Siloísmo Practice Expansion of consciousness The whole system of practices ranging from Self-Awareness (through corrective exercises

and overcoming) the expansion of consciousness or attainment of self-consciousness, mental level overcomes ordinary waking again in which we are plunged along our lives. In fact, you could dispense with any self-awareness and correcting and overcoming all difficulties if one achieved the status of "awake" or self-consciousness in everyday life, as all work is geared towards that goal. Unfortunately, it proved that one can not achieve permanency in a direction that is not sufficiently known, nor is it able to control the psychic states, or diversion projects or accidents to which it is subjected. Be that as it may give important guidelines for the progressive achievement of self-consciousness. In this system we designate "ADMI" and use as an aid in remembering their methodical steps, the following method: ADMI Scheme * "Served" means: I attend what I perceive without being distracted or attend what I do without being distracted (care and education in the intellectual center view). * "I divide" means: divide between what I do and what I perceive, p. eg.: I am making activity and simultaneously the noise of the street, but not distract either. * "Management" means: I attend to everything I do, but at the same time feel the sensation of my left hand, p. eg. * "Enter" means, as in the previous step, only instead of my hand I feel the whole body. However, this feeling "whole body" is not a precise sense of "feel the hand" is not localized but diffuse feeling and general throughout the body. Through the four steps is explained goes up in level of consciousness. However, we must add something else. 1 is passed from one job to another only when it thinks he has mastered. Therefore, depending on themselves over time in months or years needed to master the fourth step. 2 ° Those who wish to work on himself the serious and permanent ADMI (only way to achieve results) should be made tomorrow when you wake up in order to carry out the step that is during the day. 3 ° to meditate while lying down quickly in the day and try to discover what factors deviated from Labour.

It is understood that the administrative system rather than a set of practices is a mental style to be refined and "fixing" one's conscience regardless of the kind of activities you take in life There comes a time when self-consciousness is achieved naturally and without effort. There has produced a new level of consciousness with its enormous advantages in daily life, since this level with the previous saved the same ratio than that of semi-sleep waking. If ADMI work could go ahead with a permanent, step by step, should not hesitate a moment and doomed him apart from any other practice of correction or improvement. {{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{{


H. van Doren
1. In the present book are gathered the Harangues(A speech or piece of writing characterized by strong feeling or expression; a tirade.)
, Dialogues and Conferences given by Silo in 1969. The First Harangue is a brief exordium in which almost all the themes that will take shape in the following dissertations appear sketched. The second one studies the situation of ³failure´ as necessary in the acquisition of consciousness by every man who wishes to be authentic. The third one considers the relationships between need and desire and the causes of suffering, explaining the different types of violence and giving the means for eliminating it. The fourth, fifth and sixth are known as ³forbidden harangues´. They deal mainly with men¶s relationships to each other, to the processes of society and religion, and they are also the poetic and prophetic chant about South America. The ³Dialogues of Isla Nagra´ veer the criticism toward the traps that this society sets for men in order to ensnare them in its cogs.

³The Farewell´ revindicates the Dionision spirit, but humanizing it, translating it into moving style of rough simplicity. In relation to the conferences, their titles are self-explanatory, but the rigour used in the handling of the subjects confront us at this time not with the poet, not the moralist nor the social reformer, but with a specialist in the use of logical tools. One finishes reading this book with this sensation that one must begin to study it. The writer van Daren, in the first pages helps to clarify abstruse problems that arise from the explanations that Silo gave to reduced circles of people. This compilation is a sort of ideological ³commitment´. Time will surely take care of unfolding and developing this synthesis.


This work is compilation of Silo's harangues. Each one of them has been characterized with brief statements about the circumstances operating at the time they took place, in order to give the reader the opportunity of apprehending the "context" so important for objective analysis. We cannot say that the "Dialogues of Isla Negra" or the "Farewell" have the character of harangues, nevertheless we have included them here for they contribute to elucidate some points barely touched upon in the other dissertations. As is well known, in oratorical style the best way to come in contact with the message is certainly not through reading, but rather through listening. As the present means of communication is not adequate for such aims, we suggest that the reading be done aloud. In this manner there will be a greater approximation to the feeling (which is also meaning) that is dulled here by cold letters. All the material we present here has been accurately taken from recorded tapes, with the exception of the "Fare-well" which was copied by hand. Fortunately, Dr. Pedro J. Restrepo was present that day. Our thanks to him for having rescued such a significant document. As to the three conferences that we decided to include, from the very beginning they gave us several problems. In the first place they were not intended for the general public, but only for a small audience that knew specialized themes of Silo's doctrine. In the second place, they did not have continuity among themselves and more likely resembled clarifying developments offered as answers to issues stated in those days. In the third place, by being inserted between the harangues they produce the same rupture as would a mathematical exercise included in a compilation of poems.

This and other difficulties made us doubt the convenience of presenting them in the same volume, but wishing to offer the reader all the material launched in 1969, we left these considerations aside and decided to publish everything following only the chronological order in which the dissertations took place. Nevertheless, we felt obliged to present a clarifying scheme about the fundamental themes of Siloism so that the non-specialised reader can interpret the conferences that otherwise might appear to be extremely obscure to him. The following pages were commended to the writer H. van Doren, who wrote them down and put them under the title of "The Fundamental Themes of the School of Liberation".

The Compilers

The Fundamental Themes of the School of Liberation

We are not in any condition to trace the source of the ideological line developed by Silo in the School! Nevertheless, it seems that others had already undertaken their work with a similar orientation. There are some who affirm that the School is only one and always the same. That the School is found at the origins of every great religion. For the founders come from it and adapt the teachings to a popular sense, but respecting the fundamental principles. That the School has always divided itself in numerous specialised orders, some developing more than others according to the needs of its members. That in the end, with the passage of time, many of these orders have deviated towards ritual formalism and occultism without meaning, little by little cutting off their contact with the source. Masonry, Rosicrucianism, Theosophy, etc., would be examples of different orders of the same School (to name some of the most recent ones and leaving aside whether they maintain their original contact or not). The great founders: Rama, Zoroaster, Moses, Buddha, Christ, would be masters to whom the School gave the mission of popularizing the teaching. Of course, all this cannot be verified. But although the origins might be not remote, even if the great religions and the great sects be disconnected and don't have the same root, we must recognize a conglomerate of doctrines and techniques common to all.

It is clear that the different religions and sects have divergent points, unequal degrees of profundity and seriousness, different organizations and aims that on some occasions appear to be opposed. On the other hand, the validity of a spiritual teaching is not necessarily linked to tradition. There are some that have precisely the opposite opinion. For the researchers, the births of religions and the schools remain obscure. Even when its origins are discussed, the School will still have a number of themes translated to the language of the epoch which will allow us to understand its aims. It is not easy to grasp a body of doctrine that is directed to the spiritual realization of individuals. Let us try to put in order the most important points that Silo developed for those who were disposing themselves to enter the School.

