SCHOOL NOTEBOOKS

H. Van Doren

1973

Introduction

#1 : The Pure Form

#2 : The Method
#3 : Transmutation
#4 : Generalities
#5 : Inner Religion
#6 : Telediol
Annexes:
Text #1 : From Philokalia
Text #2 : From The Castle
Text #3 : From Ta I Gin Hua Dsung Dschi
#7 : Arts, Sciences, Crafts and Schools
#8 : Crafts (Ludism)
INTRODUCTION

The present volume is a compilation of the School’s handbooks that circulated amongst the
Work-groups at the beginning of the year 1973. There purpose was to present the themes that
were developed by competent expositors in each case.

On editing all the handbooks in a single book, the original diversity of subjects is maintained and
at the same time, their official version corrects the alterations that inevitably occurred through
innumerable copies and annotations added when passing from hand to hand.

Anyone who reads this book without having participated in the corresponding developments,
will find serious difficulties of understanding, and may even feel astonished by the presentation
of elements in which a large amount of suppositions seem to be accepted without analysis.

In such a case, it would happen as always happens when one finds oneself in front of something
without a major context. Consequently, it should be clear that this penmanship is a tool designed
exclusively for circulation amongst the working groups.

 The notebook # 1: “The Pure Form”, has not suffered variations. It complements the book
“Transcendental Meditation”.
 From the notebook #2: “The Method”, the annex “The Movement” has been eliminated
and the notebook # 3 has not been modified. Both notebooks complement the book
“Minor Poetics”.
  The notebook # 4: “Generalities” has been synthesised in some subjects, adapting it to the
audio-visual set in circulation under the title “Themes of School”.
 The notebook #5 has not been modified.
 To notebook # 6 has been added a new annex which is a fragment of the Chinese book
“Ta I Gin Hua Dsung Dschi". It complements the book “The Inner Look”
 The notebook # 7: “Arts, Sciences, Crafts and Schools” has been only formally modified.


The notebook # 8: “Crafts”, although it is only an extract on the subject “Ludism”, has
been added to this Internet edition not having been published before (HvD, October
1999).

H.van Doren
Santiago, mayo 1973.

 Notebook #1: THE PURE FORM

"Then there was not the existing or the non-existing.

There was not the kingdom of the air, or of heavens or beyond it.
What was within and where? And what gave refuge?
Was there water, bottomless depths of water?
There was then no death neither something immortal,
there was no sign dividing the days from the nights.
That something, without respiration, breathed by its own nature.
Besides that there was nothing."

(From "The Song of Creation" - Vedas X, 129).

It is usual to associate form with the modality of visual perception.

It is known that perceptions are not only received through eyesight as sensations (structured by
conscience), but are also received by the other senses.

According to this, the forms of the object may refer to colour and to extension like sound in
general, to taste, smell, etc. It is also possible to speak of representation of forms through
memory acts or imaginative acts.

There are cases in which forms emerge which are representations of internal sensations, as
happens in dreams and in numerous reveries.

From this perspective, forms are structures of perception (or of representation) and not, of
course, the structure of objects.

From the same object different forms can be obtained, according to the sensory channels used,
according to the perspective respect to the said object and according to the type of structuring
performed by conscience.
An altered conscience for instance, modifies the forms given by a normal conscience in its
habitual perceptions and representations. Therefore, when studying forms, the structure of
conscience should not be disregarded.

The different levels of consciousness present, each one of them, their own formal ambit. Each
level (greatly simplifying) proceeds as characteristic ambit structure, which is linked to forms,
also characteristic. For example:

In the level of deep sleep the reasoning acts and, in general, the long logical sequences are
absent. Rather, there are found acts of recall and associations exempt of criticism. In general,
associations multiply at great speed and the images fuse or differentiate in unforeseeable
sequences. The consciousness of one's own 'I' is absent and oneself appears as seen from
'outside', or on occasions, seen in 'other' or in 'the other'. The mechanism observed by some
psychological currents is, in sleep, very much verifiable. There appear the displacements,
dramatisations, secondary elaboration, etc.

The emotional tone found associated with the representations does not necessarily coincide in the
same way as it does in the state of vigil.

Thus, images that in vigil would provoke fear, in the dream may be stimulating and liberating or
vice-versa; words, or meaningless events acquire symbolic value and have an emotional charge,
disproportionate concerning daily mentation.

The hypnotic grip of the oniric forms is exaggerated and such a thing is possible due to the
blocking of the critical and autocritical acts; and of the reasoning acts which are the ones that
permit to establish parameters, comparisons and to extract consequences in ordinary mentation.

To the structure of that level of conscience, forms correspond which are linked to memories and
to external as well as to bodily sensations. The internal sensations are greatly amplified and are
usually associated to representations and to characteristical emotional tones.

The forms of that complex 'world' are those that surge in the level diffuse vitality, occasionally
not devoid of colour, beauty and meaning.

The dream forms have a real psychological existence, many of which displace themselves to
other more conscious levels, although losing their suggestive power and their central
emplacement. In this sense it cannot be said that the dreams and their forms are 'unreal', for as it
happens, their reality is not lesser than that of the contents of other levels of conscience. In fact,
the 'reality' of vigil perception is not greater than the onirical one. Nonetheless, the forms that
surge from conscience (whichever is its working level) are real structuring compensations in
response to the stimulus… We do not say simply 'responses' to the stimulus; we say: 'structuring
compensations'. The stimulus may be a sensation, a representation or an act of reasoning.

Unless it is clearly understood that all forms (regardless of the level of work of the conscience),
are a structuring compensation to stimuli, the relation that may exist between a geometric form,
rationally elaborated and an irrational symbolic or oniric form will not be disclosed. Form is the
object of the act of the structuring compensation. The stimulus becomes form when the
conscience structures it from its level of work. Thus, the same stimulus is translated into
different forms according to structuring responses from the different levels of consciousness.

Following this line of thinking, we can affirm that the different levels of consciousness serve the
purpose of structurally compensating the world, the word 'world' being used in this case as the
sum of sensations, representations, etc. that come (or have come) from the outside by sensory
input.

There are acts of consciousness that are not originally completed by forms. Those kinds of pure
acts in search of the object to complete them (and make surge the corresponding form) is at the
base of recall. Thus, it is easy to recognise the characteristic work of recall until the conscience
'finds' the evoked object and stops the search when it is completed by the corresponding form.

More clarifying may be this other case of recall: a person leaves a place with the sensation of
having forgotten something. The acts of recall search in different mental ambits, 'discarding' the
representations that surge and are acknowledged as inadequate.

The act in search of its object rejects all form that does not correspond to its own ambit. In this
case, the subject recognises the sensation of 'loss' or 'forgetfulness' due to the lack of implesion
between an act and an object, and the diffuse 'anguish' does not end until the true form emerges
as the object of the act of structuring compensation.

Taking a short digression, it should be noticed that the reverie nucleus is not a form or
represented image but precisely the whole mental structure working in structuring compensation
in reaction to the mass of stimuli, with its characterisc tone in each human being.

When the conscience completes its search act, it finds the nucleus and this appears as form, as
image, eliminating the anguish provoked by the extraordinary driving force of the reverie
nucleus. However, when the nucleus is formalised, when the act has been completed, a new
search begins to develop.

The "archetypes" mentioned by some psychological currents are nothing but those reverie
nucleuis already completed as form and therefore, surpassed by the ongoing conscience.

Extraordinary paradox! The archetypes stop their action when they are formalised as such, whilst
before finding them they are not archetypes but images or forms that do not satisfy at all, diffuse
forms, incomplete forms.

Projecting these ideas into a major ambit, it will be understood that the total mechanics of
conscience searches to complete itself into a definitive object… and from this emerges the
diverse forms of immortality, never attained, because the conscience cannot be totally completed
in the course of time. Immortality lies outside time; it is the form of total structuring
compensation.

It is not enough to naively infer that the search for immortality is an escape of the daily reality.
The search for immortality lies in the dynamic structure of conscience, which, in its process and
in its history, goes on completing its steps with provisory gods, with anguishing archetypes that
collapse from age to age.

In numerous legends the quest takes the searchers to find the 'gift' of happiness, or takes them
through deserts, caves, mountains and seas; wise men and magi are consulted, dragons and
monsters are battled, in order to find that imponderable something that has the flavour of a
souvenir, the same memory of a lost Paradise, the same flavour of estrangement and sadness that
glides into the hearts of the great men, the demi-gods fallen from their country-home obscurely
remembered.

Herewith in projection, the structure of the act in search of its object, proper to the mechanics of
evocation, but launched into the future. It is not strange then, to find in many theories of
ultramundane future the idea of memories, of the meeting with the past, or of the line that
originating at one point returns to it travelling towards the future, describing a circle.

Returning to our subject and now in another level of consciousness we see new forms to emerge.
In semi-sleep, many forms typical of the previous level can be rationalised and lose their
suggestive power, except in the case of some fleeting illusions and hallucinations.In the level of
ordinary vigil, the oniric forms do not completely disappear but rather stop occupying
completely the conscience and surge attenuated, without occupying the central point of
mentation.

The secondary reveries proper to this level manifest with its typical forms as a result of
structured compensations towards daily stimuli. In vigil, new forms denote the change of the
working level. The forms themselves relate more logically. Symbols can be rationalised and
synthesise large chains of ideas. Abstract forms of mathematical type surge and these
expressions have a more fixed meaning.

This permits that sciences have a more or less fixed meaning, that language be a system of signs
for the orderly transmission of ideas, and that human gestures (in a wide sense) be factors of
communication amongst them. In the level of consciousness-of-self the secondary reveries tend
to disappear, cycling in intensity, surging and evanescing according to the intensity of the
achieved state.

The forms characteristic of this level do not sensibly differ from those of the previous level,
except for the liberation from the suggestive power of the secondary reveries, and from the
environmental stimuli in general.

In consciousness-of-self a general tone of self-observation begins to emerge which is

characterised by the discovery of the mental forms, the forms of the acts of consciousness and
the capacity to understand internal mechanisms of a more or less abstract form, and that are
experienced even when they do not appear as images or representations.

Working levels of objective consciousness spring out when in reflexive steps (as it happens in
Transcendental Meditation) or suddenly, it is experienced that conscience and the world are not
simply related but form a real and true structure; that Reality is objective because conscience is
real and coincides with the world, without distorting it.

The forms of this level are not representable; hence, language is inadequate for the transmission
of such experiences.

Some of these forms, moulded into symbols, constitute the attempts totransmit the system of
relationships, of structures, and of compositions typical of the level of objective consciousness.
When these forms (translated into the world of visual geometry or into hearing through music
and poetry), are explained, one should only see in them a sort of tentative approach to non-
representable forms and raise them above fetishism, working in such a way that the represented
relationships (initially course, like infantile excersises), may gain independence of all pattern and
of all notion of 'utility' in the research of these phenomena.

The work with 'machines' and the application of these artefact-forms to the phenomenal world
may result more or less efficiently if matters coincide, and in that sense the effort to verify
structurally the phenomena with these forms develops skills and widens the system of relations
providing that the fetishist feeling that is experienced when working with symbols and images is
eliminated. In addition, it is important to comprehend this choir of relations, structures and
compositions, as 'fallen' forms, as caricatures of objective ones.

The pure form is non- representable; however, it is experienced as the object of the structuring
compensatory act of conscience in the world; it is experienced as the reality transcendental to
passing time. This form has the attributes of the 'immortality' plane and corresponds to the
transcended-conscience in absolute stillness.

From the beginning we have described forms that surge in the several levels of consciousness,
and from the psychological point of view.

However, it should not be assumed that the phenomena of conscience and their corresponding
forms are enclosed in that ambit. A good comprehension of all of this demands a structured
explanation of the underlying physiological processes upon which the activity of conscience
rests. The most interesting explanations will undoubtedly be those of bioenergetics. In addition,
when at the level of pure form, or touching transcendental experiences bioenergetics proves to be
insufficient, still it will help to enter the domains of pure energetics.

To conclude, let us say that starting from the experiences of the pure form, the system of
Morphology or Major Poetics is structured; and from it the general principles and laws of all the
system of thought which allows us to approach true Reality.

Notebook #2 : THE METHOD  

The four forms as 'machines'

 The four basic forms of the method,
as used in the "T" cards.

Nº 0 . The point (structure or ambit). It is a-dimensional.

Nº 1 The circle (process or cycle. Horoscope)

Nº 2 The mandorle (concomitance. The Tree).

Nº 3 The triangle (transformation. The enneagram).

  GENERAL MORPHOLOGICAL COMPOSITION  

10 individuals
22 (cards 1 to 10)
Major Arcana 12 moments of process
(cards 11 to 22)
9 enneagrams
(cards 1 to 9: composition)
56
Minor Arcana 4 series 5 images
of 14 cards (cards 10 to 14: vibration scale)
each one (Complement to Sychic: the ambit)

WORK WITH THE 'T' MACHINE

1. To fix the interest and to formulate the question
correctly.
1° The Question 2. To fix the major ambit.
(static) 3. To fix the relations with the ambit.
4. To fix the minor ambit.

 periods
Cycles and  dodecanarean cycles,
rhythms of the cuaternarean, etc.
major ambit  rhythms of o-o, o- ,'
2° The Process
(dynamic)

Relations of the individual with ambit

Transformation of the elements in the individual
The Triads descend when Sychic becomes Alchemy and
3° The Triads ascend when Sychic becomes Cosmic.
In each Triad, the question is both static and dynamic.
 The ten cards of Individuals (1 to 10) present analogies of different planes.

The twelve cards of Process (11 to 22) are additionally prepared to indicate
three possible and independent forms of transformative work:

 The lower parts of the cards show the whole process of the
'Alchemical Arts'.
 The middle parts, the process of the Discipline called 'Our Yoga'.
 The high parts, the process of 'Transcendental Meditation'

(See: School Notebook #3 "THE TRANSMUTATION").

However, that is not relevant for the working with the Method. During the
diverse studies and research, only the morphological designations are taken
into account.

Generation Regression Selection Instability Displacement

1 2 3 4 5

   
Tendency Plan Polarity Energy Vitality
6 7 8 9 10

Condition Fusion Division Dissolution

 Activation Circulation Precipitation Formation

Compenetration De-confusion Conversion Projection

Selected material state:

  S 
10 11 12 13 14
Y
Max C
imu H
m I
Vibr C
atio
n

Adjus
teme
nt

Me
diu
m
Vib
rati
on

Adjus
teme
nt
Min
imal
Vib
rati
on

   INDIVIDUAL

A
L One enneagram is enough
 Composition of the individual C for the first Triad. Nine
 Relation amongst its components H enneagrams are necessary
 Transformation of elements E to conduct studies at the
second Triad level.
M
Y

Every study of the first and

second Triad

Transcendental
Meditation
THE 'T' Organised Steps
MACHINE for of Our Yoga

Alchemical Arts

To present analogies of different

planes
 HOROSCOPE

THE HOROSCOPE : TRADITIONAL SYMBOLIC ASTROLOGY (COSMIC)

   
  Dodecanarean cycles: complete cycles from to

 Quaternarean cycles
 Accommodating, relative, variable cycles: several vertical, diagonal, etc.,
orderings

Example with a plant (tree - Plan in )

3° Maturity
1° Birth

Example: glands  
Hypophysis - Pineal
   
   
Parathyroids Thyroid
   
Adrenals Liver
   
Gonads
Pancreas
and Ovaries

   

Examples of mental levels

Objective conscience
Conscience-of-self
Ordinary vigil
Semi-sleep

Sleep
 Descendant ray Ascendant ray

Both rays follow the same direction on the horizontal line

and then diverge.

