991 Telemonticarlo dedicated a specific program to his professional activity.

FFG practices his profession in his studio in Milan,. He gives seminars and courses on professional teaching methods in all regions nationally and internationally.

Sport activities: he was protagonist in 1971 of Tierra del Fuego - Alaska motorcycle raid.

Integral: The Grail is within you This word game, brought to my attention by a Buddhist friend, agrees with the aim of an integral practice that I look for professionally as well as in life.

The root intuition is that the solution to suffering and human problems rests with the awareness of the nature of consciousness. The treasure is within. However, to find the unwavering awareness of the impersonal witness that is the essence of our consciousness, and to realize our plenitude and union with the All, we must recognize fake identifications, and integrate the contradictory aspects of our personality and the various levels of our being. Usually the individual lives the relationship amongst these levels in a dissociated and conflicting way. There are phases of development that have not been completed; certain levels have been transcended, not embraced as parts of oneself, but repressed instead. Transcending the identification with one's body and integrating it, and doing the same with one's identification with the emotions, with the thoughts and the 'I', down to the subtlest states, is a path that leads to liberation. This leads us to be exactly what we are, aware of the mind's texture and the complex multiplicity in which our being can be fragmented, of the precariousness of the 'I' and the limitations of thought. [When] everything shows up on the transparent mirror of Consciousness, and the internal division between controlling and controlled is overcome, the energies that were scattered during the conflict are once more available for creative projects; silence and emptiness are the ever-present substratum of sounds and forms; the harmonic gesture becomes the natural [sahaja] state. Our recovered authenticity makes us spontaneous, freeing us from effort. We can live to the full the role that fate has assigned to us, and be fully human - at the same time being beyond the webs of the dream, without being really implicated by the personages the 'I' creates. We can perceive with clarity the products of thought, recognize its transparence, absorbed in the paradoxical awareness of being the All and the Naught, the Absolute and the relative, the Void and the Form.

Those practicing meditation intensely, for a sufficient length of time, are able to seize that the Ever-Present Awareness or the Impersonal Witness is the substratum of all phenomena, and that such a conscious Self 'contains' the world in a non-dualistic way, being the substance of it.

Self-absorbed awareness leads to the transcendence of the 'I' and to the unity of life. This experience, which can be facilitated by specific psychophysical practices, can happen spontaneously in peculiar circumstances of life; it has been witnessed throughout the centuries by all those who, investigating the mystery of being, have acknowledged the spiritual nature of consciousness.

When I was twenty I lived a similar experience of transcendence. During a motorbike journey begun at the extreme southern tip of South America (I was participating in the Tierra del Fuego-Alaska race), I was passing through California. An accident, resulting in several fractures of the spinal cord, took me close to death. During my stay in the hospital I found myself repeatedly in non-ordinary states of consciousness. Only several years later I read books about the NDE (near death experiences, experiences of being near death and their eventual transforming power). In those moments I clearly perceived life from totally new perspectives; it was as if I could remember my real nature, recognizing how ephemeral the 'I' trifles and the knots of thought are. Life appeared illusory, yet I felt that I would appreciate it much more if I could keep living. Albeit near physical death, those moments appeared to me as a truly insignificant event that could not even touch the boundless space of consciousness, which was my real Self. Space and time, the body, the objects and thoughts appeared in it. Perceiving the beatitude of self-absorbed consciousness, a self-evident reality, in spite of my crucified body I experienced moments of ecstasy. Awareness stretched to unthinkable spaces. It made the net of the past appear in a new perspective; from there it looked like an illusion from which I was waking, in the depth of eternal instants.