Disposition of he who wishes to initiate the Work

He who enters the School has the following points very clear: 1. That he is not free to make any decision. That everything he believes to elaborate and choose is a product of the determination of the environment that surrounds him, and of the need of his own psychophysiological machinery. He must keep the following formula in mind. "Man cannot do anything, but rather everything happens to him." 2. That he should neither seek ends nor declarations of principles, nor anything similar. If there is an end it is to teach methods of liberation that allow the human being to stop acting mechanically. Only a non-mechanical man can make plans and orient himself toward meaningful ends. 3. That one attends the School to learn and not to teach or discuss. The first thing that must be learned is to listen. 4. That he cannot skip any of the steps indicated to him without the danger of ruining everything he has gained and of destroying all future possibilities. 5. That impatience is his worst enemy. 6. That everything he does against the School he does against himself. 7. That he is not needed. If from the beginning he does not assimilate these points then he has undertaken a sterile task.

The mental levels

In the School it is said that there is not only a state of sleep and another of lucidity, and some other states of preconsciousness and of daily reverie (speaking of consciousness considered as normal). It is affirmed that there exist gradual states of consciousness ranging from profound sleep to supraconsciousness following more or less this scale. 1. The subject sleeps profoundly (night sleep). 2. The subject is found in semi-sleep (before waking up or before going to sleep) 3. The subject passes to the state of reverie which is his normal state, erroneously considered as "vigil". 4. The subject by means of auto-observation reaches consciousness-of-self. this admits at least three degrees according to the methods used and the permanence invested. 5. The subject achieves objective consciousness. It is considered that normal man has access only to the first three levels and that only accidentally, and for brief instants, barely touches consciousness-of-self... In no case should this state be considered as self-analysis or introspection.

Reverie and awakening

If this, what the School says, can be verified and if there are people who act in consequence with that previously sketched, human life will surely undergo a radical change. The School attempts to awaken man, but with the first step it takes it finds the resistance of the individual and collective reverie. Man has attained the state of reverie above the animal species... This has been reached as a product of mechanical evolution. Nevertheless, the School doubts whether man can mechanically continue ascending to other states. It bases this doubt on the fact that for man's development the perfecting of his material conditions and the storing of data about nature are sufficient.

There exist difficulties in explaining how it is possible for some men to possess knowledge of superior states if from the beginning it is affirmed that mechanically or by simple evolution no one reaches such development. At this point the question arises as to whether reality is perceived differently according to the level of consciousness. Men living in a permanent state of reverie have an image of reality which corresponds to the said state but which is not at all the "thing itself". These statements which appear simplistic should not lead us away from clues that possess a notable degree of originality.

The Theory of Reverie

Let us take, for example, the theory of reverie. It says: Thanks to the reverie the human species develops even at the expense of individuals. If reveries were to disappear in man, civilization as we know it would be replaced by something unknown or suppressed by contemplation or quiescence. Nevertheless, this is not the occasion to draw these kinds of conclusions when we are concerned with the problem of knowledge. It appears that normally the consciousness jumps from one object to another instant after instant, even when it can follow sequences and elaborate logical thoughts. The lack of permanence with an idea is the result of the instability of the reverie which is constantly moved by new stimuli of the reverie which is constantly moved by new stimuli-external ones or internal ones from the body itself - or by associative chains that respond to mnemonic grooves. Even in the case of intending to do so, the subject cannot stop the flow of the current, since alien elements are constantly filtering into the theme he is in. Reveries are precisely those imaginary infiltrations into the precision of an idea. Unfortunately, ordinary man is so poorly trained in these mental distinctions that he does not even notice how he is constantly dreaming while awake. Of course, on occasions, he notices his own fantasies and those of others and can also distinguish the images of semisleep. But what is interesting is that he does not continuously select between what he thinks and what he reveries. What is most curious about the theory of reverie is that it teaches us that there exists a more or less fixed nucleus and a whole variable constellation that depends on it.

This reverie nucleus expresses itself in night dreams, in daily fantasy and it is what rules man's attitudes in a hidden way. It more or less answers the question: "What do you want to do with your life?" Reveries constantly dominate man, spinning and displacing one another around the nucleus. This is what gives relatives permanence in one activity until it becomes depleted by the surging of a new one that ends up replacing it with the passage of the years. This explains the psychological stages which accompany the physical changes in childhood, adolescence, maturity and old age. The ideas of an individual, his goals in life, his aspirations, his scale of values all respond to that nucleus. The reverie nucleus gives the human being direction toward the future. Besides fulfilling the objective conditions of an animal nature, it is what gives impulse in one direction and allows the realization of works. There are reverie nuclei and life ideas that are of a social nature, that are of an epochal and even of a neighbourhood, group or family nature. But there does not exist an individual without them. As it explains, the reverie nucleus arises with the personality and is modified when the latter changes. Therefore, what is personality and what relation does the reverie have with it?


Personality is the structure of man's behaviour, formed by his human type (biotype or temperament) as he-integrates- into the "world". The human type or temperament determines principally the velocity and tone of the responses to stimuli, but it is the quantity and the quality of the stimuli that produce in the biotype grooves or recordings which conform habits. One is born with the biotype. It is principally determined by the functioning of the glands, though changes can take place in the biotype during life. To the biotype are incorporated recordings that depend on the social environment, the acts realized, isolated shocks, and repetitions at a sensory and psychological level. The personality cannot be unfolded simply as a result of conditioned and unconditioned reflexes. It rather could be synthesized in this formula; physiological conditionings (biotype) + memory conditions (recordings) = personality. The reverie now appears as a response to the stimulus of new recordings. Each new stimulus in order to be recorded imposes upon the circuit and at its point of localization the

requirement of mobilizing an energetic potential so the said stimulus can be "fixed". Furthermore, the afferent charge diffuses itself around the point of localization and excites in contiguous zones associations that allow structured and not isolated, recordings of each sensory datum. The associative chains are aroused by contiguity, similarity and contrast. They are basically acts, but have mental objects as correlates which are generally images or reveries, as they are called in the School. And the existence of the reverie nucleus is possible because it is the response of a general diffused structure to particular stimuli, that are in any case organized among themselves. If the chemistry of the biotype or the genre of stimuli is violently modified, the personality will vary and correlatively, the reverie. But since the chemical functioning has a certain immobility in each organism (thus the existence of biotypes) and the grooves of previous recordings have "depth" through repetitions and habits, it is normal for the personality to regress to its previous point after the distorting experiences. Here is where the School introduces a characteristic turn.

The Work.

The modification of personality and reverie In order to modify the personality and the reverie nucleus the subject must not distort his biotype, nor the genre of his perceptions, but rather he must modify the potential of his own structure. He must then work with the internal energy of his machinery. In principle, auto-observation appears to achieve an unfolding in the perception that is received, since one has "consciousness of the perception" besides passively assimilating it. The energy that would normally return as a response, as a reverie, is picked up in order to feed the work of auto-observation which precisely impedes the flow of the reverie. Anyone who tries even for an instant to auto-observe himself while perceiving, will comprehend that this is correct. Nevertheless, it happens that the permanence in such a state is limited. For this reason, the School feels compelled to explain techniques that will allow permanence in the autoobservation. These techniques obviously have to do with the mastering of energies of a greater potential. In order to initiate oneself in this type of work, it is necessary to comprehend the structure of the human machine in detail. At that level, the characteristics of the "centers", of their parts and sub parts, and of the connections between them are explained. The different velocities of each center and the frequency with which one center starts to work in replacement

for the other are theoretically and practically studied. Such happens, for instance, between the emotion and the intellect or between the matricity and the emotion, etc. In order to start availing of an adequate energy, it seems indispensable to harmonize the centers, correcting errors of connection produced by shocks and bad recordings. In this manner, from general problems of psychology one goes on to a system of experimentation and of vital proxies, of training, and of a style of life.