TRADITIONAL FIGURE
  Example of the plant : (tree)  

Vitality - Other living

  elements (+)
Fertilisers (or having Disinfectants
that function) (or having that function)
Atmosphere and
Light and temperature
pressure
  The Plant (Tree)
Water Soil
Regression - Other living
  elements (-)

ENNEAGRAM

MICROSYSTEM OF RELATIONS AMONGST COMPONENTS

(SEQUENCE: 142857)
COMMON RELATION OF THE COMPONENTS
(SEQUENCE: 123456789)
 The octave and the development of what comes from an ambit are altered
(and alter) with what comes from another ambit.
(sequence: DO /RE/MI-shock-FA/SOL/LA/SI
1

...............................................^ DO /RE/MI-shock-FA/SOL/LA/SI
2

............................................................................^
DO /RE/MI/FA/SOL/LA/SI)
3

THE ACTION OF ANOTHER AMBIT WITH WHICH THE INDIVIDUAL

INTERACTS THROUGH ANOTHER PATH.

THE ENNEAGRAM: TRADITIONAL SYMBOLIC ALCHEMY

(ALCHEMY)

'Machine' to study the composition of the individual. Its constituents inter-

connected and related. Elements that modify the components and allow the
internal transformation of the individual.

  Order of the internal process

 Entrance and outlets of elements, only through 3, 6, and 9. On
occasions, an element on passing through the components is modified
and when reaching the level of another entrance, suffers a new
transformation by the action of the new entering element. That
phenomena is called "shock".

Micro-systems of relations amongst the components according to

sequence 142857.

Components

Example of a plant: (tree)

1. Roots (adsorption)
2. Green stem (conduction and
photosynthesis - breathing)
3. Light and air
4. Leaves (photosynthesis
-breathing, transpiration and
glucose production)
5. Apical meristema (auxine
production and hormonal-
growth regulation)
6. Temperature (chemo-
synthesis)
7. Cambium (flower and fruit
growth)
8. Marrow-roots-stocking and
support (starch)

Conduction systems:
....... Xylem: row sap inorganic
------ Phlegm: elaborated sap and organic
Notebook #3: THE TRANSMUTATION
 1 2 3 4 5
Generation Regression Selection Instability Deviation

Alkaest Azoth Solids Gases

Liquids
S.I. S.E. I E M
Sulphur Sal Nitro
Silver Mercury
Gold Plumb salt Nitre-tin
6 7 8 9 10
Tendency Plan Polarity Energy Vitality

Inertia Movement Influene Radiation Life

Sex Selectors Adhesors Elevators Somatic
Magnet
Copper Antimony Crucible Vitriol
Iron

Condition Fusion Division Dissolution

To learn how to To see in everithing To see in the senses the To see in the consncience
see the senses conscience the memory
Magician and his
Accumulation Disconnection Ascent
ambit
Preparation Mortification Separation 3 R - Rebis

Activation Circulation Precipitation Formation

To see in the memory See in tendency the See in enchainment See the permanent in one
the tendency enchainment the permanent and everything
Evanescence Recuperation Fixation Concentration
Fermentation Distillation & Dryness and cleansing Coagulation and
 rectification sublimaction

Compenetration De-confusion Conversion Projection

See the permanent See what is not See what is and what is See in one and in
form in action Form-Movement not as the same everything, the same
2nd. Accumulation Separation Transformation Projection
2nd. Conjunction Resurrection Transmutation Multiplication

THE TRANSMUTATIVE PROCESSES:

They are independent of each other but take the same form. They represent three different
possibilities of transformation.

Description of the process of the three transmutative lines.

1º CONDITION:

 A)Trascendental Meditation (to learn how to see)

Attention to perception, eliminating representations, associations, etc. Only attention plus
perception.
 B) Our Yoga(preparation of the Magician and his ambit [mars - venus])
Feelings and sentiments are free of implications alien to the Work. Se crea un ámbito
físico y espacial adecuado y depurado (abluciones, apoyo de sahumerios, etc.). A sort of
psychic 'admixture' between and , and a total agreement of intentions for the entire
process is required. 'Psychic admixture' means to obtain the same physical and mental
tone before the [conjunction].
 C) Alchemy (preparation and ablution - the mirror).
Preparation of the ambit, cleansing of and , and mixture in the right proportion: 1:3.

2º FUSION:

 A) T.M. (see in everything the senses).

In every perceived thing lies sensation (the sensory data) + the object or thing. F.i.: the
perception of a tree, what the tree is in itself (?). Tactile, auditory, visual, sensations, etc.,
give different results from the same object since we have only partial perceptions of it.
This fact enchains all knowledge to the senses.
  B) O.Y. (accumulation)
First [conjunction] or first physical [conjunction]. The intent is to elevate temperature in
the energy production centre, slowly and moderately. When the process stabilises, our
[fire] is increased and so forth, until symptoms of lack of control appear. Sensation-
colour is used as support.
 C) A.(mortification and calcination - the key).
The androgynous in the bath with the key. Solution 1:2. Wheel-fire. Rainbow. The Flag.

3º DIVISIÓN:

 A) T.M. (see in the senses the conscience).

In every perception there is a structure that is not in the senses but in the conscience, i.e. a
tree, for the different sensations are organised as perception and this perception is
organised as a structure or major ambit (consciousness). Now, one must distinguish the
structure that organises consciousness from the sensory perceptions. Besides, one must
(and this is all-important), effect the division and not only to understand it.
 B) O.Y. (disconnection).
On the one hand from the physical source of stimulus and on the other, from stimulating
images and sensations, keeping only the former focalised in the pivot point. The
stimulus-image has disappeared and what remains is the support-image or colour,
reinforcing the sensation.
 C) A. (Separation of the Red Salt - the dagger).
Previous separation of the galls with the key (1:3). Evaporation below 100ºC. Successive
triturations and washings until obtention of fixed salt.

4º SOLUTION:

 A) T.M. (to see in consciousness, memory).

It is observed that in every perception are the senses, that consciousness organises the
data of the senses, and finally these data are organised in the conscience have structure to
representation or to memories of previous perceptions, Thus, conscience organises and
recognises thanks to memory, to previous recordings. Now, this steps demands the effort
of remaining only with conscience and its representations or, in other words, with
conscience and its representation-images + the attention on them.
 B) O.Y. (ascent)
Sensations are elevated, overcoming the obstacles which must be dissolved until reaching
the cuspide and obtaining the 'light' in the head.
 C) A. (the pomegranate).
Our [ ] or [ ] in vulgar [ ] (perfect mixture 1:3). Division in three groups (1R the mirror;
2R the mirror in its blood; 3R the third mirror in its blood or in its third group). In the
mirror the fire is regulated with the witnesses around the egg's collar. Test: with the three
acids and vulgar .

5º ACTIVATION:
  A) T.M. (to see in memory the tendency).
Observation of the 'mental form' not as representation but as an act that tends to link to a
representation object. Therefore, the tendency is observed in representations. The
tendency effort shows the memory tendency (representations) to emerge completing acts.
 B) O.Y. (evanescence).
The colour-sensations shine or lose naturally their strength until they dissapear.
 C) A. (fermentation - the lion)
Trituration of [ ] in [ ] and perfect mixture. Introduction in the H S0 bath, fermentation
2 4

and then vulgar [ ] until violent reaction. Let it cool shaking until precipitation of grey
powder. Wash and dry with vulgar water (through evaporation), wheel-fire until
calcination grey-white powder.

6º CIRCULATION:

 A) T.M.(To see in tendency the enchainment). It is observed that even disregarding

representation, the effort to eliminate them appears as expectation, as an instance where
one gets or not such a state, as guided but determined attention. In brief: the experiences,
the mental resistances, and the efforts are observed as 'force' or 'tendency' to which
consciousness is enchained and without which it seems not to have an organised
structure. This step seems to indicate that without 'tendency' in general, consciousness
cannot act. But it is of little consequence to reach these conclusions or to describe that
mental situation but rather to realise the 'mechanicity' of thinking, or in other words, to
attend to the enchainment of consciousness or to the opposition of 'tendency'.
 B) O.Y. (recovering). When tension falls one goes back to the production centre,
recovering all kinds of sensations (without new stimuli in that centre).
 C) A. (distillation and rectification - the swan and the ray). Mixture, sulpho-nitric
solution 1:2, the swan, outcome the salt (simple saturation of sulpho-nitric vapor in the
substance. Mortify the substance with fire and in case of not being attacked: salt in
solution and fire.

7º PRECIPITATION:

 A) T.M. (to see in the enchainment that which is permanent). It is observed that
notwithstanding the variations of expectations, of 'resistance' of the consciousness
instances, what is permanent is the enchainment.
 B) O.Y. (fixation) A new fall in the image-sensation is produced and the effort is directed
to keep in the cuspide a 'tone' of tension, independently of images.
 C) A. (drying and washing - rain of stars). Washing in H O and precipitation, drying and
2

vapour washing. Grey powder. Reiterations.

8º FORMATION:

 A) T.M. (to see what is permanent in one and everything). It is observed that the diversity
of phenomena is in itself, enchainment. This is valid for the consciousness in itself as
well as for things in themselves; however, consciousness and things identify by
 themselves and not as phenomena. Thus, identity is permanent and diversity is variable.
One and all are identical and permanent. There is no distinction between one and all.
 B) O.Y. (concentration). All bodily sensations are are recovered from the production
centre (experiencing the 'world' through the Venus and up.
 C) A. (coagulation and sublimation - the mountain). Mixture of metals in their right
proportion: , and and mixture with Salt in its due proportion. At 1.500 centigrade
they fuse and sublimate. Homogeneous composition (not to be confused with slag
(dross). Sulpho-nitric solution bath [ ] crystalisation. Colours: green-blue-yellow-red-grey
with [ ].

9º COMPENETRATION:

 A) T.M. (to see the permanent form in action). It is observed that the permanent form
appears even in the diversity of phenomena, be they subjective or objective. The
permanent form acts by its own need.
 B) O.Y. (second accumulation). In attentional division, attending to the sensations in the
cuspide which are exactly the ones obtained in the previous step.
 C) A. (second [ ] entrance of the king to the to the palace of the queen). The [ ] after
drying is mixed with [ ] and then is submerged in the nitric bath, until total death
(formation of chrystals).

10º DESCONFUSION:

 A) T.M. (to see what is not form-movement). It is sensed that a different ambit to that of
the form and form-movement may exist, which does not come out of 'nothing' but as
'that-which-is-not-form-movement'; that is to say, as that which is aprehended as existent
in relation to movement although its characteristics are different to those of the object
used as reference. This 'no-form-movement', of course, does not depend on enchainment.
 B) O.Y. (separation of pure sensations). Separation and disconnection from the
production centre. Elimination of all sensation or image on the cuspide that impedes the
energy accumulation. New flashes and light.
 C) A. (resurrection - the unicorn). Repeated washings in H2O, weighted, purified and
filtered. Application of the electron or of the metals to produce in their surface coats that
must be extracted and purified. The fragrance witness appears when washing with H2O;
after electron, [ ]. To separate, K aureocynide and inquartation can also be used: 4 [ ] x [ ]
1.

11º CONVERSION:

 A) T.M. (to see what is and what is not, as the same). Form-movement and non-form-
movement are observed as what IS.
 B) O.Y. (energy transformation) A change in the general body energy is registered and
also a change in the mental 'tone'. Phenomena typical of the Force. Concomitances in all
centres. Control and circulation of the light.
  C) A. (transmutation - the phoenix). Small quantities of [ ] are used to purify the [ ] by
means of vulgar [ ]. Flashes and qualitative changes of the [ ] and of [ ].

12º PROJECTION:

 A) T.M. (to see in one and in everything the Same). It is observed that the 'world' and
consequently oneself and everything is in its root and independently of perceived
phenomena, the Same.
 B) O.Y. (energy projection) Projection of the double and other phenomena. Possibilities
of projection or introjection.
 C) A. (multiplication - the tree). Inquartation in silicates (projection powder).
Augmentative system. Alchemical preparations.

Notebook #4 : GENERALITIES

1. Definition

The School is the Work-Centre from where irradiates a totalising doctrine, a system of
self-knowledge and practices and a group of crafts and disciplines necessary to man for
his integral development.

2. Objective

Its fundamental objective is therefore, the development and liberation of mankind based
in those doctrines, practices, and disciplines.

3. Individual usefulness

The usefulness of the School to its participants is given by the doctrine presented as a
working tool, and by the ambit it creates, facilitating the task that carried on separately
would be seriously disturbed.

The School emphasises that all task of individual liberation can be accomplished in this
life-time, but leaves the door open to the possibility of a future life. The development of
that possibility constitutes the Inner Religion.

4. The organisation of the School

o The organisation is occasional and depends on the historical moment as well as on
the development of its members. On the other hand, it adapts to the circumstances
in the best possible way in order to achieve its objectives.

The School is the Work-Centre and the irradiation point of that Work. It uses or
creates organisations directly or indirectly linked to it to use them as diffusers. In
this sense, no human activities are indifferent to the School and they are means to
serve its goal.
 When saying: "no human activities are indifferent to the School", we are not
stating that activities opposed to human development may be used in its favour.

o The social movements that seek liberation from the material slavery cannot be
ignored, since they lay the economic, cultural, and technical base at the disposal
of the human kind, becoming thus the progressive factors that facilitate the
School's actions. However, and in themselves, these movements cannot be
considered as liberators of mankind, unless they open immediately the
expectations of mental transformation. Without a material base there is no
possibility of mental transformation, but the material base alone is not enough to
achieve it.
5. Origins of the School
o The School originates in any geographical place and at any historical moment in
which these propositions emerge and a doctrine is 'discovered', or reinterpreted
accordingly, whilst at the same time a system of practices and disciplines is put on
place and transmitted personally. The School may keep a traditional line for a
length of time. It may also vanish and reappear later on. However, it is evident
that in all epochs and civilisations with a minimum of material development, it is
possible to find its traces.
o On the other hand, there is School no more when the objective that justifies its
existence has been lost; or when the doctrine is not adapted to that goal. There are
no problems of 'lines' and of School. The School is unique if the aforementioned
objective exists and the doctrine and practices are suitable. Tendencies deviating
from the objective and the doctrine may call themselves 'schools', but they are far
away, from what we have been here expressing.
o The School is potentially in every human being that discovers the possibility of
liberation and guesses the existence of a doctrine and of a system, that facilitates
its implementation. In this way, in the religious and even in the magic feelings
(apart from the socio-cultural implications or of the escapism that it reflects),
traces can be found of the tendency of the School to manifest.
o Certainly, the School will have a system of erudition and knowledge big or small
according to its development and that of its members, but that in itself will not
definitely characterise the School. In different epochs and places it may have had
great splendour or humility, but in all cases must have exercised its function.
6. Language
o The School expresses itself in a specialised mode that could be called 'esoteric',
and also in a manner adapted to the understanding of large groups of persons, and
that can be designated as 'exoteric'. Although the intention of the School is to
reach the entire race (and for this reason it does not seek to deliberately confuse
the masses or to distance from it, or to enclose itself, on the contrary), historical
reality imposes gradients of language that sometimes becomes simplistic, but that
allows to contribute to man's development, no matter how low his cultural level.
o In certain stages, some very simple moral codes, some pious precepts, some
kindness, human solidarity, love to the neighbour and personal betterment have
been enough to mobilise entire populations towards development. This language
may today make smile those who are historically disappointed, but it is not
 reasonable to disregard its educational value, since it influenced the economy,
sciences, arts, law, and even the hygiene of many civilisations.
o When the language, ritual and hierarchy displace the objective and the doctrine,
one is not anymore in the presence of the School. Its spirit has disappeared only to
leave an empty shell. Then the sect is born, or the religion, or the oligarchy that
ends up inverting the values, becoming degenerative and regressive factors. There
are present fanaticism, persecution, cruelty and the immolation of man before
alleged goals superior to himself.

