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We perform classic psychotherapies and therapies in hypnosis - hypnotherapy by a very effective and fast transpersonal and systemic methods since 2008.

We organize and facilitate various workshops for personal and spiritual growth since 2009. 

Our approach is integral and transpersonal - we are aware that everyday consciousness is only a small island in the midst of an ocean of all consciousness that is accessible and comprehensible to man.

VelosiMed is a coin of two words, actually three words. Root veloci means fast. Med is an abbreviation for meditation and medicine. Medicine in Latin means the art of healing. So these are two meanings that complement each other. Deep and effective meditation and fast methods in the art of healing ...

All the methods we use and teach are designed to help each individual learn to take care of themselves, to be empowered and to be responsible for their lives and their actions.

Maja Petrović Šteger

Maja has always been interested in the conditions, both societal and personal, of people seeing the world and coming to act in it in a different...

Maja Petrović Šteger <p>Maja has always been interested in the conditions, both societal and personal, of people seeing the world and coming to act in it in a different way.</p> <p></p> <p>As a a social anthropologist (PhD 2006), she has explored these interests through work in the anthropology of time, anthropology of the body, and of the mind and consciousness, as well as in political and medical anthropology. She uses a combination of ethnographic and experimental methods to understand individual and collective bodily and 'imaginal' practices in social contexts requiring, in some sense, fundamental transformation and healing.</p> <p></p> <p>Her personal journey with breathwork began in 2015. Having trained experientially in transpersonal and transgenerational therapy and psychology, and in expanded states of consciousness and Holotropic paradigm, Maja became a fully certified Holotropic Breathwork facilitator in early 2023.</p> <p></p> <p>As a freelance facilitator, she has been working at and offering support in Holotropic Breathwork®️workshops and GTT modules in Slovenia and Austria. Maja looks forward to continuing to explore breathing, and helping others to attend to everything unknown, unconscious, unthinkable and unacknowledged that may be sensed when we attend to our own breath. Her intention to this end is to support the growth and availability of Holotropic Breathwork in Europe and around the world.</p>

Marko Šifrar

Marko Šifrar received a degree in mathematical physics, where he also developed computer programming skills,...

Marko Šifrar <p><!--StartFragment-->Marko Šifrar<!--EndFragment--> received a degree in mathematical physics, where he also developed computer programming skills, which led him to program various simulations, data acquisition and processing, building automation, etc. When he became concerned about the human health, he soon discovered that there is no system as complex as a human, and that we are much more than a physical being. After learning some methods and healing techniques, he learned that the key part of a solid health is in each individual, and that brought him to Holotopic Breathwork. </p> <p>He first experienced Holotropic Breathwork in 2005. In the following years, by participating in workshops and working on himself, the idea to obtain a certificate matured. By gaining additional experience in organizing workshops and helping with guidance since 2010, he obtained the certificate of Holotropic Breathwork Practitioner <!--StartFragment-->in 2013<!--EndFragment-->. As a HB practitioner, he is guided by the power of awareness of the activation of the healing potential in each participant, which through holotropic breathwork leads to the necessary insights, healing, and consequently to the elimination of mental and/or physical problems.</p> <p>Marko was and still is quite into sports. He played and later coached basketball. For over 15 years he is involved with free diving in particular, and for over a decade with underwater sports in general as its president on a national level.<br></p>

Mojca Studen

Mojca first graduated from the Faculty of Physics, and from the School of Fine Arts - Sculpturing at the same time. From the beginning...

Mojca Studen <p>Mojca first graduated from the Faculty of Physics, and from the School of Fine Arts - Sculpturing at the same time.</p> <p><br>From the beginning of her high school years, she was interested in the boundaries and possibilities of human consciousness. She first sought answers in Sri Aurobindo's and Krishnamurti's ideas and philosophy. Through his ideas, she began to practice yoga, especially pranayama. She also began to learn about Buddhism and the practice of getting to know herself through meditation. A happy coincidence brought her into contact with Carlos Castaneda's books. At first, these were just interesting stories, beyond the boundary of the possible, fiction, and legend. Curiosity gave her no peace: she made decisions and attended seminars and workshops organized by Carlos Castaneda, Taisha Abelar, and Florinda Donner Grau. Legends thus became a reality or one of the possible realities.<br><br>The next step in learning about human consciousness was the study of transpersonal psychology and involvement in Grof Transpersonal Training and Transpersonal Hypnotherapy Institute. She has the good fortune that she draws her knowledge of transpersonal psychology directly from dr. Stanislav Grof. Stanislav Grof also mentoring her in her Holotropic Breathwork research.<br><br>She combined her knowledge of biophysics and transpersonal psychology into Neuro Training - technology that uses binaural tones in a unique way. It is designed as a gym for the brain. <br><br>The common thread of all her search is her hobby and passion: freediving. Through freediving, she learned many techniques of self-discovery and met and collaborated with many interesting people, such as dr. Natalia Molchanov and her soon Alexei Molchanov, dr. Oleg Bahtiarev ... Natalia showed her the way to find the balance between freediving as an extreme sport and freediving as an enjoyable activity that opens human consciousness. So they co-designed a free-diving program designed to do just that - Velosimed Freediving as Meditation.<br><br>Since 2008 she works as a transpersonal psychotherapist and organizes various holotropic work workshops.</p> <p><a href=""></a></p> <p><a href=""></a></p>