When the initiates in these works achieve the harmonizing of their centers, they say they possess "essence". The essence is the product of the harmonic relation between centers. The formation of essence is what permits to advance in the domestication of the fundamental energy. They explain that ordinary man does not possess essence, but only personality and reverie. To depersonalize oneself is for the School to realize the essential work. A certain horror is provoked in us by the term "depersonalize oneself", but this is due to the belief that we have freely forged our personality and that it is permanent and defined. The psychological resistance against depersonalizing ourselves is for the School a clear indication of the faith man has in something so fragile and nonexistent in reality as are his reveries. Through the modifications of the reverie nucleus the measure of the internal change can be seen. If the nucleus does not vary with the work, nothing important has changed in the subject.

To know and to comprehend

A man can know all these things but not comprehend them. "Knowledge" is determined by the accumulation and relation of data, but "comprehending" is obtained by the practical application of knowledge.

Therefore, no one who is not in the Work comprehends it. Thus, objections formulated from outside the School have no meaning for they are directed from another level of language and from no comprehension. Equally, he who has been in the Work and has not been able to modify his reverie nucleus can make objections from his personality, but never from his essence. It is understood that we are talking about objections and not about the nonsense with which small town people occupy their leisure. It is now convenient to point out another important aspect of the teaching.

Accident and Destiny

It is affirmed that man is continually subject to accidents. From the very first perceptions that are recorded in him and that reach him with the variation of the circumstances over which he has no control, up to his projects which are continually being modified by the changes of the environment and in his own machinery. In fact, one thinks in one direction, feels in another and acts in yet a different one. This internal contradiction makes man continually betray his purposes and end up lying to others and lying to himself. We know that the contradiction is already in the bad work of the centers, in the replacing of the activity of one by the activity of another, and in the very bad recordings the product of a bad education and of discordant perceptions. It is comprehensible that this basic accidentally cannot give origin to a clear and controllable conduct. If the projects or simply the intentions are ruled by contradictory reveries, they will not be able to have permanence and will suffer deviations proportionate to the arising of new circumstances. Therefore, it is the external circumstances that, by varying the stimuli, continually modify the human intentions. Nevertheless, the reverie nucleus permits a certain stability and a certain direction. But after all, as it has to do with a reverie, it never coincides with the real circumstances... Man goes after his reverie without ever reaching it, just like the thirsty expeditioner goes after a mirage. The internal contradiction and the non-agreement of the reverie with reality promote deviations and accidents in everything that is planned. No man is safe from the accidents no matter how many precautions he takes.

This living from accident to accident generates feelings of frustration that are expressed in aggressiveness. A new deviation and a new frustration and, therefore, a new recording of failure. Aggressiveness increases in individuals in peoples and in civilizations. Men cannot stop their aggressive impulses nor the processes of destruction with only good intentions, for these continually vary. With no freedom at all and subject to the play of accidents, the individual only serves the development of the species, moved by his reveries and displaying the capacity of work of his different centers. Art, Philosophy, Religion, the social, scientific and technical development, in sum: the human civilization goes on reflecting the state of the circumstances at each stage. Progress is verified by the accumulation of work from generation through generation, but basically man continues to be an automaton at the service of the species. It is explained in the School that to form one's own essence is to forge a Destiny. He who is in the Work must comprehend his biography, observing how his life up to that moment is nothing but a conglomerate of repetitions and accidents. The idea that accidents repeat themselves with a certain cyclicity permits one to notice a rhythm. In this way there exists the possibility of foreseeing not the accidents themselves but at least their rhythms. As automatic man could be able to determine them, but it would not serve him at all since he has not forged a Destiny. Of what use could it be to now that one is falling into an abyss if one cannot detain oneself? Each center has its particular speed and rhythm. For this reason the moment of greatest harmony, or of the opposite, can be calculated. Moments of acute disharmony provoke the psychological accident. Sometimes, thought the circumstances be adverse, the dilemma is endured with integrity because the centers are found in harmonic relationship. This technique of determination is called "bio-rhythm". It explains the formula, "Man cannot do, everything happens to him." All that has been explained up to here is developed in the Psychology of the School. Moreover, it establishes an adequate system of practices in order to achieve a true level of comprehension and the possibility of acting with liberty and Destiny.

The Theory of the Fugue

In the first place, the theory of the Fugue.

To the School, every mechanical man is psychologically "fugued" from reality, asleep if you like. The fugue admits degrees which are determined by the large or small disproportion in the work of the centers. To a greater imbalance corresponds a greater frustration and greater aggression. Every vice is the expression of a certain level of fugue. The different pathological mental states are also placed in the scale of the fugue. A very high percentage of physical illnesses are derived from this some state. In general, illness is considered as "fugue in front of the conflict of situation", and a type of psychosomatic medicine, base of any other science of healing, is explained.

The people of the School

Many as themselves: How are the men and women of the School in their daily activities? They are the same in their basic needs and in the way they fulfill them, but in other aspects they are different. Let us imagine a person of the School by the side of a common person. Let us say they are work companions in an office. They are very much alike with respect to the degree of efficiency. Both use the same means of transportation, they can meet at a party or at the house of one of them and have dinner together in a similar way. Maybe both of them are married and have children. Both of them grow old and die. It is clear, there are some differences with respect to the environment, but without much importance. As an example, bad acts of every nature are ascribed to the man of the School, and he is accused of contradictory things. He is artificially placed in conflict with his family and friends. He is fired from his job and he is politically persecuted. As his activities are not clear to the official Church and the constituted Power, he is frequently arrested with all kinds of pretexts, and after degrading him publicly through the organs of information, he is set free, but no possibility of defense is given to him. The man from the School cannot publicly defend himself or the School, for such an attitude is considered propagandistic. Journalism in general cannot allow itself to be "used", to be "instrumented" for "unconfessable" ends, but of course, it rapidly lends itself to all that is calumny and similar crimes which through its intermediation, can be carried out against the School or its members. It is very interesting to observe the automatic attitudes of the philistines towards the men of the School... but this is a subject apart.

He who is in the Work does not take refuge in any religion nor in any political party. He attends his group and carries on a rigorous training. To a good observer that individual has a different "style" from the rest and a nonaggressive behaviour. What is most noticeable is his sense of humour. Some of them go to retreats where they stay for a short period of time. A few go away from the world in order to work in what we could call "monasteries", always being able to abandon them and return to them voluntarily. The retreats and monasteries are not places of spiritual refuge, but of superior work.