Where the language is not sincere, humble and kind, one does not listen to the
School.

o It is important to observe the process of the School. It may happen in certain

occasions, in its first steps (and conditioned by many circumstances), that it uses a
language and a general attitude somehow primitive, but in its process, it becomes
more elaborated and articulate. If this happens, it is obvious that its objectives and
doctrine are valid because it shows progress over previous stages.
7. Doctrine

The doctrine gives totalising answers about the world, man, history, and the meaning of
life. On this base, it elaborates working tools that allow self-knowledge, betterment, and
the widening of consciousness. The conceptual 'device' used in this occasion is as
follows:

o Universal laws
 Law of structure: "Nothing is isolated but dynamically related with other
beings within conditioning ambits".
 Law of concomitance: "Every process is determined by relations of
simultaneity with processes of the same ambit".
 Law of cycle: "Everything in the Universe is in evolution and goes from
the simplest to the more complex according to rhythmic cycles".
 Law of superseding of the old by the new: "The synthesis of processes
assumes previous differences but eliminate elements qualitatively not
acceptable for more complex steps".
o Method

The method allows in an orderly manner, to present problems correctly. It

proceeds in three stages: the study of the composite elements of a subject; the
relation of the subject with other ones of the same ambit; and the process of the
subject (where does it come from, where does it go, how does express itself).

o Origin of the Universe

Light is the essence of everything that exists. When light 'condenses' it produces
energetic and material manifestations.
 In a point of convergence of light an explosion took place and gave birth to the
expanding Universe. This expansion is curved and, on accelerating, the bodies
will begin to become light again to converge in a point (or several points) in
which a new creative explosion will occur.

Light is eternal: it is the origin and the end of the Universe.

o Origin of life

The condensation of light produced vibratory manifestations of energy of

different levels and rarefaction of matter: from irradiation to gases, liquids, and
solids; from electromagnetic blasts to nebulae, suns, planets, and moons with their
diverse elements. The action of the electrical discharges amongst gaseous clouds
and liquids went on slowly synthesising rudimentary aminoacids and later on, the
first proteins. The temperature and the general environment constituted the
adequate "culture" for the production of viruses and cells.

Throughout the entire evolution, from the creative centre to the living being, the
same scheme was repeated: a 'gravity centre' that irradiates, and around which all
systems organise.

o Origin of man

The nuclei or cellular centre organised the entire cell material around itself and
after repeated divisions, it started 'recording' an adaptation code or genetic
memory, able to direct and later to specialise functions of nutrition, reproduction,
and locomotion.

From the amoebic forms went on evolution and the superseding of the old by the
new until the quaternian period in which anthropomorphic forms emerged. In
primates, the separation of fingers and the opposition of the thumb permitted the
specialisation of cerebral functions, which complicated the relations within the
nervous circuitry, thus producing new qualitative jumps in the animal mind.

From a common trunk, several anthropomorphic branches developed

independently, extinguishing some and perfecting others as in the case of Homo
sapiens, relative of the monkey but not its descendent. With Homo sapiens
different races appeared and they converged towards a 'gravity centre' of the
species, progressively producing a new synthetic man. In such a being, the
progressive genetic characteristics from the different races will make their
contribution, and the regressive factors will be discarded by simple evolutionary
means.

Certainly, a new evolutionary jump will occur in the biological field, whilst for
the first time a living being will be able to control its own evolution. The fact that
man has been able to become above all a historical animal (differently from other
 species), puts him in the situation of not only accumulating previous experiences
beyond his reflexes and instincts, but more importantly puts him in the position to
being capable to modify his mental and biological structure.

o The historical process

The history of humanity is the history of the superseding of the old by the new
plus the accumulation of social experience.

Generational dialectics (law of the superseding of the old by the new at the level
of human history), explains that in every historical moment several competitive
generations co-exist: one that is in power; another that tries to access to power;
another one in the learning stage and the displaced generations of the elderly and
children. This latter one will soon reach the learning stage, whilst the one in
power will move towards old age and will be replaced by the one previously in
direct competition with it.

Every generation fights in revolutionary manner for the conquest of power when
the proportion between goods and members of that temporal class is significantly
unbalanced.

The general historical process starts with isolated groups of gatherers and hunters
complementing with other groups and synthesising towards a 'gravity centre',
where a civilisation or a culture begins to emerge. This one follows the law of
cycle until it disintegrates. The progressive factors pass on to the next civilisation,
being observed all along the process, all civilisations converging towards a
planetary synthetic civilisation.

Just as human evolution expresses itself towards a synthetic civilisation and race,
individually, in the structure of the human being, locomotion develops from the
basic instincts and reflexes, later manifesting emotions, and finally intellect.
Certainly, a new qualitative jump should produce the surging of a higher
synthesising function.

o The human structure

Individually in man, control 'centres' can be observed (somatic-sexual, motor,

emotional, intellectual, and superior. Each centre can be studied in its parts and
sub-parts.

The level of consciousness is the general state of the human structure at a given
moment, in which a centre (and a specific part) absorbs the largest amount of
energy in detriment of the energy consumption of the other centres and parts. The
following levels are distinguished: sleep, semisleep, vigil, consciousness-of-self,
and objective consciousness.
 On the other hand, each human being has from birth a greater development of one
centre over the others, from which result different 'types': somatic-sexual, motor,
emotional, and intellectual. They differ from each other by the different speed of
reaction before the stimuli and the direction of the energy.

The natural, born, type plus experiences and habits recorded along life produces
the personality of each individual. In daily life, the human being lives in the state
of vigil in which digression and reverie populate his conscience. In general, it can
be said that reveries are non-rational responses to external stimuli. In addition,
they can be viewed as compensations of different layers of personality, which are
mobilised by the action of the different centres and in response to external stimuli.

The fundamental thing, however, is the presence of the reverie nucleus, which is
the general and diffused response to particular stimuli that are organised in a
structured manner in consciousness.

Personality varies when the nucleus varies or fades away, and is replaced by
another one. Due to this, the reverie nucleus is considered as the personality's
'gravity centre'. To each vital stage corresponds a biological modification and a
concomitant transformation of the nucleus, thus: infancy-adolescence-youth-
maturity-decline and old age correspond to these joint changes. The mechanical
changes in individuals of the same age explain the emergence of temporal classes
or generations. Thus seen, each generation moves according to its corresponding
reverie nucleus.

The Work tends to displace the mechanical nucleus by another one able to
polarise the entire human structure towards the development of both the
individual and the whole species. It is clear then that the School tries to modify
the reverie nucleus towards individual and collective evolution, thus pursuing its
original objective.

8. Practice

Evidently, no practice can mechanically produce man's liberation. Some techniques are
considered useful to help to perceive the problem and to later access to other works.

o Self-knowledge: It is integrated by a number of techniques of Autobiography -

biorhythm - personality and prestige circles - secondary reveries, and the tracing
of the reverie nucleus.
o Practices of correction and superseding: To verify the functioning of the
centres and their parts: somatic-motor-emotional-intellectual, and superior.
o Enhancement of consciousness (ADMI work): With this sustained work method
it is possible to access the level of consciousness-of-self and to consolidate it. Its
steps are: I attend - I divide - I manage, and I incorporate (internalise).
 All these practices allow to grasp the problem within the right framework and to obtain
with some permanence consciousness-of-self. From there onwards the work moves into
another level.

9. Development of the School

It is concomitant to the qualitative development of its members. The development of its

members results from their efforts to liberate themselves and the rest of humanity.

The School, as an organism, develops its science and art. The main scientific interests are
devoted to the physical benefit of man: his health and youth. Other works are related to
studies on the human mind and its possibilities; still others, with the problems of time,
space, energy, and light. In general, different studies are undertaken in a more or less
systematic way within specialised teams who exchange information and results with
other groups.

In all cases, the scientific and artistic production of the School depends upon its
doctrinary precepts and using the appropriate method. Otherwise, it would be very
difficult to assemble the results of such specialisation in a coherent system.

The objective of the artistic production is to transmit in a synthetic and beautiful manner,
intuitive truths in any epoch or latitude to all who participate in the Work of the School
and wish to benefit from the experiences of those who preceded them.

Notebook #5 : INNER RELIGION

A.-

“… Then, in order for them to serve as an example, those figures can be allowed in the sanctum.

“A man without knowledge will be driven to confuse those objects with ritual artefacts.
However, they are clavicles of the inner road.

“Although this danger is very possible, opportunity is here given to the more advanced ones to
have their places assembled as it was prescribed. Neither the clefs of the sanctum nor the circle,
the tree or its fruits in the centre place can be ignored by abstention or restraint; neither the five
colours, nor the stone table.

“This Table, which is not the sacrificial one of the philistines of the external circle, is Cathedra
of the Lord for Major Knowledge and base for the operations, whichever be the chosen path…

“From there is sustained and materialised the inner temple which is in no place but in the
supramental plane. The keepers of the temple have their place assigned that they use for union
with the hidden temple… Of many religions, they had at their disposal to unite prayers with the
supermental plane, and likewise their cult objects were treated to gather the energies of the
devotees and materialise the Form.

“The important work, that of the Table, shows our traces in all altars. It is thanks to the altar that
the energy of the Form was always returned purified to the believers, sometimes by means of
sacraments.

“Similar effect has been produced in the Egyptian and Chinese precincts and amongst the
mountain peoples; in the Ark of Alliance, in Christian and Pagan altars and in the Stone of
Kaaba. In warm climates, the woods themselves, and if islanders, the sacred island have served
the same purpose.

“The keepers have attended the union of all the altars with the supermental plane and even those
central places around which multitudes gather, for whichever the reason… This union must be
about completion for the salvation of humanity, and real descent of the city of God.

“This city, of pure crystal, will be in the world when installed in each man, and the Form begins
to unite from the centre of each man, from his inner altar. To that purpose, the keepers explain
according to the understanding of each one, how the union with the Form must be, and how to
receive from it all its force for the benefit of all.

“Widening the circle up to the most external of humanity and uniting in the keepers all the points
of the suns of God the supermental Form will materialise. For this, they will have to understand
the compassion that leads to the salvation of all humanity and of all living creatures. Every
creature, human or not, is sacramental and in his liberation helps to materialise the mental plane,
to divinise Creation.

“… The manifestations of the supermental plane are those of light.”

B.-

The former is a manner of explanation and this one is also valid.

The inner temple has nothing to do with cult sites. Neither is the precinct of low consciousness.
It is the luminous precinct of a crystalline consciousness not disturbed by reveries. There, one
and All identify.

To enter the precinct is necessary the condition of inner purity. To say “inner purity” is to say: no
reverie, no apprehension, peace with oneself.

Without purity, all effort to enter is futile.

Once purity is obtained as a state of awakened consciousness and in accord with itself, one can
begin to visualise a translucent sphere within the chest. This is a representation and not a
Transcendental Form but it connects with the latter thanks to those who dedicate their efforts to
unite all the crystalline spheres with the transcendental plane.

The imagined sphere within the chest is ‘charged’ in moments of happiness and wellbeing, in
such a way that in bad moments is again visualised so that it ‘returns’ its positive energy. It is
like a sort of internal accumulator that returns as much as it received. Now, this would not go
beyond the simple psychological plane of representation if the spheres were not, besides, actually
connected with a major plane by means of other forms and of other acts of higher purity that
some effect to their own benefit, and that of the others.

Therefore, it is not enough that anyone wishing it visualises within the chest the sphere to work
with it in the prescribed manner to obtain real results. Certainly, some psychological results may
be obtained, but they will not be objective ones. For the latter to be achieved, it is necessary that
at one time, the ‘force’ is communicated to him or the contact with the transcendental plane is
transferred to him. The individual must register this operation of the passage of the force with a
real internal eruption not due to simple psychic phenomena but to a real contact with a source of
higher energy.

Thus, the contact can be passed on from one to another, but for this it will be necessary that the
person passing it had previously received it from somebody (remember the ‘laying on the hands’,
‘sacraments’, etc., that in almost all religions allude to this subject). Now, the energy obtained by
personal transference returns to the transcendental plane because of the ‘charge’ added to it by
each one whom receives it, when they refer to their personal sphere in a positive manner.

This supermental, transcendental ‘accumulator’ is not placed anywhere and is not mentally
representable although it can be registered as a pure transcendental act, as an energy vortex.

The more the personal sphere is charged, the better results can be obtained when the energy is
requested. When human multitudes (who have received de Force or the contact) gather, the
supermental Form is of an enormous energy.In different epochs, the external religions collapse
by secularising and losing contact with higher planes. Prayer, then, has only a ritual character
and faith fades away.

This situation creates a vacuum in human consciousness, which in turn permits again to re-
establish contact, but by means of new forms that supersede the worn out ones of previous
stages. In this way mankind progressively betters itself, gaining in consciousness-of-self, gaining
in liberation.

A simple, positive, and conscious meditation can be performed utilising the translucent sphere to
accumulate and receive energy when necessary. Those who work in more complex ways of
connecting the transcendental plane with the psychological one, act as ‘bridges’ between both
levels (in ‘pontifexes’ and messiahs of the external religions this principle appears in a deformed
manner).
C.-

The truth of the Inner Religion is experienced as personal reality and not according to priests or
cults, influences of idolatry and external religions.

The Inner Religion is merry and profound. It loves the body, Nature, humanity and the spirit. It
renounces sacrifices, guilty feelings and threats from the beyond.

The Inner Religion does not oppose the temporal to the eternal but understands them as
processes of the same divine existence.

The Inner Religion is Religion, Science, and Art.

Religion, because it connects us with God-Universe.

Science, because it gives us understanding.
Art, because it allows us to make ourselves and to create.

