From Psymentology's point of view, sleep is an opportunity for the physical perception threshold (the 5 senses) to be temporally turned off whiles the mental threshold (that records the events surrounding a person outside the physical senses) and Fara-zehni (ultra-mental) perception thresholds (the receptors of awareness or revelation) are turned on. Dreaming takes place through the mental perception threshold. However, when we are exposed to awareness or intuitive information previously unknown to us in our dreams; it happens through the Fara-zehni (ultra-mental) perception threshold.

The human being’s mission is to seek Kamal (spiritual completeness), and illness is one of the obstacles that make it difficult. A patient is so engaged in his illness and its related issues that s/he thinks less about God and divine ambitions, whereas, in health, the individual enjoys a better state in which to deliberate on God and self-awareness. Mysticism is in itself effective for healing. At times, the therapeutic intervention is quantitative and involves physicians, medicine, check-ups, and the like, and at times it is qualitative with no check-ups or medication.

According to Halqeh mysticism (Erfan-e Halqeh), we face two types of oppression; primary (inner) and secondary (apparent) oppression. Eliminating oppression and creating justice is possible in two ways; one is to achieve justice through an external act of force, and the other, is that justice will prevail automatically as a result of the human being perceiving awareness, which will then be valuable and enduring.

The short-term effects of Faradarmani are examined on the frequency and severity of Asthma attacks. 84 Asthma patients (lottery) with less than one year since diagnosis were randomly selected and divided into two groups of 42 (control and test). The control group continued their conventional medical treatment without the intervention of the research group. In addition to routine medical treatment, the test group was put through Faradarmani. In the third month of treatment, the total number of severe and medium cases had reached 4.8% (1.8-11.3) in the test group and 11.9% (1.8-21.9) in the control group. (21.3% decline in test, 14.3% decline in control group). The coefficient of decrease in the test group is 1.49. The decline of the application of spray in the test group was 3.2 (2.18-4.19) times.

The topic of veiling is very complex and lengthy, and it can be explored from two perspectives, quantitative (outer view) and qualitative (inner view). In the qualitative examination of veiling, subjects like ‘energy of the second type,’ ‘attraction and repulsion,’ and ‘the inner value’ are much discussed.

In Psymentology [‘Psyche’+‘Mental’+Logy’], a Complementary and Alternative Medicine (CAM) of Iran that has an Interuniversalist perspective with a totally holistic way of viewing the human being, the Mind (Zehn) is not regarded as a part of the brain, but the brain activities are a function of the Zehn, meaning that Zehn is in charge of managing the brain.

According to Psymentology and its Interuniversalist approach, illness is defined as any disorder, obstruction, impairment and imbalance in any of the infinite elements and components of an individual. According to Psymentology, disorders are classified into physical, psychological, psychosomatic, mental, mentosomatic, Body-Mind-Psyche disorders, and so on.

Being categorized with other fields of Complementary and Alternative Medicine (CAM) in Iran, and concerning the mind-psychology of humankind, “Psymentology” [‘Psyche’ +‘Mental’ +Logy] or “Interuniversal Mind-Psychology” has an Interuniversalist perspective on the human being with an all-inclusive approach. In Psymentology, the mind and psyche are each addressed as a separate concept, comprising a specific part of an individual.

Mind (Zehn) and psyche each are dealt with as separate concepts in Psymentology, each comprising a specific part of an individual.

This report studies the effect of Faradarmani on the symptom rehabilitation of 11 drug addicts. The study is based on the self-reports of drug addict patients who voluntarily undertook Faradarmani treatment.