School and orders

How is the School? Only one School must be talked about, although organized in different orders. Each order seems to be specialized in one aspect of the teaching. By no means do we give the name of "School" to those groups, sects or religions which explain the Work in a different way. The true School is indigent and there exists no possible justification which would permit it to work in the opposite sense. The true School never has its own economic means. Each monastery is self-supplied, each retreat consumes its goods during the period it lasts (fifteen days or a month), and each order subsists on the contribution of each member and which is destined to be completely invested in the work of the participants. In this way, an order does not have a permanent fund, nor money deposits, nor properties, nor reserves for cases of emergency. Contributions are made along the way and according to the needs of the moment. In an order there are ascending steps until the instructor has finished his period of instruction and the apprentice his stage of apprenticeship. The first one abandons his order and dedicates himself to another kind of work, and the second one begins his period as instructor. We are dealing with an odd organization in which the individual who has reached a considerable level, abandons everything and starts another work from "point zero". But this he does, always leaving a replacement of approximate efficiency.

In order to enter the Work one must be introduced by another member. No hierarchy of the mechanical life is respected in the School. Neither age nor experience is respected. All is reduced to a group of apprentices with their instructor, that goes on ascending. When someone wants to withdraw, the procedure used is the most simple... he stops going to his group. If some day he opts for re-entering the Work, he must once again begin from the starting step, and this as many times as he wishes. In the orders, no one is ever asked about his background, nor about the functions he performs in ordinary life. In relation to the teaching, it is made adequate for the historical moment, addressing itself to reduced or extensive circles of persons. On some occasions the opening of the School to the people is provoked, and sometimes its doors are closed.

The style of the language

Although in habitual life they use an adequate language for the circumstances, the members of the School set their limits. In the first place, when preventing the topics from "trapping" or impassioning them. They talk, they participate, but as if not believing in what is being said, knowing that everything is mechanical and independent of the will of the human being. In the second place, they now that certain themes or the way of leading a conversation approach the School or move away from it. Therefore, there are some topics they are completely refractory to; on the other hand, there are others that give a gratifying feeling when the closeness of fundamental matters is recognized in them. He who wishes to participate of the School can discover it through its members without these having looked for him thanks to that kind of style in the language. This was approximately what Silo developed to those who decided to start working under his guidance when he began to impart the teaching of the School. The system of techniques and the image of the world and of man that he delineated, are the patrimony of the groups that continue his work. What was said outside the School, is entirely explained in the pages that follow.

Harangue of the sea

In the month of January, 1969 Silo was arrested in the proximities of Aconcagua. Later he was forced to abandon his place of meditation. He then left for the Pacific Coast, and there he responded to a few people who were anxious to ask him some questions. This brief harangue was given by the seaside, in the locality of Quintero, Chile. "Learn well what I will tell you: there are neither good men nor bad men. Where there is no freedom there is neither good nor bad, everything happens in spite of man. Understand that you are not free, not in the moment of your birth, nor when you love, nor at the moment of your death. "You have told me you knew of someone who chose his own death and I tell you that his sickness chose it for him. "Here you have one as strong as a rock whose power and work you admire, and this other one ridden with vices, sickness and poverty who has come all the way here. This one is my brother in whom I recognize need before desire! "Fulfill your needs but kill desire. "If the great religions of today teach in a different manner, stay away from them, for they are here not to help you, but rather to enchain your consciousness. "And thus, you who are a priest of a church and who have come to me to ask, I answer you: if you do not recognize your failure as a man of faith, and if your church does not distribute all of its possessions amongst these poor, you are a hypocrite who exploits the people in the name of God! "I do not tell the people to abandon your church, I tell you to do it, so that your example which reveals failure and a scandal, be a testimony of the Truth. "Fulfill your needs and struggle for the needs of your brother, but kill desire. "Look in your conscience and you shall discover that desire is the origin of the violence, of the vices, and of the misery in the world. When you have done this, search for me. "And this other one who has come with hypocrisy to ask, that the State be left to the men of State and the religion to the mystics. Thus it is, that with me, he mistook his way."

January 21, 1969

The spirit and the oppression

In Valparaiso there was a meeting with "proper-thinking" people who had of themselves the image of success and who necessarily had to clash with Silo's proclamation that reads thus: "My teaching is not for the triumphant, but for those who carry failure in their hearts." Someone then asked (in an amiable tone), if he would explain the meaning of the proclamation. Silo replied that he would speak about the spirit and the oppression. "There existed a very powerful man who had a great number of sheep. In order to impede their escape he built a fence. Nevertheless there were some sheep who tore down the prison and were able to run away. To prevent this, the powerful man brought dogs that guarded them night and day. "In spite of everything, some were able to escape while others were killed by the watchdogs that ruined their flesh and skins with ferocious bites. Enthused by this, the dogs entered the sheepfold and continued the massacre. "The powerful man realized that the fence was too fragile to contain them and the watchdogs were dangerous. "He then sent for a magician. This one put all the sheep to sleep and made them dream that they were free. Upon awakening, they were free. Upon awakening, they continued believing that they worked voluntarily and they no longer abandoned their master. "Thus, sheep is the spirit of the human being. The powerful man, he who wants to utilize it. The fence, the watchdogs and the magician are the assistants of the oppressor. "To fence in the spirit is to separate it from the world by means of ignorance. To surround it with guards is to maintain it in docility through violence and force, instilling it with fear. Finally, to put it to sleep is to degrade the spirit with persuasion and beautiful falsehoods. "Throughout time these three forms of assassination of the spirit have been used. "Ignorance and fear have not been sufficiently powerful so as to contain the impulses of freedom. (On the other hand, an ignorant and fearful man is not as useful to the oppressor as the man who has been instructed, and it is no longer necessary to exert violence upon him for he is in accord with the infamy). "When a man needs neither fences nor guards and conforms with the falsity of his life it is because his spirit has died.

"There are those who sell their inner freedom so as to achieve material security or material well-being. They are the ones who call themselves free because they do not desire another life, and they take offense when someone speaks of the need to awaken. "When men sleep in this way, they collaborate with the oppression and work for the wellbeing of the oppressor. They are considered "useful" to the causes of the State which, in turn, docilely serves an empire. "A man who has degraded himself to such a point is a triumphant. He is put forth as an example of work and as an example of self-improvement. He receives his salary at the expense of the suffering of others whom he considers incapable. "The triumphant can become such only be collaborating with the commandments of the master, be it called State, Morality, or Religion. "The false triumphant sleeps, but his dreams are often full of dread for sooner or later some sheep awaken and begin to awaken others... Little by little, within the sheepfold, it is noticed that they no longer believe in false freedom. "The triumphant have no need of this teaching for they have already satiated their ambition. What for so much outcry, when it is to the failures to whom I direct my word? "I only believe in those who recognize themselves outside the fence, and who do not enjoy the benefits of the triumphant. "Ah, triumphant! You cannot reproach me for not speaking for you, because you need me not. And if I speak for the one who needs me, why do you meddle with me? "Failures are the poor and the sick and those without strength and those without future. They are the ones who have been defrauded in their ideals, maimed in their loves, chastised in their faith, betrayed in their kindness. "When you recognize your failure I shall give you comfort, for only then will the spirit be yours and you will discover the need for internal liberation, the need for renouncement, the need to kill desire."

January 22,1969

Dialogues of Isla Negra

A group of followers gathered in the neighbourhood of Isla Negra on the Pacific Coast. It was twilight.