Herewith its teachings:

1. To go against evolution is to go against oneself.

2. When you force something towards an end, you produce the opposite.
3. Do not oppose a great force; instead, recede until it weakens and then advance with
resolution.
4. Things are all right when they march in unison, not in isolation.
5. Things are all right when they march at the same time, not when some advance and
others retard.
6. If to you the day and the night are both all right, then you have overcome contradictions.
7. If you pursue pleasure you enchain yourself to suffering.
8. As far as you do no harm to your health, enjoy yourself without inhibition when the
opportunity arises: in this way, you liberate yourself.
9. If you pursue an end you enchain yourself.
10. If everything you do is done as if it were an end in itself, you liberate yourself.
11. Conflicts disappear only when they are understood at their roots, not when one wants to
resolve them.
12. When you do harm to others you enchain yourself but if you do not harm anyone, you
can freely do whatever you wish.
13. When you treat others the way you want them to treat you, you liberate.
14. It does not matter in which band events have placed you; what is important is that you
understand that you have not chosen any band.
15. Whichever your position, opinion or band, there is not the complete truth or liberation;
there it is the reverie. The complete truth and freedom surge when you realise that your
position, opinion, or band is to you, reveries.
16. When you find a great force, happiness and kindness in your heart, or when you feel free
and without contradictions, immediately thank your inner god. When the opposite occurs,
ask your inner god, and that thankfulness that you previously accumulated will return to
you converted and amplified in benefit. However, you cannot ask your inner god if you
 have not made contact with him, happily giving him your thankfulness and your
kindness. The more important your thankfulness, the more benefit will return to you
when requested. In this simple manner you will realise and experience that your
immortality and your evolution depend on the growth of your inner god.
17. Never ask your inner god something opposed to this teaching, because you will receive
according to your request and then, you will begin to enchain yourself.

Notebook #6 : THE TELEDIOL - Conference

We are now going to talk about the inner work in a slightly different sense than the one
used until recently.

Recapitulating. The different works proposed have been of self-knowledge, of tracing

difficulties in the centres, of familiarising with the secondary reveries and the reverie
nucleus, of autobiography and of biorhythm. These are works that you are supposed to
know already. It is also assumed that you have tried to excersise what we call
'consciousness-of-self'. This training has been presented in the form of attention
division excersises, with different reference points.

As we explained before, there are at least three forms of attention-division able to

produce a different quality of consciousness-of-self.

If we use the body as a supportive point (as internal perception of the body), the
quality of consciousness-of-self obtained is inferior to that obtained by using the hand
or the position of the body as a supportive point.

In the first case, we said that besides a light experience of consciousness-of-self, one
has a sensation of torpor, of relaxation.

In the second case, the accompanying sensation is of tension; and, in the third case, the
situational and intellectual control are significantly better, without drowsiness or
tension.

Certainly, the third case (position of the body) is 'optimal'. We also said that the first
case produces sensations sometimes very close to the crepuscular ones. Therefore, we
discarded that form.

In addition, we distinguished between the different techniques of attention division and

the techniques of self-observation.

In general, the attention-division techniques use a supportive point besides the

perception at that particular moment. On the other hand, the techniques of self-
observation do not use as support physical points (the visceral sense, the hand, or the
bodily position), but rather the mechanisms of consciousness accompanying
perceptions. There, then, we distinguished self-observation from the three cases of
attention division and considered it as very, very complex.

I imagine that you are familiar with all these problems.

I also imagine that you understand that consciousness-of-self is attained thanks to the
repetition of these works (be it by means of attention division or self-observation), and
that it cannot be attained in one go.
I also imagine that you understand that consciousness-of-self consolidates little by
little, and later less effort is required to sustain it.

When no effort is required to sustain the state of consciousness-of-self, we say we have

consolidated it. Meanwhile and as long as I forget it, I say I do not master this level of
consciousness.

However, how do I really know I have attained consciousness-of-self?

I have two or three ways to find it out. One is to consider situations of great alteration.
For instance, in cases of violent anger, of violent rage, I must observe whether this
state covers my consciousness and makes it dependent; or notwithstanding the
condition, I understand what is going on.

If I really have consolidated consciousness-of-self, not even in the states of the most
abrupt expression of feelings or emotions, not even then, will consciousness-of-self be
lost.

In such a way, the major and better reference I have is to observe what happens in
those extreme emotional conditions, and not the ordinary situations when I think I am
in consciousness-of-self.

This line of reasoning, from the works done up to these forms of attention division; of
their difference from self-observation, and on the attaining and consolidating of
consciousness-of-self, is very much related to our subject of today.

If we are going to start working not as a simple test or only for knowledge, but in
reality with psychic energy, the condition we believe to be indispensable for such a
work is to underline the mechanisms of consciousness. Otherwise, you will see that
with this manipulation of energy, you will find yourselves in exactly the opposite level,
the crepuscular level.

Therefore, what we are saying is relevant. Especially to take into account the
progressive consolidation of consciousness-of-self. The more consolidated it is, the
less the chances of ending up in the phenomena of a crepuscular type. So, this means
that those who do not even know the mechanisms of consciousness-of-self, who have
not experimented with those works; who have lived at the level of ordinary vigil (at a
daily, mechanical level), when confronted with phenomena in which psychic forces are
at work, they will inevitably end up in the crepuscular level. It is unavoidable.

Therefore, it is by no means advisable that any citizen with good intentions attempts to
work at this level, for he could not control this process, but would be overtaken by it.

It is convenient to review the well-known scheme of the centres and their

correspondence with the levels of consciousness (drawing).

To this purpose, the 'Tree', as the intermediary machine of Sychic will help us visualise
what we are describing. The descriptions we present on the scheme of the centres and
of the corresponding levels of consciousness are not physiological,
psychophysiological, or physiological-energetic descriptions. They are psychological-
energetic descriptions that schematise the process and the movements of energy. None
of which means that it has not physical correspondences. Nevertheless, such
correspondences are the task of the physiologists and not ours.

Anyway, and in general, we say this: when we speak of general somatic function, we
refer to the whole corporal structure. When we speak of motor centre, we refer on one
hand to the physiological motor localisation that can be ascribed to the spinal cord but
that has manifestations and expressions in a nervous plexus which is the motor plexus
or solar plexus. However, one thing must not be confused with the other. Similarly, if
we speak of the emotional centre, we see its expression (the expression of its
movement) in the cardiac plexus, but its localisation will be found in a point of the
brain known as the limbic system.

When we speak about the intellectual centre, we say in general that it is located in the
head, but we know that it is in the cortex that the higher intellectual functions are
found.

When we speak of sex, the external location is of course related to the genitals and its
associated nervous plexus; but the centre is also located in the brain.

When we speak of the superior centre (and now we can begin to speak in these terms),
we say that the anatomical location is also cerebral; that its manifestation is associated
to a gland, which is the pineal gland.

Of other centres, we shall not speak until we can obtain more data that are concrete and
personal experience about them.

Let us return to the scheme. Here we place the somatic, which is not a centre; here,
sex; then motor, emotional, intellectual, and superior centre. In the scheme we use, the
apparatus of all the psychophysiological energy that moves in man is no other than the
body itself. Everything is extracted from the body and there is no other energy coming
from outside the body… in principle.
In such a way, that all the mysticoid interpretations commonly found about strange
forces should be left aside, left between parenthesis, so to say. We say: all the energy is
obtained from the body.

This energy, obtained from the body, uses a small accumulator or energy collector,
which is sex. The scheme is symmetrical and goes always from the motricities that act
as elevators of energy of a centre to the intellects of that centre, which are the selectors
that distribute energy to the motricities of the centres above.

The scheme is very simple, always carrying the same sequence: the energy enters
through the elevators and exits through the selectors.

To establish correlations, we will put down here the somatic, there sex, then motor,
emotion, intellect, and here the superior emotional (drawing of the 'Tree').

We say that it is in this level that ordinary vigil works. That is why when we want to
understand or to explain the functioning of someone in ordinary vigil, we only study
three centres with their parts and sub-parts: motor, emotional, and intellect. When we
speak of semi-sleep, we refer mainly to the sexual centre; and when we speak of sleep,
we mean exclusively the somatic work, although there are harmonics that covers all
the centres. When we speak of consciousness-of-self, we refer to the superior
emotional centre.

The lines here (drawing of the 'Tree'), are going to be very useful to us.

If in a state of normal, ordinary vigil we would like to connect with the superior
emotional centre, we would have the following possibilities: from motor to emotional,
from there to the intellect, and from here to 'shock'.

Do you recognise this type of work?

ANSWER: The "Great Beat" - ( motor super-efforts, forced breathing to produce emotional
concomitances, and regressive counting )

All right. In simple prayer, a priest works devotionally, but does not set in motion the
motor centre, as is the case in Macumba for instance; thus, he only produces motor
harmonics on discharging this function but without charging it: he remains immobile,
sucking the energy. The connections go from sex (it will always be mobilised from
below) directly to the emotional centre and from there to shock here (scheme: superior
emotional centre). The intellectual centre works only in its motor, mechanical parts.
Occasionally, in more intellectualised practices, the energy movement may be from
sex to E, from E to I, and from I to shock.

In The Case Of Macumba, the motor centre is working in excess with strong emotional
harmonics ("faith" phenomena). The energy movement is from sex to M, from M to E,
and by-passing I, the E goes to superior emotional centre and shocks.

Drugs work mainly somatically, in such a way that the energy is not taken from the
elevator but rather from chemical reactions, thus acting: somatic to sex (occasionally,
somatic-motor, with important motor concomitances); however, when some drugs do
not affect motor concomitances, this line is not taken. The normal path of drugs of the
LSD type seems to affect from somatic to sex, from sex to emotional and from
emotional, shock. The direct line is clearly visible although on occasions there are also
intellectual harmonics. There are drugs that block the intellect, and others that go
through the intellect.

Observe this path: can you see the virulence of it?

QUESTION: "In the case of the "Great Beat", does it starts from the motor centre?"

It starts from the somatic because usually fasting is included; and if fasting has
occurred with bodily immobility, the subsequent process will affect, as drugs would
do. What some un-wisemen usually do with their fasting is to pour into the
bloodstream a large quantity of toxins, without eliminating them. Of course,
intoxication is what follows and not the story they tell us about some purification
taking place in their bodies. In addition, in the case of mediaeval flagellations
(frequently accompanied by infections, fevers and alike unsanitary conditions)
physical intoxications took place, which provoked the shock from the somatic.

Let us now see other forms of more controlled work.

How would Meditation work?

Meditation would work mostly intellectually. Let us clear this point (scheme: intellect).
All right, where does the energy come from? The energy path seems to be:
sex>emotional>intellectual>shock.

Let us assume the existence of a kind of Yoga, acting directly from the body. There
would be two kinds of sex-Yoga: one in which the motor centre would not work and
another type in which the motor centre would be active. One would be a type of
passive sex-Yoga and the other, an active sex-Yoga.

Let us take the first case: sex to emotional, could it be? If one is mentally controlling
the process: intellect>shock.

The other case: motor>emotional>shock. Do you see the difference? In other words, it
is possible to do with or without the motor centre. Let us imagine works of the kind
mentioned by alchemists, where shocks at the level of the superior emotional centre
could also be produced. Is the motor centre active? Yes, it is! It is an unavoidable
condition.

Thus, we cannot do without the following energy movement: sex>motor>intellect, and

shock with motor harmonics. Which is not the same as: emotion>intellect>shock, as in
the other case of the sex with emotional harmonics. However, here:
motor>intellect>shock. In this scheme, there is direct ascent through the left line in the
case of Alchemy.

Do you understand the different cases?

The ecstasy cases, which are the lowest cases of mobilisation of the superior emotional
centre, always block the intellectual centre.

We distinguish at the level of the superior emotional centre three characteristic

phenomena. We say they are gradual phenomena. (Scheme): Here we place the
phenomena of ecstasies, which might correspond to a sort of 'motor' expression of the
superior emotional centre.

There, the phenomena of rapture, a sort of 'emotional' aspect of the superior emotional
centre.

The phenomena of recognition will be placed here, as if they were a sort of 'intellect' of
the superior emotional centre.

We say that the phenomena expressed at the zone or level of ecstasy usually occur by
blockage of the intellectual centre. It is the case of Macumba and other dances. The
energy path could be any except the path of intellect>shock. As it cannot move through
here (scheme), and it cannot develop through the other part of the intellect, the only
free one is: motor>emotional>upwards>shock.

These states of ecstasy when the shock is produced with intellectual blockage have the
disadvantage that precisely by being accomplished with intellectual blockage, they
cannot be developed further through intellectual control. Thus, after the shock there
follows immediately this fall line (scheme). This line we call the line of "confusion".
The other line we shall call the line of "purity"… so they will coincide with the design
of the "Tree" that you know.

The very problem as we see it resides in this bifurcation of the "road".

This is a very important problem, not as much because of the mode of shocking the
superior emotional centre, but rather because the bifurcation of the road after the
shock. For if we have blocked the intellect and provoke a shock, there is no possibility
of intellectual control of the phenomenon. The intellectual control is reduced to nil.

Then, the phenomenon "takes" or overpowers the person (as is the case of mediums).
Mediumship works this way. Although the motor centre does not act, the emotional
centre does and shocks. Similar is the case of prayer, but with almost total intellectual
blockage.

In the case of somatic shocks, the phenomena are mostly uncontrollable. Such is the
case of the "Great Beat", especially when the action of the body is very strong. When
fasting has played a role, when the bodily condition imposes itself, then we are
practically blocking the intellect.

In the case of drugs, the action of these substances is so strong that the intellect cannot
control the chemical reactions. The type of energy released with the use of drugs and
the "Great Beat" cannot be controlled.

It seems then that the control can be effected from down here (drawing) moving it up
or taking energy from some other point.

There are two possibilities for this energy to ascend: from below to above or by
creating above such working conditions that the machinery is forced to release the
demanded energy due to the overwork of a higher point. Thus, either one begins by
accumulating energy down here or one performs an intense work in a specific point to
the extent that the energy has to be delivered, and then the "great passage" is produced.

This is the case of meditations of increasing level of abstraction and super intellectual
efforts. In the case of a super intellectual effort many things may occur: either the
practitioner overcharges the intellectual centre, or blocks it and cannot go on thinking,
or an elevation of energy is produced, passing from the intellectual selector to the
superior emotional centre. The latter is a form of elevating energy from above.

Completely different is the way Yoga works from below.

We said that the problem was at the level of bifurcation of the line. Shocks of the
superior emotional centre, because of the energy it produces, have violent
concomitances in all the other centres. This is a first observation that we will have to
modify later.

When a shock is produced here (scheme) and the emotional superior centre is
mobilised, the 'distributor' has to release the available energy. On doing so,
overcharges in all the other centres are produced, manifesting as intense motor,
emotional, and intellectual concomitances.

Occasionally, a centre may become disconnected. Sometimes, there are no significant

motor concomitances, but overcharges in some of the other centres or at the level of
motor sub-parts should occur (reflexes triggered spontaneously); at the level of the
motor part of the emotional centre (triggering the passional mechanism); or at the level
of the motor part of the intellectual centre (triggering images and associations). This
happens when an excessive amount of energy is extracted from above, along the motor
lines.

When the intellect is blocked, the processes that end up shocking the emotional
superior centre at the ecstasy level tend to decline rapidly since they cannot progress
any further. Nonetheless, it is possible to enter the level of ecstasy and move further in
these internal levels when the intellectual centre is not blocked.

The essential problem here is one of 'recognition'. We said, at the beginning of our
discussion, that persons without enough data, who have not done the work of self-
knowledge, lack in experience. If they try to shock the superior emotional centre by
any of the means described, what they will obtain is a great confusion of motor
harmonics, affecting the motor, emotional and intellectual centres. In this confusion, it
is impossible to discern the right course of action.

Therefore, only those who have worked in the consolidation of consciousness-of-self

have enough information and experience as to guide themselves and to be able to
understand what is taking place at these levels.

There are two possibilities open to those who wish to develop further in this line of
work: either someone cares to explain to them what is going on and guide them so that
the energy takes the right direction; or we are dealing with someone who has
information because he has previously done the necessary work, recording the data and
thus, being able to recognise it.