Once I was healed from the many fractures, back in Italy, I realized that certain of my attitudes had changed for good. However, as I was falling back into some attachment, that state of stupendous lucidity tended to become dimmer and dimmer. I was deluding myself in the play of other 'I's created by thought, with which I identified. I saw [re-]emerging the dynamics of the familiar games in which I had grown up, and confronted myself with the characteristics and limitations of my [nature and personality, per non ripetere: carattere/caratteristico], which seemed unchangeable. This way I began what I can now define as the work of integration. My degree in psychology; a period of Jungian analysis; the study of Eastern philosophies - Buddhism, Hinduism, Aurobindo, Krishnamurti, Theosophy; the history of religions and modern psychology; quantum physics and the new paradigm; the Upanishads; Shamanism and anthropology; states of consciousness; mythology; Jung, Hillman; Nisargadatta Maharaj; Nietzsche; philosophy and various literature, etc.
Yet I was aware that all this knowing is, after all, only abstraction compared to being confronted with the concrete, moment by moment, along with the flow of life: with the world of feelings, passions and desires, with the soul's turmoils, with confronting oneself, with confronting the tragic nature of life where everything is transient. Being strongly attracted by both asceticism and meditation on the one hand, and by the senses and the search for pleasure on the other, I found myself trying to harmonise very contrasting aspects of my search. At times merely studying the texts gave rise to internal struggles, confronting theories opposed to each other, antithetic, yet both were true; as such they evoked insoluble paradoxes that nevertheless - often in moments of clarity, through a lightning of intuitive intelligence - did mutually complete each other. Paradoxes and the union of opposites were thus the recurring themes of those years of research; while getting my degree in psychology my aim was to put together different drives and try to give meaning to life.
Working upon such themes I met several masters, and famous leaders of the emerging currents of psychology in the USA. About six years after the accident in the USA, I came to India, to Herakhan Sri Babaji, a master of the Shivaite tradition who in India is considered a Guru of the highest lineage. Since then he has been my fundamental spiritual reference. Under his guidance I truly commenced the real practices, spiritual disciplines and meditation, with long retreats in his hermitage at the foot of the Himalayas. Stern bodily practices and various disciplines, within a community context, can make really integral the work going on here.

It was at the beginning of the eighties, at Herakhan indeed, that under his direct suggestion I experimented with an Italian teacher who had learnt Rebirthing, a powerful technique of intense and prolonged breathing, from Orr. I had an extraordinary experience, unexpected in many ways, and certainly among the most important and interesting of my life. During my first breath, after passing into various states accompanied by unusual physical sensations, I regained the clear and direct perception of the same state of 'expanded' awareness that, until that moment, I had experienced only at the hospital, when I was between life and death. Now, without having to pay such an expensive entrance ticket to the other reality, just through that breathing, after several inner passages, I was finding again the eternal instant, the Cosmos' non dual nature and my true Self.

The parallel result on the physical plane was also extraordinary: the complete healing of a backache that I had been carrying with me as the outcome of the fractures suffered in the motorbike accident.

This way not only did I have an unforeseen and almost miraculous healing of a chronic ailment of the spine, which had been seen as untreatable and incurable, but I also found a method allowing me to alter the state of consciousness and re-establish the contact with the deepest dimensions. Throughout the years that followed I was to dedicate all my energies to an implementation that takes into account the Transpersonal dimension, yet is firmly anchored to a vision that is as integral as possible. I had recognized that, through breathing, processes were activated that could involve [interessare] all levels, and that it was possible to activate therapeutic potentials at each level. In addition, the problematic of the lower levels had to be satisfactorily faced so as to assimilate and stabilize the eventual transpersonal experiences.

I soon understood that the potentialities of Rebirthing had never been explored in full because of the very superficial and questionable philosophical basis of the early, originally American, schools which I saw as fostering a narcissistic enhancement of the ego, rather than a real understanding of its illusory nature. Had not Babaji himself been suggesting it, maybe I wouldn't even have tried that experience because, from what I knew about Rebirthing, I had come to the conclusion that it must be one among the many New Age practices in fashion, based upon positive thinking and cheap enlightenment; it's enough to say that many schools even go for physical immortality! It was obvious in my view that many things taught and written in the books of the founders of Rebirthing were good for beginners only, as all depth and perspective got lost by over-simplifying the psychological and spiritual aspect of the individual.

After years of practice, during which I followed up thousands of cases, held hundreds of seminars, wrote two books on such issues and got many satisfactions, I could assuredly state that Rebirthing proved extraordinarily efficacious for a great number of people. Inducing spontaneous transforming experiences, often triggered by the freeing of physical blockages, one after the other, with typical bioenergetic reactions, as well as emotional blockages, with catharsis reactions, unveiling unconscious contents, Rebirthing resulted in states of lucidity and insight, moments of deep awareness culminating in the experience of the Self that no words can describe.

Reaching a certain maturity in putting together a coherent approach that, besides classic psychology would also take into account the Transpersonal dimension, I came across fundamental books by Ken Wilber. From them, the development of my work received a great contribution, because in "Integral Psychology" I could find at last the theoretical container of the various experiences being induced by the method I had developed, and a fertile comparison between my work of inner search, Eastern philosophy, and the most modern scientific, multidisciplinary, wide-spectrum studies.