Silo was peacefully eating nuts. For a long time he was interested in a rock formation upon which there rose foundations, eaten away by the salinity of the place, or perhaps by the passage of time. Suddenly he turned around, and offering a nut to the eldest of his companions he mockingly asked: "What is more important, the body or the spirit?" The man (known as a person of critical sense) took the nut without answering, and after opening it he realized that it was empty. Then with feigned bad humor he asked in turn: "Which need should first be fulfilled, the one of the body or the one of the spirit?" To this Silo said: "Where does your life lead to if not death, and when you die what is of interest out of that which you have done? I tell you what is important is the spirit. "Whoever places Society or Money above it is either mistaken or lies. "Under the pretext of getting bread for the people, the philistines give them hunger and, moreover, delay the spirit. "You must proceed in a different way than the philistine. While you give faith to the people, fight with them so they do not lack bread, so there will be neither rich nor poor but only brothers. "Whoever preaches these things, delaying the spirit for later on, wants to oppress you. "The spirit is not for tomorrow, but for today. Hunger cannot be satisfied the day after tomorrow, but today." Then the other glanced at Silo with dissatisfaction. Soon after, he displayed a nut he had kept and began to eat it without concern. *** In different ways, many had asked about the historical moment and about the significance of material progress. For them Silo said: "Not much time will pass before the imperial beast falls. This generation will see it and you will see it. But when that happens you will understand that it had no real importance. When the empire falls, you will be able to say: That which oppressed the nations and drowned the spirit has fallen, but that was not enough for man to be free!" Further on he added:

"Let this be clear, if material progress demands the slavery of man or the subjugation of one people by another or the persecution of the spirit, this material progress is a monster that you must not feed in order not to be an accomplice to the murder of your brother. "You must achieve that the material process not be an instrument of oppression but rather that it be at the service of the people. That it be only a means. "Do not ever be mistaken! Total liberation by means of material progress does not exist." **** That afternoon, Silo developed many subjects of great interest for his companions. Everyone had perceived that a woman in the group was restless because of certain themes touched upon. But silo knew the roots of her brooding and said for her (although addressing a younger girl): "If your father or your brother or your husband, makes you kneel before the alter of false religion and serve the exploiters of the people, they are unworthy of being fathers, brothers or husbands... They are selling your head for fear or for business. And if you accept the sale, you are two times worse then them. "Liberate yourself from fear! "Do not fear being persecuted for saying the truth. "Do not fear God, do not fear religion, do not fear the State, do not fear the powerful, the wise. Do not fear poverty, do not fear death. "Fear only he who destroys the spirit." *** Someone maintained that man could not build his own life because the economic system imposed such conditions, that it was impossible to liberate oneself. Silo replied: You present complaints against a system that oppresses you. You should formulate such complaints impartially. Let us suppose you have already started from the basic social injustice of having been placed in the high position your family gave you. Those who are born into another medium or who are geographically or racially displaced do not have any possibility. "Curiously, your relatives and your friends belong as the fashionable little men say to the same "socio-economic stratum". And what is even more curious, your wife has the same origin too. Pretty freedom, that of friendship and love!

"Until now, you can see that I back you up. It seems that everything is put together by the system. But do not be unjust, it exists because you feed it. "You are neither a miner nor a woodcutter of the South. That type of life is unknown to you for you only work with abstract values. "You never see death at your side, and if the press informs you of it, you measure its force calculating the loss of lives in North American dollars. "Be just with the system and give me good reasons to abominate it. Why do you say it oppreses you?" - Because it dehumanizes me - answered the youth. - How does it do that? - asked Silo. - By forcing me to participate in exploitaion and fraud. - In what way does the system force you to commit such misdeeds? - asked Silo again. - I shall explain the mechanics of the subject, leaving aside all the affective and moral questions that surround it, I am authorized for such a description because it is of my own case. "When the time comes to obtain a stable job, the instant a possibility arises I grab it with all my being. Then, once installed, I try to progress in that line for I understand that by materially prospering I have more spiritual freedom. "At that point the idea becomes convincing to me that once the basic material anguish disappears, man is in a condition to develop himself." - According to that there would be no development if there are basic privations, and yes for the contrary. Is this an absolute truth? - inquired Silo. - Certainly. Then it happens that after some time in the company, they suggest to me that I will have a better horizon by getting married and establishing a stable home. "Statically it is known that efficiency increases in the married employee at the same time that desertion diminishes. "I accept the counsel of my bosses, and thanks to that fact I am promoted. Obviously, my needs increase because now I have a family commitments. "As time goes by, I realize that I should participate more actively in the life of the company. Not anymore only during working hours, but in every activity it promotes: relationships, housing, clothes, dinners, transportation, recreation, language, in sum: style, I have to adapt myself to a style of action and thinking in order to coincide with the rhythm of the whole machinery.

"In order to progress and as my possibilities are still limited, I have to acquire "status" buying certain goods that exhibit my level. "Here again new problems arise. If I do not acquire "status" I cannot climb, and if I do acquire it, this is thanks to enchaining myself even more by buying goods that put me in debt. "In order to smother this anguish that could reflect itself in less production on my behalf, my bosses come to me and give me benevolent loans backed by their signatures of acceptable men. "I now have to pay my debts even if it takes me a whole lifetime." - And what are you complaining about? - Silo whispered naively. - My wife also will have to bind herself to the life of the company and its social demands. Surely my son will not escape from this either. Do you think it would be well looked upon if he related with suspicious people? - I do not think so - answered Silo. - Consequently, by participating in this example of the system, I impose the same scale upon those who surround me. "Let us suppose that it is now in my hands to hire new employees. Whom do I hire? Logically those who have the most possibilities for contributing to the development of the company. Such people cannot be very different from myself, it will be my ambition that they follow my steps. In this way, they will be in good relations with me, and I with my bosses. "If I ever get to be a general manager, my needs will be increased for two reasons. "The first is of a material nature, in order to conserve and augment my position. "The second is of a psychological nature, for in order to reach this pinnacle I have carried my conditioning to its maximum limit and the reflexes created prevent me from doing or thinking anything outside the line of this "total brainwash". - What is the problem then? - Silo asked formally. - That from this position I can clearly see where I am headed, and I would like to go in a different direction. - In what direction? - In another one that would permit me to liberate myself from the system. - What is it to liberate yourself from the system? - Having what is necessay in order to live without being enchained. - But what are your needs?

- Those that obligate me to have a decent life; a healthy diet, a roof and clothing. Not only for myself but also for my wife and son. - Fine, but you already have that. - Yes, but I am still enchained to the system. - Decide between decency and liberty. - I see through others that those who cannot lead a decent life cannot live freely, for their needs are so urgent that they are enchained to getting their daily bread. - According to that, you can never be free. - That is what I think. - Then, why do you look for culprits? - Because if the system in which I live changes, I stop being enchained. - Are you hinting that in that case you could live with decency and freedom? - Exactly. - Then change the system. - I cannot for I no longer have liberty to fight. - Then, you cannot do anything in any sense. - That is what I am asking you, what can I do? - Meditate upon life. - Would you say the same thing to the miner or the woodcutter of the South? - They would ask other things, therefore they would obtain different answers. - What would they ask? - They would be preoccupied by the real material needs. But you confuse desire with need. - Fortunately, I confuse. That is a reparable error of judgment. - Not so, for you confuse intentionally. The youth remained thoughtful, then he courteously bid Silo farewell and departed surely forever.