The first case is the one that will be useful to us… This book, "The Bardo Thödol" is
utilised by the Lamas who guide the mental processes of the "second body", which
separates when a person dies. The book explains how the double is guided through the
many obstacles in order that the deceased may continue evolving in the 'purification'
line.

The other case is the one we know of: to go on recording data in the suggested manner
in daily life, so as to provoke the shock and continue ascending in consciousness
without need of external support.

Anyway, some people may have a superficial knowledge of these things, or others may
have tried a bit of this or a bit of that, without having acquired some proficiency in
these matters. In such a case, some external tricks can be used to help them to
overcome the disorientation that may follow the shocking of the superior emotional
centre. To this effect, a sort of external resonator able to direct and guide the person
involved can be used. These external objects can be drawings, physical objects,
diagrams, plans, etc., according to your taste and needs. In effect, there are plenty of
helpful external supports.

Now, and we need to underline this, all intense mobilisation of the superior emotional
centre produces corresponding intense concomitances in all the other centres: In such a
way that the problem does not consist in avoiding the intensity of the shock upon that
centre and its concomitances; but rather, in how to direct the energy once the process is
set in motion. It is at the time or level of 'bifurcation' that we need to be able to manage
what will follow. It should be clear that our concern is not the imminence of the shock;
for if we put a barrier to it, how can we provoke the mobilisation of the e.s. centre? Is
this clear enough? In other words, we will not be able to mobilise anything unless we
provoke the shock; and if we shock strongly, strong concomitances in the other centres
will take place. Therefore, we say that the difficulty is not in the concomitances either.
The difficulty lays in the correct internal orientation.

Therefore, concomitances are not characteristic of the crepuscular phenomena, but the
fall. Neither is the physical characteristic of the superior phenomena; for in general,
physical concomitances are produced in both cases with the lines soon separating.

Let us study the case of Bardo Thödol, where it is supposed that the officiants Lamas,
after the death of the subject, start guiding him so that the deceased may attain
liberation.

However, before getting into it, it is pertinent to remember the Tibetan scheme of the
psychic centres. Tibetans, following a traditional pre-Buhddist line postulate that
energy moves along a central channel as well as through lateral channels, through
psychic nerves; and where the interaction of central and lateral channels occur, there
an energy centre is formed. Thus, they will interpret the classical figure of the
Caduceus of Hermes as the passage of energy through two psychic nerves, and the
great energy channel in the middle. There where the three channels cross (Sushumna,
Ida, and Pingala, as they call them), a "chakra" appears. The lowest of these chakras is
related with the seat of "vitality"; a second intermediate one is less defined by them;
and then the seat of sex, followed by the seat of emotions and the seat of intellect.
Above intellect, they place the subconscious, where we would put the superior
emotional centre. Above the subconscious they place the great transcendental field, the
clear sight without intermediaries; the opening of consciousness to reality.

May I remind you that the notion of a subconscious mind is not a recent discovery of
European origin… So, that is approximately the Tibetan scheme of the centres.
Apparently, it contains fourteen fundamental nerves from which thousands of
secondary ones are derived. It also seems that these seat centres of energy have
complex characteristics and although they do not use our enneagram divisions, in their
own way they characterise their working modalities.

We will now use the Bardo Thödol from Fremantle & Chogyam's translation,
Shambalah Pubs. Oct. 1992, also known as "The Tibetan Book of the Spirits of
Beyond", or more simply: "The Tibetan Book of the Dead".

First Book - First Part - The Bardo of the Moment of Death: The Clear Primordial
Light Seen in the Moment of Dying.

"At the moment of the first confrontation with the Clear Light, during the intermediary
state at the moment of death, it may happen that many who have heard of the religious
teachings will not recognise them; whilst others, who may recognise them are
nevertheless little familiarised with them. But all who have received the practical
teachings from the Guides will be, if they merit it, put face to face with the
fundamental Clear Light, and without any other intermediary state, will obtain the
Dharma-Kaya, without rebirth, to the Great Ascendant Path".

Let us go on:

"Once expiration has ceased, the vital force will have fallen into the nervous centre of
Knowledge and the "Knower" will experience the Clear Light of the natural condition.
Then, the vital force having been projected in the form of a descendent current along
the psychic nerves of the right and of the left sides, the dawn of the intermediary state
will momentarily rise."

The problem for these guides, in this situation, will be to prevent the energy fall, which
according to their scheme, should return to the lower vital points. That is why they will
put especial emphasis on a certain practice that we shall examine later, to block the fall
of energy and to re-direct it to here (scheme), towards the superior emotional centre. If
this blockage is not achieved, the subject falls into deep sleep. If he falls into deep
sleep and dies, the energy remains located at the level of vitality, the same "Vitality"
point that appears in the Somatic point of our "Tree". So it is imperative that at the
moment of death the subject should not fall into deep sleep and glide towards the
vitality point, but rather pass from the state in which he finds himself to a crepuscular
level.

Further on we read:

"Having read this, it must be repeated several times into the ear of the defunct, so that
before breathing ceases, it will be well recorded in his spirit. If breathing is about to
cease, the moribund should be turned towards the right side, in the position called the
lying lion.

"The beating of the arteries (to the right and left of the neck) must be pressed. If the
moribund shows tendency to sleep, or if sleep comes about, it must be avoided or
interrupted; for this it is necessary to apply light but firm pressure on the arteries.

"This way the vital energy will not return to the medial nerve and will surely leave
through the Brahamanic Opening. Then is when the great confrontation must be
effected. It is in this moment that the first perception in the Bardo of the Clear Light of
Reality, perfect spirit of the Dharma-Kaya, is felt by every animated being. The time
interval between cessation ofbreathing and of inspiration is the one during which the
vital force remains in the median nerve. It is said that then is when consciousness is
lost."

All right. Observe the techniques used by these guides to block the intellectual centre,
avoid natural sleep and to enter the intermediary state; to us, the crepuscular. How is
that technique performed? (demonstration…).

So, with this type of procedure one loses the sense of reality…. Perhaps you may have
noticed that you 'left' through a sort of corridor, and that you lost consciousness of
yourself. In that condition it would have been very easy and with very little suggestion
to direct you into the crepuscular state. Very well. What have we done? Simply, to
block the intellectual centre. By blocking the intellectual centre we shocked the
superior emotional centre; and, had we wished to deepen into that state, the motor
concomitances would have been obvious and of great intensity. A little bit more and
our friend would have started shaking and kicking…

Surely, you may have noticed motor discontrol, which your limbs moved on their
own…

ANSWER: "That is correct…"

The emotional centre also begins to erupt, as well as the motor part of the intellectual
centre. Had we allowed it, all kinds of images would have start to run loose, as it
happens at the moment of death, where the motor part of the intellect moves at great
speed and reeling through the raw contents of memory…, and the subject observes his
entire lifetime.

Let us go on reading:

"Your intelligence, whose true nature is the void that should not be considered as the
void of nothingness, but as the intelligence in itself, without constraints, brilliant,
universal and happy, is the very consciousness: the universally good Buddha.

"Your own consciousness not formed in any way, empty reality, and the brilliant and
joyful intelligence are inseparable. Their union is the Dharma-Kaya: the perfect state
of illumination. Your own consciousness, brilliant, empty and inseparable from the Big
Body of Splendour, has neither birth nor death and is the immutable Amitaba Buddha
Light. This Knowledge is enough. To acknowledge the void of your own intelligence as
the state of Buddha, and to consider it as your own consciousness is to continue in the
divine spirit of Buddha."

This is related to what has been explained in Transcendental Meditation. Let us go on

reading:

"Instructions Concerning the Second Transitory State of the Chikai Bard:

The Clear Secondary Light Seen Immediately after Death.

…"According to the good or bad nature of Karma, the vital force descends through the
right or left nerve and leaves through one of the openings of the Body."

In this case, distinctions are made because people working with energy will perceive
them.

"What is called the second state of the Bardo arises to illuminate the thought-body.
The "Knower" remains in the place where his activities have been confined. If, in that
moment, all this special teaching has been successfully applied, then the purpose is to
acquire it. Because the karmic illusions have not yet arrived to drag the defunct
around and to distance him from his purpose of achieving illumination."

All right. If the subject is conscious in that stage, if he more or less can discriminate
what is happening to him, then the karmic illusions, that is to say, all the phenomena
produced by the acts the subject did and thought during his life (or translated into our
language: the acceleration of the motor part of the intellect), do not block the
intellectual part of the intellectual centre. Further on we read:

"The Bardo of the Experience of Reality:

… "Oh noble son!, pay attention without distraction. There are six transitory stages of
Bardo which are: the natural stage of Bardo during conception; the Bardo of the
stages of reveries; the Bardo of the static equilibrium during deep meditation; the
Bardo of the moments of death; the Bardo of experience, and the Bardo of the inverse
process of the samsarean existence. Such are the six Bards."

Do you see that stage of consciousness during conception, do you realise how can it
be? Obviously, it is not ordinary vigil but a somatic stage submitted to a series of
conditionings, where eyesight and smell do not function, and scarcely the hearing. Let
us proceed:

…"Oh noble son!, at the moment your body and your spirit have separated, you have
known the radiance of Pure Truth, subtle, shining, brilliant, resplendent, glorious and
radiantly impressing, under the appearance of a mirage crossing the springtime
landscape and a continuous flow of vibrations. Do not be overpowered, frightened, or
terrorised. All that is nothing but irradiation from your own nature. Learn to know it.
From the centre of this radiation will emerge the natural sound of Reality
reverberating as a million thunderclaps. That is the natural sound of your real being.
Do not be overpowered, frightened, or terrorised. The body you have now is called the
thought-body of inclinations. Since you have no more a body of flesh and blood, let
happen what may: sounds, lights, or radiations, nothing of these can hurt you. You
cannot die anymore. It is enough for you to know that these apparitions are your own
thought-forms. Learn to know that this is the Bard."

When the subject begins to see lights, he should not be afraid. Although he may see
these things as external phenomena, it is just hallucination, irradiation of his own
nature. Let us go on:

"The Dawn of the Gentle Divinities from the First to the Seventh Day - Second Day:

… "Do not be attracted by the misty, grey, smoky clarity of Hell. It is the bad karma
accumulated by violent rage that opens this path. If you follow this attraction, you will
fall into the hell-worlds where you will endure great misery, without having a
predetermined fixed time to get out of it. This would be an interruption intended to
detain you in the path of Liberation. So, do not look around you, avoid rage. Do not
feel attracted by all this. Do not be weak. Believe in the white, dazzling Light and,
putting your heart in Bhagavan Vajra-Sattva, say:

"Ah!, when lost I wander through Samsara under the power of violent rage, in the
luminous road of Wisdom similar to a Mirror, I wish to be guided by Bhagavan Vajra-
Sattwa! May the Divine Mother Mamaki follow me and protect me! May I be guided in
safety through the ambushes of the Bardo and reach the perfect state of Buddha!"

"Saying this with deep and humble faith you will fuse in a halo of the rainbow of
Bhagavan-Vajra-Sattwa and you will attain the state of Buddha in the Sambhoga-
Kaya of the East Kingdom, called the Kingdom of the Supreme Happiness".

It seems the subject does not see the first primordial light. He goes then to the second
light. This one is already "rolling down".

Therefore, they take into account everything that has been read. The person that goes
through trouble in the higher states must be rescued anyway, to bring him back and
upwards. But this one begins to fall… you will see in the next days how they finally
arrive down there, to the point of vitality. On arriving at vitality, which is the level that
corresponds to this subject according to karma, etc., he will tend to reincarnate, to
enter a body. Let us read on:

"…The touch aspect will be represented in its primitive form by the yellow brilliance
of Wisdom of Equality. This brilliance of a blinding intensity, glorified with circles and
radiating satellite circles, so light and brilliant that the eye can hardly look, will come
to you. Close to this light, touching it, a misty yellow-bluish radiance, reflection from
the human World will hurt your heart at the same time as the Light of Wisdom. Then,
because of the strength of egotism, you will be afraid of the shining yellow light and
you would like to escape. Conversely, you will feel attracted by the misty yellow-bluish
radiance of the human World. At that moment, do not be afraid of the brilliant,
transparent yellow light and recognise it as being of Wisdom; and, accepting firmly
your spirit, believe in it with strength and humbleness."

Here begin the distinctions of colours. In general, when a large quantity or different
colours appear, the "Knower" tends to go to the most brilliant ones and to concentrate
his attention on them. Whereas the ignorant will prefer the darker ones.

Thus, if there is a pure, white light, the Knower will move towards it; but the ignorant
will be attracted towards a misty grey, which is the colour of hell. If there is a lively
red, he who knows will go there but the other one will go to a dim red and so on.

These colours correspond to perception categories. Imagine that sight perception works
in a frequency range, hearing in another, touch yet in another one. According to this,
there would be colours that correspond to these different perceptual frequencies. So
when we are in the presence of a yellow colour and we say that it corresponds to the
world of sensations, to which the falling soul tends to slide, the subject of great sensory
karma (touch) will not evolve through the brilliant yellow but through the opaque
yellow. Let us see:

"… And do not be attracted by the misty yellow-bluish glow of the human World. It is
the accumulation of your inclinations and of your violent egotism, that has opened this
path. If you are attracted to it, you will be reborn in the human World and will have to
suffer birth, old age, disease, and death. You will not have the chance to leave the
marshy swamps of existence in that World. This is an interruption intended to stop you
in the path of Liberation."

This seems related to some kind of 'karma' or recordings accumulated during the
subject's life. As in the case of deep rage, where a sort of internal crystallisation takes
place that later expresses in visual representation, as the dark grey of hell. That is the
karma accumulated by some violent passions: each one has its own colours.

Let us see another aspect of this theme.

From the point of view of these Lamas, it is not question of ending up in hell and
remaining there, not at all. The problem is rather that these internal situations are
stumbles, interruptions in the evolutionary path. Thus, if the subject falls into a
negative octave he has a lot of works to do to recover the adequate level. Even in the
worst case of the subject transmigrating into an ant (according to them), it is far more
edifying than the Christian doctrine where there is a Hell without possible evolution.
But let us go back and read about the fourth day:

"…Notwithstanding, and in spite of these repeated advices, numerous are those who
have created much bad karma or that have broken their vows or that have not merited
a higher development. Then they are unable to recognise all this. Their ignorance,
their bad karma provoked by immoderate desires and avarice, makes them feel
frightened by sounds and radiations, and wanting to escape".

Do you understand karma as recordings? The recordings provoke experiences that lead
the subject towards the familiar rather than towards the unknown.

Of course, it is not known how this separate 'body' records. It does not matter because
we are concerned with this life and relate the Lamas' descriptions to levels of
consciousness of "this side" and not beyond death… for now.

I strongly recommend you to read later the fifth, sixth, and seventh days. Now we must
be brief.

Conclusion on the First Book.

"… Give it publicity. He who has heard it once, even if without understanding it, will
remember it in the intermediary state without forgetting a single word, for then
intelligence is nine times more lucid."

A very interesting observation about intelligence (as memory) regarding speed: In fact,
the acceleration of the motor part of the intellectual centre in its motor sub-part has an
enneagramatic speed difference relative to the intellectual sub-part of the intellect.
Such is the case in sleep, and at the time of death.