Contribution, Mission and Dream

Theoretical and Hystorical Background

As the therapists and facilitators at Velosimed Center, we believe that our work is meaningful in the sense that we touch our clients in a way that helps them live a better, happier, more meaningful, fulfilling life, that our support helps clients feel more connected with other people and with their environment.

That our clients can open themselves to something bigger than “in skin encapsulated ego” through loving-kindness whether toward children, spouses, friends, social service, environmental activism, saving or improving one single life...

Deep inner work is a basic human need. The urge for self-exploration and development sits in each of us, but unfortunately, it is often suppressed, sometimes already in early childhood. We feel joy when we see a person finding this positive and delightful urge to reach his or her best potential and then when the person puts this potential into practice and service to humanity, partially also as a consequence of working with us.

These are the little miracles of psychotherapy.

Our ultimate dream might sound a little utopian. Still, since we are talking about dreams, we will allow ourselves to dream big from the perspective of a psychotherapist. Foremost, we wish that we, as Western civilization, would be able to do a thorough self-reflection to see how toxic and antihumanistic society we become. We have deteriorated into a society that places money and extra profit before human and humanistic values. The result is logical: human beings are degraded into money-making machines that have to compete with other machines for survival. This situation creates a lot of fear, ignorance, and greed that fuel and perpetuate this kind of thinking.

In our work, we strive to empower our clients to live meaningfully with freedom of choice and responsibility toward self, others, and the planet Earth.

We dream of a society that will be able to include everybody, that there would be no artificial division of sanity and insanity. That society would be able to support and nurture each individual to develop to reach his/her potential, that there would be a place and possibility for everyone to find their place in society. And at least basic human rights and respect for all life on earth would be our imperative. We wish that greed, competitiveness, and self-centeredness would be replaced by respect, cooperation, truth, righteousness, peace, love, and non-violence. That these values would become a norm once again.

Throughout history, many individuals and groups have affirmed the inherent value, dignity, and spiritual needs of human beings. They have spoken out against ideologies, beliefs, and practices which held people to be merely the means for accomplishing economic and political ends. They have reminded their contemporaries that the purpose of institutions is to serve and advance the freedom and power of their members. In Western civilization, we honor the times and places, such as Classical Greece and Europe of the Renaissance, when such affirmations were expressed.

Humanistic and Transpersonal Psychology is a contemporary manifestation of that ongoing commitment. Our message is a response to the denigration of the human spirit that has so often been implied in the image of the person drawn by behavioral and social sciences. During the first half of the twentieth century, psychology was dominated by two schools of thought: behaviorism and psychoanalysis. Neither fully acknowledged the possibility of studying values, intentions, aspirations, and meaning as elements in conscious existence. Although various perspectives such as phenomenology had some limited influence, on the whole, mainstream psychology had been captured by the mechanistic beliefs of behaviorism and by the biological reductionism and determinism of classical psychoanalysis.

Brilliant Ivan Pavlov’s work with the conditioned reflex (induced under rigid laboratory controls, empirically observable and quantifiable) had given birth to academic psychology led by John Watson which came to be called “the science of behavior” (in Abraham Maslow’s later terminology, “The First Force”). Its emphasis on objectivity was reinforced by the success of the powerful methodologies employed in the natural sciences and by the philosophical investigations of the British empiricists, logical positivists, and the operationalists, all of whom sought to apply the methods and values of the physical sciences to questions of human behavior. Valuable knowledge (particularly in learning theory and the study of sensation and perception) was achieved in this quest. But if something was gained, something was also lost: The “First Force” systematically excluded the subjective data of consciousness and much information bearing on the complexity of the human personality and its development.

The “Second Force” emerged out of Freudian psychoanalysis and the depth psychologies of Alfred Adler, Erik Erikson, Erich Fromm, Karen Horney, Carl Jung, Melanie Klein, Otto Rank, Harry Stack Sullivan, and others. These theorists focused on the dynamic unconscious – the depths of the human psyche whose contents, they asserted, must be integrated with those of the conscious mind in order to produce a healthy human personality. The founders of the depth psychologies believed (with several variations) that human behavior is principally determined by what occurs in the unconscious mind. So, where the behaviorists ignored consciousness because they felt that its essential privacy and subjectivity rendered it inaccessible to scientific study, the depth psychologists tended to regard it as the relatively superficial expression of unconscious drives.

By the late 1950′s a “Third Force” was beginning to form.