The dialogues continued and later, amid laughter and jokes, the gathering broke up when it was late into the night.

January 23, 1969

The farewell

While Silo was in his stone hermitage, several persons, informed of his forthcoming departure came to him. They were mostly railroad workers who admired that solitary man. Strong man, accustomed to the rigours of the climate and to loneliness, sympathized not so much with the knowledge of the doctrine, but rather with the example of asceticism that Silo gave them. This simple conversation shows the sense of humour and the human warmth that Silo always showed toward people without duplicity. Its publication seems to us as important as that of any other harangue, in spite of the apparent "lowering of level" that is shown. "I see that you have come loaded, as for a party. That is fine. "We will have dinner together and nobody will be so incomprehensive as to reproach me if I do not drink the wine you have brought, I have seen Old Bergara's roguish eyes twinkle when I refused his glass on other occasions. (But there was not enough room, for all of them inside the hermitage). "The sun sets, the cold is increasing, and meanwhile Edurdo roasts the guanaco, the stronger ones remain outside to help him. We, the lazy ones, protect ourselves behind the stone wall. First the most affected by the cold, in other words myself." (In this manner, amidst jokes, time went by. Then the roast and the wine were passed around and also, a guitar was played. The tales of the Dude accompanied the drink of "mate". Then there was a long silence and Silo spoke). "Four months have gone by since I arrived. All this and also today's party makes me remember a story that took place in Europe, far away across the ocean. "The man who wrote about the subject had a big heart, but his ideas had nothing to do with his sentiments. His ideas went very far and provoked many misfortunes. That man, whom his friends called "Fritz", discovered one day that God had died. "He who loved life and who composed a chant to joy, could not stand this idea that left the world so lonely and without any meaning.

Time went by and a great struggle was produced between the violent ideas and the beautiful sentiments in Fritz. This struggle within himself led him to a lamentable death.. "That was the man. But the story he wrote was of a person who withdraw to the mountain to meditate, and he returned so laden with wisdom that when he wanted to talk to the people, nobody could understand him. "That man of the story was called "Don Zarate". After he addressed the people they shouted back at him; "You talk too difficult, Zarate. We do not understand you." "The town where all this took place is called "La Vaca Pintoja". (The Pied Cow"). "On seeing you being so attentive to the story I think that maybe Fritz made a mistake and he should have come here to this town of our called "Punta de Vacas". "We understand each other and know that if God died in Europe and in Fritz's mind, he is being born again in South America and in the hearts of the simple men. "I am going now, but in four more days I will talk in Punta de Vacas. After that I will depart forever. "Tell the schoolmistresses and the Directress that I shall remember them. "Surely, in the near future, the children of this town will be educated in new values and with a renewed faith. "Victor and Carlos will grow up in a new world in which everything of today will be changed with a change like there has never been before in the world. "The eldest ones" Aballay and Gallardo, will still be able to see the snout of change which is coming in our world, but before, there will be a moment of general violence which will be necessary to combat by sowing ideas of peace. "No one should be afraid when this moment of confusion arrives, for after it the time will come when humanity will reach peace, and Old Bergara will be able to drink his wine without dread...."The sun has already gone behind the hill and to reach the town it is necessary to cross the Tupungato River which carries nearly frozen water. "Beyond the rivers and the stones that are hidden by the night is the town. "After this night there is the sun which rises from Uspallata. "Those who want that better world not only have to think well, but feel well and act well so it does not happen to them as to Fritz, who felt one thing though the contrary. "All those who want to be upright men and women must not life, not steal, not kill, be faithful and carry peace within themselves and to others in order to help them.

"One must be against wars and fights, and one must never take revenge. The only thing gained with vengeance is to complicate things. "I see that that one person is glancing at me sideways. ... Even if it does not seem so to you, you should not punish others, not even to defend yourself. Think that in the final reckoning, life is short, and it is worthwhile to die with tranquil conscience, since it might happen that the spirit is immortal in the other world, and one is better off if one has acted well in this life. "If you believe in the other world, do not be afraid of Hell, because it does not exist. One should comply with what I say, not for fear, but in order to be better."

April 25, 1969

The healing of suffering

This harangue was pronounced in the environs of Mount Aconcagua and in a place known as "Punta de Vacas." At an altitude of three thousand meters, with the temperature less than ten degrees below zero centigrade, and with the roads covered with snow and ice, more than five hundred disciples and followers gathered. There, at one hundred sixty kilometers from Santiago, Chile and Mendoza, Argentina. Silo had his stone dwelling which was separated from the curious by two great rivers. At noon he descended towards the gathering and, placing himself in front of powerful loudspeakers and amidst the orange banners waving in the wind, he said: "If you have come to listen to a man who by the enthusiasm of many has been elevated to the condition of son of God, you are mistaken. "If you have come to listen to a man of whom it is supposed transmits wisdom you are mistaken, for wisdom is not transmitted through books or harangues. Wisdom is in the depth of your consciousness as God is in the depth of your heart. "If you have come to listen to one of whom it is supposed transmits the miracle, you are mistaken, for what you call miracle is written in the laws of Nature, as is written the birth and the death of a flower, of a bird, of a child. "If you have come, pushed by the slanderers and the hypocrites, to listen to this man so that what you hear may later serve you as an argument against him, you are mistaken, for this man is not here to ask anything of you, nor to use you, for he does not need you.

"You must know to whom you listen. "You listen to a poor man who does not know the laws that rule the Universe, who does not know the laws of History, who is ignorant of the relations that rule men. "This poor ignorant man addresses himself to your consciousness, as do those who meditate in the heights of snowy summits, thousands of meters above the cities and men... "There in the cities, where each day is an anxiety maimed by death, where love is followed by hate, where forgiveness is followed by revenge; there in the cities of the rich and poor men, there in the immense fields of men, a mantle of suffering and sorrow has settled. "You suffer when pain bites your body. You suffer when hunger takes possession of your body. But you not only suffer for the immediate pain of your body, for the hunger of your body. You suffer also for the consequences of the illnesses that fall upon your body. "You must distinguish two types of suffering: that suffering is produced in you through illness (and that suffering can recede thanks to the advance of science. As with sickness, hunger can also recede, but thanks to the empire of justice.) "There is another type of suffering that does not depend upon the illness of your body but rather derives from it. "If you are crippled, if you cannot see, or if you do not hear, you suffer. But even though this suffering derives from your body, such suffering pertains to your mind. "There is another type of suffering which cannot recede with the advance of science. This kind of suffering that is strictly of your mind recedes in front of faith, in front of the joy of living, in front of love. "You must know that this suffering is always based in the violence that there is in your own consciousness. "You suffer because you fear losing what you have, or because of what you have already lost, or because of what you are desperately trying to reach. You suffer because you do not have or because you fear in general... "There you have the great enemies of man: fear of sickness, fear of poverty, fear of death, fear of loneliness. All these are sufferings that belong to your mind. All of them deal with the internal violence, the violence that there is in your mind. "Notice that that violence always derives from desire. The more violent man is, the grosser are his desires. "I would like to propose a story to you that took place a long time ago;