Let us now see the Second Book: Sidpa Bardo - The Bardo Body, Its Birth and Its
Supernormal Faculties.

"… Oh noble son!, listen: "Gifted by all the faculties of the senses and being able to
freely move", means that notwithstanding whatever you may have been when you were
alive - blind, deaf, or disabled - in this place of After Death your eyes will see the
form, your hearing will hear the sounds, and all the rest of the senses will be here
intact with a great accuracy. This is why it has been said that the body in the Bardo
"would have all the faculties of the senses". This condition of existence in which you
find yourself now indicates that you are dead and wandering in the Bardo.
Consequently, act in such a way that you know this. Remember the teachings;
remember, yes, the teachings.

"Oh noble son!, "free movement" means that your present body is a body of desires -
your intellect having been separated from its natural seat -, and not a body of coarse
matter, so now you have the power to pass through the rock masses, hills, stones, land,
houses and even through the Mount Meru without anything stopping you; except
Buddha Gaya and the breast of a mother, everything up to the real mountain, the
Mount Meru can be traversed by you forwards or backwards without anything
impeding you. This is also proof to you that you err in the Sidpa Bardo."

And here we have all the occult stories about paranormal powers: descriptions that
they may have read from these Lamas and is presently characterised as "psi"
phenomena, always produced by shocking the superior emotional centre. Fine. In this
intermediary stage of the shock upon the superior emotional centre is when paranormal
phenomena can take place.

Thus to shock the superior emotional centre with the purpose of producing paranormal
phenomena is surely a way of falling, it is to choose the wrong line. It is a line of fall:
the mediumnistic crepuscular line.

In this way, once the superior emotional centre has been mobilised, to go for the
paranormal phenomena is to choose the line of fall, the line of mediumship.

When Lord Buddha recommends to his people (speaking about different levels of
consciousness) not to pay attention to the paranormal phenomena, he is considering
them as an obstacle to personal development. However, this is not a metaphysical issue
but rather a confusion , a sort of no determination towards the plane of pure forms and
a tendency towards a more dense plane.

This is what happens with spiritualist mediums. They shock the superior emotional
centre with the tendency already towards lower levels, which is easily recognisible.

In other words, there is no possibility to evolve in that line.

If the paranormal concomitances are produced as well as the physical and emotional
concomitances, or the fast acceleration in the motor part of the intellect take place as
an added expression, then it is all right, and there is no problem. But if the tendency of
this work when producing the shock is the search for paranormal experiences, then we
are misguiding ourselves.

The same thing is wisely recommended as follows:

"… You are able to cross in one instant the four Continents that surround Mount Meru
or instantly to be where it pleases you; you have the power to go wherever you wish in
the time a man would take to make a fist with his hand. These diverse powers of
illusion and of change of form, do not wish them, do not wish them, do not. None of the
powers you could wish is impossible to you now. The possibility to use them without
obstacles is within you. Know it and pray to the guru."

I recommend the reading of "The Characteristics of the Existence in the Intermediary

Stage" and of "The Judgment". In "determinant influence of thinking", we read:

"…Oh noble son!, to resume: your intellect in the present stage does not depend on
anything certain.; having little weight and being in continious flow, every thought that
may come to you now, pious or impure will acquire great strength. Consequently do
not think impious things but rather remember any form of devotion. In case you are
not used to such excersises, express sincere affections and humble faith."

Observe that. In such a situation any mental form, any thought directs that sort of
ethereal body. So the kind of mental activity seems to be of importance because if the
subject identifies with an inferior being, his lack of anchoring makes him to assimilate
to it. The subject is strongly directed by his thinking. It is important that the right
mental form is assumed, or the image one works with in that stage. Let us read from
The Dawn of the Lights of the Seven Lokas:

"…Oh noble son, listen! If you wish to know which are these seven Lights, herewith: a
lustreless white glow from the Deva-world, a misty green radiance from the Asura-
world, a fading glow from the Human-world, a tarnished blue glow from the Animal-
world, a little brilliant red glow from the Preta-world, and a glow without brilliance
from the Hell-world. In that moment and due to the strength of karma, your body will
take the colour of the world where you will be reborn.

"Oh noble son!, the particular art of this teaching is especially important at this
moment. Whatever may be the lightning that shines within you then, meditate on it and
on the Compassionate One. Wherever that lightning may come from, consider that
place as existing in or whithin the Compassionate One. This constitutes a profound
and subtle art, which can prevent rebirth. Whoever may be your guiding angel,
meditate upon his form for a long time, as though it were but an apparition without
real existence: that is to say, like a form created by a magician, called the pure form of
illusion. Let the vision of the guiding angel dissolve and disappear, starting from the
outer edges towards the centre until nothing of it remains to be seen. The put yourself
in the state of Clarity and the Void, which it is, of course, impossible to conceive in
anyway, and remain thus for a short while. Meditate again in your guiding angel, and
again also on the Clear Light, doing these alternately. Then let your intellect dissolve
gradually, beginning from the edges.

'Everywhere that the ether reigns, consciousness also reigns. Everywhere that
consciousness reigns, the Dharma-Kaya reigns. Remain tranquil in the non-created
state of the Dharma-Kaya. In that state birth cannot happen, and perfect Enlightment
is attained.'"

Therefore, it does not matter in which world the subject may have fallen, he will
always have the possibility to catch up with the ascendent line and achieve perfect
Enlightment, providing he does not re-incarnate. Because if re-incarnation occurs, he
must die again. From our point of view, this means to start from the Somatic but with
the bad previous recordings, each time is more difficult to erase.

I recommend reading all the Second Part, and from the General Conclusion, this:

"By virtue of these readings properly undertaken, the devotees (or yoguis) of advanced
understanding can make the best use of the Transference at the moment of death. They
do not need to go through the intermediate stage but they will take the Great Path of
Direct Ascencion. Others, less conversant with spiritual matters, by recognizing the
Clear Light in the Chonyid Bardo in the moment of death will take the Ascendant
Path. Those who are under them will be liberated, according to their particular
capacities and their karmic connections, when one or another of the Serene or
Agitated deities shines upon them during the two weeks of the Chonyid Bardo. There
are many stages at which liberation can be obtained, providing these stages are
recognised. However, those whose good karma is weak, and those whose darkness is
great, due to their bad actions, will have to wander downwards to the Sidpa Bardo.
Nonetheless, even there, as on the different rungs of a ladder, there are various kinds
of confrontations and calls. Liberation should be obtained by recognizing one or other
of those opportunities. However, those whose karmic relation is weaker, and who are
unable to recognize them, fall under the influence of horror and terror. For them there
are various levels of teachings intended to close the door to the wombs, or to choose
the door of one of them. For any of these teachings the candidate should have chosen
the method of vision, and by this to invoke the superior unlimited virtues in order to
exhalt his own condition. Even the lowest amongst them, coming from the order of
brutes, is able, by virtue of taking refuge, to prevent a fall into disgrace. Obtaining the
great blessing of a human body free and perfectly endowed, he would in his next
rebirth find a guru to be his virtuous friend, and from him obtain the means of
salvation."

All right . You can see how the Lamas describe the separation of the body and all of
these matters. How they go on helping by "remote control" the person without enough
experience or recorded data in such a way that he can do his evolutive passage. We are
not especially interested in the "remote control" process but rather in the internalisation
of data so as to be able to direct the line once the shock of the superior emotional
centre has been produced.

The Bardo Thödol is a good example.

We can produce the shock by different means, and we will choose the best.

However, this best form could be really violent, covering the consciousness of the
subject, and impeding him to take the adequate line. It seems important then that we
should become acquainted and familiar with this force in order to avoid being
overwhelmed by it. When we begin to direct this force we will consider it only at its
psychological level; and although we will be shocking the superior emotional centre,
we will continue to operate at the psychological level. We will not consider the action
of external forces of a transcendental type: everything will be within the
biopsychologial sphere. Working with our own energy we will shock the superior
emotional centre. However, this is something we will do gradually, with an adequate
energy intensity to avoid being overwhelmed by it. Is this clear?

We are going to use the best method and this method consists of: Working with the
mental spheres that we know. Within three or four meetings we will be able to produce
the shock. If some break the level before others, we will impede the continuation of
that process because they will not be able to control it. Little by little we will increase
the intensity.

This must be absolutely clear. We will work with the mental spheres, in simple steps at
a time. The first step consists of: a normal body position, without action or external
stimuli. We do not use incense, particular lights or any strange thing… In relative
silence.

1. We take the mental sphere. How do we do this? Simply, we remember a

crystalline, translucent sphere and we mentally position it outside ourselves and
upwards. It does not matter how high.
2. On the second step we will slowly bring the sphere down untill it is in front of
our eyes. Now it can be visualised more clearly.
3. We will try to put this sphere inside our heads. We can still visualise and see it
inside our heads.
4. We lower down the sphere through the neck to the centre of our chest, between
the lungs, at the level of the heart.

In this fourth step it can be noticed that the image of the sphere has lost its visual
representation but now it has become a sensation. The sensation that there is a sphere
there, but we do not see the sphere anymore. To visualise the sphere at the lungs level
is as difficult as to visualise it outside and up, but we can easily visualise it at eyes
level, inside the head, and when it goes down to the chest. In this fourth step, if we
observe and feel the sphere calmly, it tends to increase in volume in our chest as an
internal sensation. The sphere increases in volume from the lungs outwards in such a
way that a natural, mechanical concomitance between the sphere and breathing is
produced. Breathing becomes deeper but we do not concern ourselves with it and let
breathing go deeper.

All our mental attention is put at this moment exclusively in the sensation of the
internal expanding sphere. In this way we can shock the superior emotional centre.
Don't you think that it is incredibly simple?

You should not concern yourselves whether this process is able to produce such
phenomena or whether such mechanism put you in resonance with a form of Work that
may come from another place. The fact is that by working in this manner we can shock
the superior emotional centre in around twenty minutes. We stop here until this process
can be controlled. That is all. Later you will see that the psychic energy can be
channelled in the right direction after we break through and the physical and emotional
concomitances erupt. If we leave these recommendations at this point, we would
obtain the activation of the superior emotional; we would obtain the control of a
specific line that allows us to manage the mind at another level.
However, what really interests us is to produce other types of phenomena in order to
make that psychic force available to us. Not only that that psychic force be liberated
but also to make available a considerable energy charge. This energy charge, that can
be registered as a total electrification of the body begins in the hands, the arms and
extends throught the limbs and ends up energising the entire body up to intolerable
limits. This energy, quasi-electric, does not come strictly from the field of the personal
psychism but it comes from somewhere else which we are not going to discuss here
further.

For the time being we will say that this work is internal and that each person produces
the shock and that the shock is personal. However, in the moment of rupture of level
we are going to feel the entrance of energising forces that are not personal. In no case
of crepuscular or mediumistic phenomena is the energising effect that we can obtain
ever produced. Nonetheless, this is something that needs experimentation as the
consequent phenomena of consciousness need to be experienced. Therefore, we are
interested in obtaining this energy to be able to work with it later. The mechanics is
very simple and consists of the four steps already described.

Generally, people sit back to back in order not to be bothered by the other participants
around a circle. If you block the process or miss some of the steps the shock will not be
produced. If you force the idea of attaining the desired effects you will also fail to
produce the shock. Thus, the simple steps we have described as the entrance of the
shock into the crepuscular is a simple "let go" that should work by itself. Is this clear?
It is not more difficult than that.

The experience of pressing the arteries that we performed previously was intended
only as a reference of the phenomenon and should not be repeated. We do not practice
it because is dangerous.

Let us now commence the Work with the Force through the mental sphere.

(FIRST PRACTICE. Around half an hour later some people who started to produce
motor concomitances are taken out of the experience. Almost every one experiences
the energising effects, even without concomitances).

When the work is about to be completed the steps with the sphere are inversed: from
the chest to the head, "outside" in front of the eyes, and "up". And this is the end of it.
You will observe that the muscular rigidity and the motor concomitances disappear if
the sphere is extracted in the way described. If this cannot be done it is because of lack
of control. If this is the case, the person is made to walk around and/or to practice some
basic gymnastics. You cannot afford to lose consciousness into the crepuscular level
like mediums, mystics, macumba people or oracles.

Now that you have made contact with the force, listen to this: there have been good
reasons for working and exercising consciousness-of-self. Once the shock has been
produced (and not before), the mental attitude should be that of consciousness-of-self,
having as reference the position of the body (as a support); and on the other hand,
attention must be put in the internal phenomena that may develop. If this attentional
division (self-observation) is lost, one falls in the line of "confusion" or intellectual
darkness with no mental control, and mediumship. This should not happen because in
the future such poorrecordings will determine your path and impede your
development.

Understand that this process provokes an internal acceleration and allows a

development similar to what can be attained in the Work during a long time. Inversely,
it can also produce the bad recordings typical of the work poorly done during years…
and you know some people who never overcame their difficulties, and today it is
impossible to them to evolve: on the contrary, they vegetate in the level of the semi-
sleep of mechanical humanity and their line goes on descending without possibility of
recovery. For all these reasons, be careful. Preferable is a tedious Work along many
years that allow for evolution than a discontrolled, accelerated process that may take
you into the descendant line… in a short time.

If someone does not feel internally safe and secure, he may understand and study all
this but without putting it into practice. Remember the tale of the "Sorcerer's
Apprentice", the legends about "elementals", "black magicians", etc. These legends
refer to psychic realities that ovetake the operator.

In order to make what has been said more clear, I shall add this: imagine that the entire
body is permeated and surrounded by the psychic energy. If this were so and we could
see it, we would verify that this energy circulates, that it concentrates at some points of
the body and that at other points is absent. When a centre works, the energy
concentrates there, and lacks in places where the centres do not work.

Remember the ideas about Yin and Yang of Acupuncture and recognise that the
manipulation of the needles intends to re-establish the flow of the psychobiological
energy stagnant, overcharged or absent in the areas where the diseases are experienced.

Also, consider that when producing this big shock to the superior emotional centre,
you attain, besides making this energy to circulate throughout the centres
(concomitances) and throughout the body, thus establishing a very powerful, fast and
dynamic energetic system.

Study again the "miraculous" phenomena (particularly in the healing of psychosomatic

conditions), where faith is never absent (as the emotional line overcharged and
shocking the superior emotional or the case of devotional practices) and you will better
understand the displacement and mobilisation of this energy.

When, by means of the violent shocking or the long time hard work the energy is
mobilised in an ascendent way, a sort of 'field' is fixed in an evolutionary sense.
Conversely, if this shocking is performed incorrectly, the 'field' is fixed in the inferior
levels. In this case (and I say this as a joke), we would commit a sort of "mortal sin"
and from there, one goes to "Hell".

I shall say something more, which may be an extralimitation: the energy can be
externalised, as in the 'psi' concomitances. The entire psychical field may be
externalised (projection of the double) but such 'field' or ghost has neither
consciousness nor autonomy and depends on the idea or feeling that projects it. It is the
unconscious robot typical of many mediums. At death, the double separates and
dissolves since there is not consciousness in it nor a gravity centre. If that 'double' had
adequate 'karma' or recordings it surely would orientate itself towards the
transcendental planes proper to its own level of being. …I do not wish that all this
distracts us from our previous studies. I would like only to stress that the mobilisation
of the superior emotional centre produces the circulation of all the energy and that in
this way, true internal transmutations can take place, true changes sometimes suddenly,
sometimes in a short time, but changes occur. Many observe in this process a sort of
retarded trigger that acts inevitabily. The training of this energy takes its time. This is
done from the centre of the chest. I shall say no more.