” An assumption unusual in psychology today is that the subjective human being has an important value which is basic; that no matter how he may be labeled and evaluated he is a human person first of all, and most deeply. ” Carl Rogers, 1962.

In 1957 and 1958, at the invitation of Abraham Maslow and Clark Moustakas, two meetings were held in Detroit among psychologists who were interested in founding a professional association dedicated to a more meaningful, more humanistic vision. They discussed several themes – such as self, self-actualization, health, creativity, intrinsic nature, being, becoming, individuality, and meaning – which they believed likely to become central concerns of such an approach to psychology. In 1961, with the sponsorship of Brandeis University, this movement was formally launched as the American Association for Humanistic Psychology. The first issue of the Journal of Humanistic Psychology appeared as “The Phoenix” in December 1963.

In 1964, at Old Saybrook, Connecticut, the first invitational conference was held, a historic gathering that did much to establish the character of the new movement. Attendees included psychologists, among whom were Gordon Allport, J.F.T. Bugental, Charlotte Buhler, Abraham Maslow, Rollo May, Gardner Murphy, Henry Murray, and Carl Rogers, as well as humanists from other disciplines, such as Jacques Barzun, Rene Dubos and Floyd Matson. The conferees questioned why the two dominant versions of psychology did not deal with human beings as uniquely human nor with many of the real problems of human life. They agreed that if psychology were to become more than a narrow academic discipline limited by the biases of behaviorism, and if it were to study human attributes such as values and self-consciousness that the depth psychologists had chosen to de-emphasize, their “Third Force” would have to offer a fuller concept and experience of what it means to be human.

By this time the term “human psychology” was in general use. It reflected many of the values expressed by the Hebrews, the Greeks, the Renaissance Europeans, and others who have attempted to study those qualities that are unique to human life and that make possible such essentially human phenomena as love, self-consciousness, self-determination, personal freedom, greed, lust for power, cruelty, morality, art, philosophy, religion, literature, and science.

Abraham Maslow, Carl Rogers, and Rollo May, who had participated in the conference at Old Saybrook, remained the movement’s most respected intellectual leaders for the decades that followed. Maslow developed a hierarchical theory of human motivation which asserted that when certain basic needs are provided for, higher motives toward self-actualization can emerge. Rogers introduced person-centered therapy, which holds that intrinsic tendencies toward self-actualization can be expressed in a therapeutic relationship in which the therapist offers personal congruence, unconditional positive regard, and accurate empathic understanding. Thus Maslow and Rogers embraced self-actualization both as an empirical principle and an ethical idea. Their vision of human nature as intrinsically good became a major theme of the “human potential” movement but was criticized by some other humanistic psychologists as an inadequate model of the human experience.

Rollo May, Erich Fromm, and Victor Frankl represented the European currents of existentialism and phenomenology that became influential in humanistic psychology and emphasized the inherently tragic aspects of the human condition. Their books provided an enduring philosophical perspective and much-needed insight into questions involving the enduring presence of evil and suffering in the world, the nature of creativity, art and mythology, and the value of the humanities as psychological resources. Humanistic psychology expanded its influence throughout the 1970s and the 1980s. Its impact can be understood in terms of three major areas: 1) It offered a new set of values for approaching an understanding of human nature and the human condition. 2) It offered an expanded horizon of methods of inquiry in the study of human behavior. 3) It offered a broader range of more effective methods in the professional practice of psychotherapy.

Transpersonal Psychology has been called "the Fourth Force" in psychology and was started in the 1960is by Abraham Maslow, Anthony Sutich, and Stanislav Grof. 

In truth, Transpersonal Psychology is an umbrella term under which a range of transpersonal perspectives have developed as a result of attempts to integrate ancient wisdom with modern knowledge. It includes, for example, Psychosynthesis, the Jungian stream, Core Process therapy, Assagioli's psychosynthesis..., the body works such as Reichian methods, Rolfing, Feldenkrais method, Craniosacral technique... experimental work such as holotropic work in general, a wide range of meditative practices and all those psychologies and psychotherapies influenced by the eastern contemplative traditions of Vedanta and Buddhism, Sufi and Christian mysticism, systems of yoga, meditation and mindfulness, mystery schools and esoteric movements, symbolic systems such as alchemy and more.

All transpersonal perspectives affirm the spiritual potential of human beings to move beyond the ego to both heights and depths of the human psyche. Such perspectives acknowledge the importance of both transcendent and unitive states of consciousness, cultivated and nurtured over thousands of years by traditions which, until relatively recently, were ignored by traditional psychology and psychotherapy.

Transpersonal Psychology is concerned, therefore, not only with understanding ‘breakdown and repair’ or with restoring healthy functioning to the personal ego. Its primary concern is exploring those aspects of consciousness and being that are to do with realizing humanity’s highest potential – a potential which is released as we discover and reveal the source and depth of our own Being. It provides an opportunity for us to recognize and value our true worth and that of all individuals, indeed of all forms of life.

(partially adopted from Maureen O’ Hara)