"There was once a traveller who had to make a long journey. For that purpose, he tied his animal to the cart, and undertook the long trip toward a distant destiny and with a fixed limit of time. "He called the animal Necessity, the cart Desire, he named one wheel Pleasure and the other one Pain. "In this manner, the traveller carried his cart right and left but always toward his destiny. The faster the cart moved, the faster the wheels of pleasure and pain moved, connected as they were by the same axle, and transporting as they were the cart of desire. "As the journey was very long, our traveler was becoming bored. He then decided to decorate the cart, adorning it with great beauty. And thus he went doing so. "But the more he beautified the cart of desire, the heavier it became for necessity, in such a way, that on the curves and steep slopes, the poor animal called by him Necessity grew weak, not being able to drag the cart of desire. On the sandy roads the wheels of pleasure and suffering became encrusted in the ground. "One day our traveller became desperate, for the road was very long and he was very far from his destiny. He then decided to meditate that night and upon doing so, he listened to the neighing of his old friend. Comprehending the message, the following morning he tore off the ornaments from the cart, alleviating it of all its weight, and very early that morning he started joyfully trotting, advancing toward his destiny. "Nevertheless, he had lost time which was already irrecuperable. "The following night he meditated once again and comprehended thanks to a new warning from his friend that he now had to undertake a task that was twice as difficult, because it now meant his dispossessing. "At daybreak he sacrificed the cart of desire. "It is certain that upon doing so he lost the wheel of pleasure, but with it he also lost the wheel of suffering. "He mounted the animal of necessity on its back, and started galloping through the green fields until he reached his destiny. "Notice how desire can trap you. "But there are desires of different weight. There are grosser desires and there are more elevated desires. "Elevate desire! Surpass desire! Purify desire! But in doing so, surely you will have to sacrifice the wheel of pleasure, but also the wheel of suffering. "Violence in man, moved by desires, not only remains as sickness in his consciousness, but it acts in the world of other men and is exercised with the best of the people.

"Do not think that I speak of violence referring only to the armed act of war, where some men destroy other men. That is a form of physical violence. "But there is an economic violence. Economic violence is that which makes you exploit another one. Economic violence occurs when you steal from another, when you are no longer the brother of another, but rather a bird of prey for your brother. "There is also a racial violence. "Do you believe you are not exercising violence when you persecute one who is of a different race than your own? Do you believe you are not exercising violence when you defame him because he is of a different race than your own? "There is a religious violence. "Do you believe you are not exercising violence when you do not give work or when you close the doors or when you fire someone for not being of your own religion? Do you believe it is not religious violence when by means of defamation you fence in he who does not commune with your principles? Fence him in within his family? Fence him in among his beloved ones because he does not commune with your religion? "There are other forms of violence that are the forms imposed by the philistine morality. "You want to impose a way of life upon others. You must impose a vocation upon another... But who has told you that you are an example that must be followed? Who has told you that you can impose a way of life because it pleases you? Where is the mould and where is the model for you to impose it?... Here then is another form of violence. "You can only end with the violence in yourself and in others and in the world that surrounds you by internal faith and internal meditation. "There are no false doors in order to end the violence. "This world is on the verge of exploding and there is no way to end the violence! "Do not search for false doors! "There are no politics that can solve this mad urge for violence. "There is no party nor movement in the planet that can end the violence. "Do not follow a religion that promises you hell and that cannot end the violence in your mind! "There are no false exits for the violence in this world. "...They tell me that the young people from different latitudes are searching for false doors in order to escape from violence and internal suffering. They search for drugs as a solution.

"Do not search for false doors in order to end the violence. "My brother, fulfill simple commandments, as are simple these stones, and this snow and this sun that blesses us. "Be faithful not only to your woman. Be faithful to your ideas and to your principles even if it costs you your life. "Do not kill, but you already know that one kills with all those forms of violence that we have mentioned. "Do not steal, but know that stealing goes further than the simple fact of plundering others. "Carry peace within you and carry it to others. "My brother, back in history there is a man nailed to the cross, showing the face of suffering. "My brother, look at that crown of suffering, but remember that it is necessary to continue forward in history, and that it is necessary to learn to laugh and that it is necessary to learn to love. "To you, my brother, I throw this crown, this crown of joy, this crown of love for you to elevate your heart and elevate your spirit, and so that you do not forget to elevate your body!"

May 4, 1969

The forbidden harangue

A new harangue of Silo was scheduled in Jujuy. On that occasion the chosen place was Yala. In spite of a permit given long before, it was recalled at the last moment, justifying such procedure by the "state of siege" pervading in those moments. The radio and press of Jujuy had broadcasted their communiques exhorting the people not to attend the harangue. In that afternoon of July 20, the pilgrimage towards the place, sixteen kilometers away from the main city, began. The buses were detoured and the people were persuaded in the main plaza not to board such transportation.

From the Hamahuaca Pass (Tilcara, Maimara, and Tumbaya) trucks came down carrying natives and Juella Indians (known as Semilantes) dressed in their typical clothing and carrying their boxes, erques, fambours and anatas. The miners came down from Volcan. Woodcutters and peasants, tobacco workers and city dwellers were approaching by whatever means they could. An impressive and heterogeneous multitude was (silently, stubbornly) approaching on foot, on horse-back, in sulkie or automobile. At sixteen hundred hours more than two thousand people surrounded the chosen place; the "big stone" of the road of Yala. Silo arrived at the place from a pass and tried to exhort the people to break up the gathering. In that moment the police approached to silence him. Tension increased.... Silo then communicated his decision to depart and went to a vehicle located nearby, from where he greeted the people who followed him. Slowly it moved away between two columns of silent peasants who stretched their hands towards Silo. In that precise moment the human being's conquest of the moon was taking place. In heaven, technology triumphed while on earth the spirit was being drowned. In a place on earth unknown to world attention, in an obscure spot of South America, a man dressed in white overalls was being silenced. At twilight Silo sent forth a recorded message which was retaped and delivered to several pilgrims from Peru, Bolivia, and the north of Chile. "The persecution and the violence prevent our word from reaching the apple who wait for it. "The governments and their men change, but the persecution and the violence continue. "This clerical oligarchy heads the persecution. Not only has it resorted to calumny, as it habitually does, not only has it tried to force the civil power in order to achieve our imprisonment, as it has done so on other occasions, not only has it pressured the pigeon-heart describes who are afraid of publishing our denouncements (demonstrating with this that they recognize the corrupt and earthly power of the priests). Today it has gone even further. It has succeeded in curtailing the faculty of communication of man with his brother, manoeuvering with I don't know what legal trick. If that trick is valid, let them then close their temples and silence their public sermons, so in that manner we will all be in a condition to meditate in silence. "These heathen priests head the persecution and the violence. They do so because every public denouncement against them must be muted.