Now, some considerations regarding the future work with the Force.

Those who are going to work with it, do it in company, by affinities, once a month
only. The time will arrive when those who master the great passage (revitalising,
energysing, ascendent) will not experience concomitances. From that moment on, a
permanent gravity centre will begin to form that should reflect in the daily state of
consciousness-of-self. More "spirituality", this means the formation of an essence, of a
'double' in progress. They will work in this manner not only for today but also for
tomorrow. On this subject I shall say no more.

The state of internal non-contradiction, humbleness and of affection for oneself and for
those who Work with us is the necessary climate to do things in an evolutionary sense.
Besides, if the work with the Force is performed monthly, we go on doing normally the
work we know.

What has changed for you is that now you have a more direct access to another level
but the work must continue as until now… better than until now, of course.

Finally, let us talk about the projection of the Force.

If other people wish to benefit from it (independently of their physical or mental

objectives), open the doors to them and suggest them to internally be clear regarding
what is it that they wish to attain. This internal clearing up should not be of your
concern because it is internal and personal. Explain then that the Force will mobilise
reinforcing, energising what they wish with clarity, in such a way that they sould pay
attention to their interests and be clear on them. There will be others that would like to
benefit others, not present. All this is all right if the intentions are clear.

They must understand the Force as an elevator of psychic and even physical energy,
which for that level, is also true. When the passage of the Force manifests in them,
help them, reading to them very clearly the Guide to the Inner Road, of different
meanings for different levels but equally useful to everybody.

Let us now read the Guide to the Inner Road that some one must clearly read when the
great passage occurs. Its symbology must of course, resonate beyond the mere words.

"On the inner road you may walk darkened or luminous. Attend to the two roads that unfold themselves
before you.
"If you let your being hurl itself towards dark regions, your body wins the battle and it dominates. Then,
sensations and appearances of spirits, of forces, of remembrances will surge. There you descend more
and more. There dwell Hatred, Vengeance, Estrangement, Possession, Jealousy, and the Desire to
Remain. If you descend even more, you will be invaded by Frustration, Resentment, and all those
reveries and desires that have provoked ruin and death upon humanity.
"Do not choose that path, which is set with seduction as a trap. If in turn, you impel your being in a
luminous direction, you shall find resistance and fatigue at each step. There are penalties for this fatigue
in the ascent. Your life weighs, your memories weigh, your previous actions impede the ascent. This
climb is made difficult by action of your body that tends to dominate.
"Your body must be observed and your mind fly towards luminous spaces.
"In the steps of the ascent you will find strange regions of pure colours and of unknown sounds.
"Do not escape from purification that acts like fire and horrifies with its phantoms.
"Reject sudden fears and disheartenment.
"Reject the desire to escape towards low and dark regions.
"Reject the attachment to memories.
"Remain in internal liberty with indifference towards the reveries of the landscape, with resolution in the
ascent.
"The pure Light dawns in the summits of high mountain chains and the waters-of-the-thousand-colours
flow between unrecognisable melodies towards crystalline prairies and pastures.
"Do not fear the pressure-of-the-light that moves you further away from its centre each time with
increasing strength: absorb it as if it were a liquid or a wind. Certainly, in it is life.
"When in the great mountain chain you find the hidden city you must know the entrance. However, this
you shall know at the moment in which your life is transformed. Its enormous walls are written in
colours, are felt. In this city the done and the to-be-done are kept. For your inner eye, the transparent is
opaque.
"Yes, the walls are impenetrable for you.
"Take the strength of the hidden city.
"Return to the world of the dense life with your forehead and your hands luminous".

Different cases of the "great passage" of energy

through the mobilisation of the superior emotional centre.
  
 
CONSCIOUSNESS-OF-SELF
1st. case: attentional division and self-
observation attain moderate mobilisation of
energy towards the S.E.C. without observable
concomitances
2nd. case: "psi" concomitances on strongly
shocking the S.E.C.: Ecstasis.
VIGIL
Concomitances: Intellectual (motor part of
intellectual centre), Emotional ("passions") and
Motor (automatic reflexes). They happen on
intense mobilisation of energy through the motor
parts of these threecentres.
 
 
 
 

Notebook #6 : THE TELEDIOL - Annex

Text #1

Brief biographical note: "Our holy father Nicephoros lived a life of intense spiritual work in
Mount Athos, diyng shortly after the year 1340. He was master and guide to Gregory of Salonica
(Balamas), in the study and method of training to obtain the highest wisdom according to the
testimony of his own disciple. In silent seclusion undisturbed by mundane problems and keeping
his attention exclusively within himself, he attained the indescribable internal union with the
Eternal God, receiving in his heart the blessed enlightenment of the Divine Grace. Exalted by
this divine gift, he is like a father guiding us with his writings on the same path. He selected from
the books and lives of the Holy Fathers passages relative to sobriety, attention, and prayer adding
finally advice derived from his own experience and inviting us all to elevate towards the most
perfect communion with the Lord through the prayer of the mind and of the heart."

Thus begins the translation of the first theme or chapter from the book "Philokalia", translated directly from
the Russian text. From Nicephoros himself.

QUESTION (to Nicephoros): We have learnt from previous evidences that the work as
practised by the holy fathers pleased God; and that there is a certain work that rapidly liberates
the soul from passions and that by love unites it to God. Practice that is indispensable to anyone
who is moved by these things. Thus, we beg of you to teach us what is attention of the mind and
how to capacitate one to acquire it, for that work is absolutely unknown to us.

REPLY (by Nicephoros): In the name of our Lord Jesus Christ Who said: "Without me you can
do nothing" (John, XV, 5). Having invoked Him to help me, I shall try to my best to show to you
what attention is and how, if God allows it, one can succeed in acquiring it.

Some of the Saints have called attention to the preservation of the mind; others, to the protection
of the heart, and yet others awakened have called it so many other similar names. However, all
these names mean the same thing. Exactly as of bread, one can say: a slice, a piece, or a morsel,
in the same way you must understand all these expressions. Regarding attention itself and its
characteristic features, we shall study it right now.

Attention is a signal of sincere repentance.

Attention is the image or appearance the soul can have of itself, rejecting the world and
ascending towards God.
Attention is renouncing sin and the acquisition of virtue.
Attention is the absolute certainty of the forgiveness of sins.
Attention is the beginning of contemplation, or rather, its necessary condition, for through it God
approaches and reveals Himself to the mind.
Attention is the serenity of the mind, or in other words, is to remain undisturbed, without reveries
in the gift of divine mercy.
Attention means stopping thoughts; it is the abode of the memory of God and the house of the
treasure where lies the power to resist everything that may come.

Consequently, attention is also the origin of faith, of hope and of love; for he who is lacking in
faith cannot resist all the afflictions coming from the world and he who does not voluntarily
suffer them, cannot say: "He is my refuge and my strength" (Psalms, X, VI, 2); and he who has
not the All Powerful as his refuge, cannot be truly sincere in his love for Him.

This work, the major of all the great works, can be accomplished by many and even by all if they
are duly trained. A few men receive this gift directly from God without need for teachings and
they work by inner compulsion and at the warmth of their faith. Nonetheless, what is the
exception is not the rule.

Therefore, it is necessary to search for a master who is not himself in error, to follow his
instructions and thus learn to distinguish, in matters of attention, defects and excesses of the right
and of the left, which emerge through diabolic suggestions.

From his own experience about temptations, he will explain what is necessary to do and show us
correctly the mental path that we then must follow with fewer impediments.

If such a master is out of your reach, you must search for him relentlessly. However, if in spite of
such search he is not found, then, with contrite spirit, invoking God and praying to him
assiduously and in humbleness, work according to my explanations.

You know that your breathing consists of inhalation and of exhalation of air. The organ that
serves this purpose is the lungs that surround the heart in such a way that the air that circulates
through them involves in passing, the heart. Consequently, breathing is the natural path to the
heart. Thus, having united your mind within yourselves (which is also attention), direct it
towards the respiratory channel through which air reaches the heart and, together with the
inhaled air, oblige the mind to descend into the heart and keep it there.

Get used to it brethren, do not come out from the heart too soon although at the beginning you
will experience great solitude in such isolation and seclusion. When you become accustomed to
it, on the contrary, you will begin to feel disgusted by the non-sense of the external world and it
will not be unpleasant or tedious to remain within the heart.

Exactly as a man that has been far away is invaded on returning home by a great happiness on
meeting his spouse and his children; he embraces them all and everything that he may say to
them will never be enough; in the same way to unite oneself to one's own heart is experienced by
an inexpressible happiness and delight. Then one sees that the Kingdom of Heaven is really
within ourselves; and seeing it now in oneself, one struggles and make efforts with pure prayer to
keep it and strengthen it there, understanding that everything that is external is of no importance
and completely unattractive.

When you enter in this way to the place of the heart as I have prescribed, praise God and, asking
for his mercy, preserve this work and He will teach you things that you could not possibly learn
by any other means. Moreover, you should know that whilst the mind establishes itself in the
heart, it should not be left there in silence and idleness but rather to repeat constantly the prayer:
"Lord, Jesus Christ, Son of God, have mercy on me". For this practice moves away reveries from
the mind, makes evasive and impenetrable to the suggestions of the enemy and guides it each
day more and more and fervently to love God.
If, however, and in spite of all your efforts you do not succeed to entering in the kingdom of the
heart according to what I have said, do what I shall now tell you, and with the help of God you
will find what you are seeking. You know that in every human being, internal talk depends on
the chest. Thus, in spite of our lips being silent, it is in the chest where we converse and talk to
ourselves, pray, sing hymns, and do many other unsuitable things.

Then, having driven away all thoughts of this inner chattering (which can be done if one wishes),
give the chest the following short prayer: "Lord, Jesus Christ, Son of God, have mercy on me" -
and force it in spite of any other thought in order to have only this sound within. If you work in
this manner with permanence, in all attention, then, and in time, this will open the path to the
heart, as it has been already described. It is not possible to doubt this for we have verified it by
ourselves through experience.

If you work in this way with a strong wish and with great attention, full of sweetness, a complete
range of virtues will come: love, joy, peace, and others, through which every petition you make
will be answered in the name of Jesus Christ, our Lord, Who, with the Father and the Holy
Ghost, be in honour and glory, power and adoration now and always and for ever more. Amen.

Text #2

"Few tasks which I have been commanded to undertake by obedience have been so difficult as
this present one of writing about matters relating to prayer: for one reason, because I do not feel
that the Lord has given me either the spirituality or the desire for it; for another, because for the
last three months I have been suffering from such noises and weakness in the head that I find it
troublesome to write even about necessary business. But, as I know that strength arising from
obedience has a way of simplifying things which seem impossible, my will very gladly resolves
to attempt this task alhough the prospect seems to cause my physical nature great distress; for the
Lord has not given me strength enough to enable me to wrestle continually both with sickness
and with occupations of many kinds without feeling a great physical strain. May He Who has
helped me by doing other and more difficult things for me help also in this: in His mercy I put
my trust."

Thus begins the introduction to "Inner Castle" by St. Teresa of Avila of Our Lady of Carmel to
her sisters and daughters, the nuns of the convent of the Discalced Carmelite of Seville. July 2,
1577.

( From "Interior Castle", from Christian Classics Ethereal Library - Translated and edited by E. Allison Peers,
from the Critical Edition of P. Silverio de Santa Teresa, C.D. )

"... I began to think of the soul as if it were a castle made of a single diamond or of very clear
crystal, in which there are many rooms, just as in Heaven there are many mansions."

"... Let us now imagine that this castle, as I have said, contains many mansions, some above,
others below, others at each side; and in the centre and midst of them all is the chiefest mansion
where the most secret things pass between God and the soul."
"... Before passing on, I want you to consider what will be the state of this castle, so beautiful
and resplendent this Orient pearl, this tree of life, planted in the living waters of life -- namely, in
God -- when the soul falls into a mortal sin."

"... It should be noted here that it is not the spring, or the brilliant sun which is in the centre of
the soul, that loses its splendour and beauty, for they are always within it and nothing can take
away their beauty."

"... As I write this, the noises in my head are so loud that I am beginning to wonder what is
going on in it. As I said at the outset, they have been making it almost impossible for me to obey
those who commanded me to write. My head sounds just as if it were full of brimming rivers,
and then as if all the water in those rivers came suddenly rushing downward; and a host of little
birds seem to be whistling, not in the ears, but in the upper part of the head, where the higher part
of the soul is said to be; I have held this view for a long time, for the spirit seems to move
upward with great velocity. Please God I may remember to explain the cause of this when I am
writing of the later Mansions: here it does not fit in well. I should not be surprised to know that
the Lord has been pleased to send me this trouble in my head so that I may understand it better,
for all this physical turmoil is no hindrance either to my prayer or to what I am saying now, but
the tranquillity and love in my soul are quite unaffected, and so are its desires and clearness of
mind. But if the higher part of the soul is in the upper part of the head, how is it that it
experiences no disturbance? That I do not know, but I do know that what I say is true."

"... I think I was talking about spiritual consolations and explaining how they are sometimes
bound up with our passions. They often cause fits of sobbing; I have heard, indeed, that some
persons find they produce constrictions of the chest and even exterior movements, which cannot
be controlled, and which are violent enough to make blood gush from the nose and produce
similar disconcerting symptoms."

Text #3

TA'I I CHIN HUA TSUNG CHIH (Translated by R. Wilhelm, 1929, from the the first Chinese
printing. (Chi'en lung period, XVIII century).

Fragment from the "Circular course of the light".

4. ...Master Lu-tsu said: "The decision must be carried out with a collected heart and not seeking
success; success will then come of itself. In the first period of release, there are chiefly two
mistakes: indolence and distraction. However, that can be remedied; the heart must not enter into
the breathing too completely. Breathing comes from the heart. What comes out of the heart is
breath. As soon as the heart stirs, there develops breath-energy. Breath-energy is originally
transformed activity of the heart. When our ideas go very fast, they imperceptibly pass into
fantasies, which are always accompanied by the drawing of a breath, because this inner and outer
breathing hangs together like tone and echo. Daily we draw innumerable breaths and have an
equal number of fantasies. Thus the clarity of the spirit ebbs away as wood dries out and ashes
die.

"So, then, should a man have no imaginings in his mind? One cannot be without imaginings.
Should one not breathe? One cannot do without breathing. The best way is to make a medicine of
the illness. Since heart and breath are mutually dependent, the circulation of the light must be
united with the rhythm of breathing..." etc.

5. Mistakes during the circulation of the light. Master Lu-tsu said: "Your work will gradually
become concentrated and mature, but before you reach the condition in which you sit like a
withered tree before a cliff, there are still many possibilities of error which I would like to bring
to your special attention. These conditions are recognised only when they have been personally
experienced. I shall enumerate them here. My school differs from the Buddhist yoga school
(Chang-tsung) in that it has confirmatory signs for each step of the way. First I would like to
speak of the mistakes and then of the confirmatory signs.