The scope of an "Integral Psychology" honours and embraces all aspects of human consciousness. Putting together hundreds of sources, Eastern and Western, ancient and modern, Wilber creates a model that includes the waves of development, the currents of development, the states of consciousness, and the 'I' that follows their journey from the subconscient to the conscient to the superconscient.

Although Ken Wilber is considered among the greatest living philosophers in the world, and his works have been translated into more languages than any other contemporary writer of essays in the USA, in Italy his work is not well known.

Wilber deems it necessary that people remember that psychology has its true origins in the spiritual traditions. He reminds us that the concept of the unconscious, made popular in 1869 by Von Hartman with [his "]Philosophy of the Unconscious["], derived from Schopenhauer, who, in turn, got his vision of the world mainly from Eastern mysticism, Buddhism and the Upanishads in particular. Beneath the individual consciousness lies a cosmic consciousness that for most people is 'unconscious', but which can be awakened and realized in full, making conscious what is unconscious - for man, the greatest boon! Even Freud, whose materialistic vision is well-known, took the concept of 'Es' from Groddeck, who had theorized the existence of a cosmic Tao or an inorganic universal spirit.

Wilber reminds us that Fechner, William James, J. Mark Baldwin, who are the fathers of psychology, tried to be both fully scientific and fully spiritual, and in such a wide embrace did not find contradictions or difficulties.


As many know, Rebirthing is a practice based on a particular intense and prolonged breathing, in individual sessions or group seminars. After a verbal introduction, one has all the time needed to complete one cycle of free and circular breathing in a supine position. At the end of the session, which may last up to two hours or more, there is a verbal interaction following the relaxation and eventual meditation, to elaborate and interpret what has happened to the extent needed.

The setting I consider the most appropriate is one in which the individual makes him/herself ready to face whatever emerges spontaneously as the breathing produces its activating effects, remaining in a state of passive attention, of awareness of what is manifesting, moment by moment, in a kind of ineffable listening to the sensation of being alive, awakened to the inner question, "Who says: 'I am?'", "Who's experiencing this?", "What do I feel being alive now?". As Ramana Maharshi states, "Other paths strive to reach something; self-enquiry searches for the one who strives."

With this disposition and mental alertness the session will produce what it truly must produce. Not only will it allow consciousness to confront itself and beneficially integrate the physical, emotional and mental sensations and the perceptions of the subtle and psychical states, but it will eventually allow the individuals who are inwardly ready to recognise themselves as the Self transcending space and time, beyond the warp and weft of life.

Observing the 'I' in its transparency, letting the process happen without choosing what emerges, the session will be unforeseeable, self-regulated by the intrinsic wisdom and healing potential of each individual.

Looking at the events of life without identifying as a separate entity with the one who acts, the 'I' transparency emerges, without identifying with the one who has desires and is afraid but, instead, with the clarity of observing the phenomena in their objective entirety. This observing, which springs from the inner silence and mental alertness, allows us to go back 'live' in the present, finding again, in its entirety, our attunement to life. Overcoming the infantilism of magic thought, the conformism of mythic thought, and the dryness of purely rational thought, vistas open up to intuition and love, permitting us to live, in every sense, our daily lot in a much different way.

Transpersonal Rebirthing puts itself in the perspective of willingly accepting all the various levels, to integrate them to consciousness. Avoiding the illusions produced by the 'I' desires, the romantic expectations, and the fantasies of omnipotence that are the toxic ingredients often present in many holistic recipes.

Avoiding manipulation, the method is applied in the clear perception of "what is", in the undivided attention to the present and the real. In a reassuring context, putting the individual in condition to find the courage to let him/herself go and face the contents that can make themselves manifest, without influences determining the experience from outside.

I have assessed its extraordinary efficacy in solving panic attacks - given the specific, verified relationship between this disturbance and breathing.

I have noticed that the people resisting this method are an exiguous minority, whereas those who solve emotional and/or psychosomatic problems, anxiety, depression, personality disorders in a short time are quite numerous. Quite a considerable number of individuals reaches states of deep awareness and can initiate an authentic process of realising oneself.

Any theory is true but partial; we can accept its contribution within an all-comprehending vision. To acknowledge, accept and put together the different levels in a vision which is as wide as possible is typical of the integral context.

The Psychology of the future - the integral approach - must keep an intuitive and flexible openness capable of accessing wider and wider spaces of the being, allowing the individual to fulfill his/her possibilities in full. I do believe that involving the body, the emotions, the mind and the spirit, Transpersonal Rebirthing can truly be one of the most efficient methods of developing the individual integrally.