"When one begins to carry out one's decision, care must be taken so that everything can proceed
in a comfortable, relaxed manner. Too much must not be demanded of the heart. One must be
careful that, quite automatically, heart and energy are co-ordinated. Only then can a state of
quietness be attained. During this quiet state, the right conditions and the right space must be
provided. One must not sit down (to meditate) in the midst of frivolous affairs. That is to say, the
mind must be free of vain preoccupations. All entanglements must be put aside; one must be
detached and independent. Nor must the thoughts be concentrated upon the right procedure. This
danger arises if too much trouble is taken. I do not mean that no trouble is to be taken, but the
correct way lies in keeping equal distance between being and not being. If one can attain
purposelessness through purpose, then the thing has been grasped. Now one can let oneself go,
detached and without confusion, in an independent way.

Furthermore, one must not fall victim to the ensnaring world. The ensnaring world is where the
five kinds of dark demons disport themselves, This is the case, for example, when, after fixation,
one has chiefly thoughts of dry wood and dead ashes, and few thoughts of the bright spring on
the great earth. In this way, one sinks into the world of the dark. The energy is cold there,
breathing is rough, and many images of coldness and decay present themselves. If one tarries
there long, one enters the world of plants and stones.

"Nor must a man be led astray by the then thousand ensnarements. This happens if, after the
quiet state has begun, one after another all sorts of ties suddenly appear. One wants to break
through them and cannot; one follows them, and feels as if relieved by this. This means the
master has become the servant. If a man tarries in this stage long, he enters the world of illusory
desires. At best, one finds oneself in heaven, at the worst, amongst the fox-spirits. Such a fox-
spirit, it is true, may be able to roam in the mountains enjoying the wind and the moon, the
flowers and fruits, and taking his pleasure in coral trees and jewelled grass. . But after having
done this for three to five hundred years, or at most for a couple of thousand years, his reward is
over and he is born again into the world of turmoil.
All of these are wrong paths. When a man knows the wrong paths, he can then inquire into the
confirmative signs…"

6. Confirmatory experiences during the circulation of the light. Master Lu-tsu said: "There
are many kinds of confirmatory experiences. One must not content oneself with small demands
but rise to the thought that all living creatures have to be redeemed. One must not be trivial and
irresponsible in heart, but must strive to make deeds prove one's words. If, when there is quiet,
the spirit has continuously and uninterruptedly a sense of great joy as if intoxicated or freshly
bathed, it is a sign that the light-principle is harmonious in the whole body. Then the Golden
Flower begins to bud. When, furthermore, all openings are quiet, and the silver moon stands in
the middle of heaven, and one has the feeling that this great earth is a world of light and
brightness, that is a sign that the body of the heart opens itself to clarity. It is a sign that the
Golden Flower is opening. Furthermore, the whole body feels strong and firm so that it fears
neither storm nor frost. Things, by which other men are displeased, when I meet them, cannot
becloud the brightness of the seed of the spirit. Yellow gold fills the house; the steps are of white
jade. Rotten and stinking things on earth that come in contact with one breath of the true energy
will immediately live again. Red blood becomes milk. The fragile body of the flesh is sheer gold
and diamonds. That is a sign that the Golden Flower is crystallised…

"The great world is like ice, a glassy-jewelled world. The brilliancy of the light gradually
crystallises. Hence a great terrace arises and upon it, in the course of time, the Buddha appears.
When the golden being appears who should it be but the Buddha? For the Buddha is the golden
holy man of the great enlightenment. This is a great confirmatory experience.

"Now there are three confirmative experiences which can be tested. The first is that, when one
has entered the state of meditation, the gods are in the valley. Men are heard talking as though at
a distance of several hundred paces, each one quiet clear. However, the sounds are like an echo
in the valley. One can always here them, but never oneself. This is called the presence of the
gods in the valley. At times the following can be experienced: as soon as one is quiet, the light of
the eyes begins to blaze up, so that everything before one becomes quiet bright as if one were in
a cloud. If one opens one's eyes and seeks the body, it is not to be found anymore. This is called:
'In the empty chamber it grows light.' Inside and outside, everything is equally light. That is a
very favourable sign.

"Or, when one sits in meditation, the fleshly body becomes quiet shining like silk or jade. It
seems difficult to remain sitting; one feels as if drawn upward. This is called: 'The spirit returns
and touches heaven'. In time, one can experience it in such a way that one really floats upwards.

Now, it is already possible to have all three of these experiences. Nevertheless, not
everything can be expressed. Different things appear to each person according to his
disposition. If one experiences these things, it is a sign of a good aptitude. With these
things is just like when one drinks water. One can tell for oneself whether the wateris
warm or cold. In the same way a man must convince himself about these experiences,
then only are they real".
Notebook #7: SCIENCES, ARTS, CRAFTS AND SCHOOL
Sciences, Arts and Conventional Crafts

A) Since ancient times, several schemes have attempted to classify sciences. Some of these
have been presented in the form of “trees”. Others have appeared in the form of tables.

The Greeks and the Orientals knew these forms and used them to teach how one science
originated others and, at the same time, how all of them were inter-connected. The Western
Middle Ages knew limited classifications and tended to discard sciences that had already
emerged in previous times. The work undertaken by the Encyclopedists intended to give a
coherent idea of the relationship between the sciences (which at the time had considerably
expanded) and at the same time compiled and synthesised the current knowledge.

Presently, epistemologists work hard to establish relations and differences amongst sciences. We
are going to present the present state of sciences in an enunciation mode, leaving aside the
problems of classification.

In the first place we are interested to understand what we call “scientific background”.

The background, of course, cannot be considered as a science. It has never been taken into
account for it is the base upon which the sciences of an epoch are developed. The background is
the system of epochal, cultural assumptions and, although never observed, it is however the
undercurrent upon which the scientific “image of the world” is constructed.

After considering the ‘background’ let us enunciate the sciences that, in our understanding, have
today the greatest importance.

 Firstly, the Mathematical sciences.

 Then, Physics ... without distinctions between Theoretical Physics or Pure Physics and,
Applied Physics with all its diverse branches.
 Further on we place Biology, also without distinction between human, animal and plant
Biology.
 Let us now consider the Control Sciences, i.e. Cybernetics, Ecology, Genetics, etc.
 The Inter-sciences, i.e. Astrophysics, Biological Chemistry, Team Sciences
(Multidisciplinary), Archaeology, Meteorology, etc.
 Then, Human Sciences, i.e. Psychology, Law, Sociology, Anthropology, Ethics and
Aesthetics (these latter as branches of a sort of General Philosophy, nowadays of little
importance and with undefined boundaries).
 Next, Space Sciences, i.e. Astronomy, General Geography, etc. Lastly, Time Sciences,
i.e. General History, Historiology, Prospective, Futurology, etc.

It is interesting to study the relationships amongst the sciences we have presented when they are
inscribed in the “Tree” (the tree of science, with its branches). Such study, despite its importance
will not be developed here). The sciences, arts and, crafts can be represented by the Tree form.
B) Schematically, and from our point of view, the present state of the arts is as follows:

 An aesthetic background that corresponds to the Arts in the same way as a scientific
background corresponds to the sciences.
 Firstly, we consider Music.
 Then, Painting.
 Afterwards, Dance.
 Later, the Control Arts. We understand as such the arts with or related to ideological
objectives (economical, political, and religious). Any art, thus seen, takes for us the name
of ‘Control Arts’. There are on this, many examples. Their main expression is through the
mass media.
 Then we consider the Inter-arts, i.e. Architecture, Team Arts, etc.
 Then, Representation Arts.
 Then, Sculpture.
 We finalise with Poetry.

The enunciation of the Crafts is very large but in order to complete our general perspective, it is
important to add that there is also a technical or craft background; a system of Control Crafts and
numerous tools of Inter-Crafts.

Relation between sciences, arts, crafts and The School

Sciences in general have the function to accumulate, clarify and, develop knowledge. The Arts,
the function to socially interpret and transmit emotional intuitions about reality. Finally, the
Crafts have the function to ordain, purify and perfect techniques, sometimes related to sciences,
sometimes related to arts.

The scientific crafts constitute activities called ‘techniques’. The artistic crafts are usually
considered as crafts. An electrician works with a craft of the scientific type and such worker is
conventionally called a ‘technician’; a goldsmith is considered as a craftsman, probably due to
the acceptance of a traditional classification line. Now then, within the School, the traditional
divisions between sciences, arts and crafts do not exist. In fact, there are only differences
between what is called “Disciplines” and what is called “Crafts”.

The disciplines are different from conventional sciences in that they do not have as objective to
accumulate or to develop knowledge, but rather to produce direct transformations in the operator
that works with them. It may be said that also science transforms the operator and this is so,
indeed. However, the transformations produced by science in the world and in mankind manifest
through technologies and these are indirect transformations. An important distinction on the
transformative action of the disciplines is that they are related to the essential change in man,
whilst sciences and techniques only change the human being periferally. The classification of the
Disciplines of the School is as follow:

 Morphologic Discipline: produces transformation by the action of Forms.

 Transcendental Discipline: transforms through the action of the Mind.
  Yoga Discipline: transforms through the body itself.
 Alchemical Discipline: utilises external elements to produce the essential transformation.

There exist these four and only these four possible Disciplines. One can act through the forms, or
through the mind, or through the body or through external objects.

Besides, the work with the Disciplines progressively incorporates wisdom and science into the
operator. But that science and knowledge develops as a consequence of the Work, not the other
way around. Moreover, in the Disciplinary work the goal is not scientific but the transformation
of the operator. The intention is not in the production of a specific type of transformation that
could be anticipated before the beginning of the Work... such a thing would be improper and
contradictory. On the other hand, the Disciplines do not produce a temporary change in the
operator, as is the case, for instance, with the conventional arts.

Finally, the Disciplines are not fixed techniques for change but rather process guidelines
determined in each case by the previous steps, by the development of the operator. To consider a
Discipline from a technical point of view is to distort the idea of process.

Regarding Crafts, from the point of view of the School, they have as function to create
conditions of permanence, exactness and, neatness in the operator. The character of the School’s
Crafts is educational and technical, and of course, not only technical.

The Crafts can be learnt and their techniques can be developed whilst within the operator a right,
correct attitude and a precise ‘tone’ towards the Work develops.

The Disciplines are not learnt; they are re-created in their practice, the correct treatment of the
problems that are encountered at each step, being of paramount importance. His work modality
and problem solving measure the progress or level of the operator of a Craft. The range of
questions that arise at each step measures the operator of a Discipline.

The teaching of Crafts and Disciplines is personal, but whilst in the former the education of the
operator is oriented technically, in the latter the processes are explained, limiting who explains to
correcting deviations that may occur in the sciences of this work.

To finish comparisons between these two activities, let us underline once more that the Craft
educates, prepares and is condition of the Discipline. On the other hand, the Discipline
transforms, and re-creates itself in the Work of the operator.

The School considers as Crafts not only the conventional ones but also almost all the traditional
arts providing that the Work with them corresponds to the intentions enunciated above.
Therefore, excellent gardeners, engravers, or perfumists do not necessarily have the School
education nor the working ‘tone’, but only the external operational techniques.

To speak of ‘schools’ of crafts is a frequent mistake that arises from considering the schools as
separate entities, without understanding that they only represent branches or orders of the same
School. Such orders appear different only due to the preferences of their Instructors rather than
for their particular Work. In that sense, there can be observed in different epochs and places the
manifestation of symbolic, mentalist, devotional, etc. ‘schools’ that specialise in characteristic
crafts and in only one of the known disciplines.

Now, let us re-group the numerous crafts in four large branches and let us say that:

 Symbology and Iconography direct towards the Morphological Discipline.

 The Representation Crafts (that are used to ‘represent’ and to work upon the mechanisms
of conscience) lead towards the Transcendental Discipline.
 The Ritual Crafts, towards the Yoga Discipline.
 Spagyry and Natural Medicine, towards Alchemy Discipline.

Now then, a single subject or object can be treated in a symbolic sense, or representational, or
ritual or spagyric sense. Therefore, the crafts do not appear defined by the subjects or objects of
work but rather by the function that those objects are intended to accomplish. Equally it can be
observed that some crafts are more linked to activities than to physical objects, as is the case for
instance of the so called martial arts, or dance, where the activities can take the character of any
of the crafts of the four branches. In the case of Dance, this can have a gymnastic sense that
corresponds very well to craft practices known as ‘Natural Medicine’. However, one can also
dance with ritual sense or with representation sense, where the concern of the operator whilst
dancing is to attend to some mental excersises to trigger some unusual mechanisms of
consciousness. Finally, one can dance with a strict symbolic sense making reference to
phenomena the understanding of which is only of a morphological type.

Nonetheless, let us simplify all the previous explanations by saying that we consider as main
crafts Symbology and Iconography, Ludism, Perfumery and Ritual Decoration, Spagyry and
Natural Medicine. Many other crafts are taken into account, but the aforementioned are enough
when working with a qualified instructor, to start building up the ‘tone’ in preparation for the
corresponding discipline.

{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{

Booklet No. 8: Occupations

In this book, circulating in the working groups in the 70s,
we have recovered only this text: Luddite
________________________________________
Luddism
I) Full of recreational craft
within the broad categories of every trade.
• A) Neatness
Each game requires an appropriate environment (ambient or open spaces). Explanation of the
components and development of each game in its entirety for its further implementation, in short, the
rules.
• B) consistent
Before each game or day dedicated to the game, develops a plan of action that must be fulfilled in full.
Plan should not be altered with new games set to suggest that developing. In any case, notes the new
opportunities that arise for developing a future plan. You can work on different games simultaneously,
but should be anticipated in the plan prepared for that day. No one can move from one game to another
without having concluded that it began.
• C) Tone
There tone when working as measure and proportion. Improvisation is out of tune. Investigate, learn
and build new games is possible only within the measure and proportion.
II) domain of the trade.
It dominates the office where any game can be requested and must be according to formula specified
effect.
III) Full of recreational craft from other trades.
Meaning of trades over the Disciplines. Action of various work in the office operator and Leisure as a
trade representative of the internal mechanisms (enneagram).

IN SPANISH

IV) Juegos

Acción de los juegos en los mecanismos internos.

Juegos de conjunto: movilización atencional

Juegos de Alternativa : movilización emotiva.

Juegos Secuenciales: movilización motriz

Example: Set game 178. It is the same as saying: mobilization of image - image - interest.
V) of the trade Spagyric Playful
• A) Size and scale: the golden ratio. The ratio 3 to 5 - 8 and its symmetry. The division into two qualities.
The equivalences. Supplements. The oppositions. Landslides. The primary, secondary and tertiary. The
production of the compound game. The concealment factor and the neutrality of "internal mechanism."
The neutral place. Agreement and disagreement of game genres. The number 1/10.000 like game that
puts in motion an internal minimum. Highlight the main mechanism of the game. Relationship between
rate and time.
• B) Materials: Joint games, Alternative and Sequence.
• C) Instrumental: the body as a motor aspect. Open space.
• D) Methods of preparation: The core of every game and their secondary and tertiary aspects.
• E) Treatment: The complete set. The significant parts of the game. Great games that bring together
complete games. Great games related. The game of games.
• F) Presentation: The game seen or played "from outside" and produced and played the game for
officiating (difference in language and procedures in both cases).
• G) Production practice: termination or "zeroing" or game fragment.
• H) Relations between the work and activities Leisure Transcendental: Playfulness as a special case of
representation. The cases of dance and theater. The internal measures that relate to games and acts of
conscience in Transcendental Meditation.