"The word that they drown today will be heard in the future, but their words will be drowned forever. "This clerical oligarchy, heathen and anti-Christian, has understood that their kingdom is of this world. It has understood that it cannot distribute its goods among the poor. "Consequently, having falsified its destiny nothing of it will remain standing except the remembrance of an opprobrious caste that in order to subsist, tried to divide itself in two lines equally ill-disposed; the one of the conservative hierarchy and the one of the climbing politicians. "I say from today on, that man having left this Earth toward other worlds, toward the cosmos, will only find equilibrium in the Inner Religion. "From now on, every religion that attaches man to cults and rituals, lies. "In other epochs the spirit needed supports but now it is making ready to walk alone without custody of priests, without fences of temples. "Only the Inner Religion will serve men in their future evolution. "God has died in the temples, has died in the images, has died in his representatives... but he has been reborn in the simple heart of the South American man. "In this South America, this long continent, by the fusion of peoples and races, a content and a meaning is being born in order to be given back to the world. "South America, frozen and smouldering, deserted and full, encrusted and submerged, the time of your mission has sounded. "Awake and arise! "... There in the other continents, paganism makes the populated cities becomes deserted, and the desert grows, covering itself with debris and machines. "Also the machine will be a blessing when men count on the spirit of South America. "Today it is a matter of liberating the spirit of South America. But that violent liberation which you preach is a new division in the consciousness of the South American man. "You want to shake off the Empire by means of force, and it is in its interest that you use violence, for in this way it divides you. "Do not kick against the spear, for it becomes sharper while you hurt yourself. "If you and your brothers become united in the same faith, where will the warrior stick his spear?

"When the same idea blows like a hurricane throughout all of South America, there will be no empire in the world able to keep her enslaved..; "I know you still do not comprehend me. You wonder: "How is it possible that an inner religion will bother men? How is it possible that the oppression and the violence be defeated by means of Peace? "When all the attempts are worn out, when your old fight is lost, you will search for peace, and then violence will be inside the Empire and it will fall. "But comprehend well; it all depends on your inner liberation, your inner peace. The rest will be produced as a consequence of this."

July 20, 1969


Autobiography, bio-rhythm and tracing of the reverie nucleus

I have observed diverse procedures in autobiographical elaboration. Many of them have seemed to me excessively complicated, so I will answer briefly about an almost scholastic resource that can be utilized in order to simplify things. Nevertheless, before that, it is useful to refresh some ideas. The task of undertaking one's own biography requires knowledge. One must not think that one can construct one's own biography by the simple fact of having lived. We know, of course, that although our memory could unfold itself to the point of showing the last details of the past life, this would not allow us to comprehend it. Besides, remembering does not have the taste of living the experiences, and on the other hand, each experience takes place in such a situation, so that the subsequent interpretation which we later make out of it, already has other references, and what was really been lived escapes us. To relive what has happened in oneself with total fidelity, without letting any element escape, would take at least the same amount of time that has been invested from birth to the moment in which one decides to undertake the biographical construction. Therefore, when making the biography, one only attempts to remember milestones which permit a structural comprehension of what has happened until today.

Which are the milestones? Those that give a clear vision of one's own mechanicity. Such are: the accidents, the vices (in an ample sense), the repetitions and the deviations from projects. It is almost superfluous to advert that interpretations about the causes which have provoked the appearance of these phenomena should not be made. It is simply a question of taking into account the biographical data. It seems proper to extend the biography year by year and place the appearance of one or more milestones in the boxes that we know. If one begins with the first box which is the one of the birth year and in that year (aside from noting the first accident which is that of being born) one of the mentioned milestones appears, it is advisable to note it synthetically, trying to make only one word express the event. It is of no interest that such a word have any clear meaning for others; it is sufficient that it represents to the subject the milestone in question. In this way, one continues with the following boxes until reaching the present year. Therefore, the procedure is very simple. The difficulties seem to be rooted in the milestone of repetitions, for these appear when comparing situations and also in the milestone of the deviations from projects, since those projects generally arise in one box and their obvious deviation appears later on. In order to solve these problems, a more or less extensive (it is very difficult to fix limits here) development of the biography should be made, aside from the synthesis of the boxes. This parallel exposition will be of great use, for in it one will be noting down the projects and the failures they suffered, until these became unattainable actions. Aside from this, the parallel exposition will allow for the refreshing of the date one is searching for with respect to accidents and vices. I have in the first place mentioned the synthesis (the one of the boxes) and in the second place the biographical exposition. In reality, one should proceed inversely. Having now at hand all the milestones that were located, one arrives at the present moment. This year is one large box in which it is convenient to place in succession all the previous data which appeared separately. In this way, the subject has the curious feeling that in this moment his situation is the result of mechanical accumulations of the previously discriminated milestones. Now one counts on enough material to begin the biographical interpretation which will give an adequate comprehension of the fantasies one has had about one's own life. I do not believe that much can be added to the task of biographical interpretation, so well-known by all. I would now like to emphasize some points about the theme of bio-rhythm.

In order to establish the rhythms of the different centers, on adequate graphing of their process is important. The major difficulty of the graphing rests upon the fact that it does not allow qualifications and only reflects quantities. As, in its turn, the "quantity" of work of one center is of subjective appreciation, the results obtained are very disputable. Be that as it may, we need to have a general image of the bio-rhythm and for that we will take into account the following. First. With respect to the intellectual center, the aim is to plot its functioning, its maximum level being that of auto-observation, the minimum that of fugue, and the intermediate point, the state of ordinary mentation. The minimum and maximum intensities for this center, as well as for the others, are given by ideal cases which are impossible to attain. Second. As to the emotive center, we plot joy with high numbers and depression with minimum ones. Intermediate points are considered as those in which no special emotive states are recognized (a sort of emotive neutrality.) Third. With respect to the metrocity, the maximum point will be corporal overactivity, the minimum will be prostration, and the intermediate one, the usual daily movement. Fourth. Finally we plot the vegetative work, considering good health and physical strength its maximum point, sickness and general weakness as the minimum, and the intermediate, the usual state. To each day correspond four dots (one for each center). Everything that is accident or shock can be plotted with a circle at the side of or around the plotted dot. It is advisable to plot each day without having in sight the data from the previous days, in order not to be influenced by them. After a month of observation, the graph of the work of the four centers can be put together by linking the dots of each one with lines, thus resulting in four functions that on occasions may inter-cross. Thus, in each of the four curves will appear: peaks, rises and declines, and the general tendency of each one of them can be observed. It can be proven that the tendency starts to rise and then it falls, showing that from time-to-time one cycle ends and another begins. These cycles are precisely the ones that reveal the rhythms of each center. It will be observed that the different functions have their own rhythms, the intellectual ones being the slowest, and the vegetative ones the most frequent. In this way, while some functions rise, others decline. When longer periods of time are studied (three months, for example), there appear moments in which all the curves are synchronized, coinciding in rising (which we call moments of fastus), and other moments when all of them go down (moments of nefastus).

The rhythms of each center seem to be preserved through time. Nevertheless, these vary by action of shocks and by action of the Work. The former impose a more marked rhythm, and the latter is reflected in the stretching or flattening of the curves. No matter how far advanced in the Work a person might be, there always appear predispositions to cyclicity according to precise rhythms and this is observed above all in the moments of fastus and nefastus. By obtaining the mathematical formula of the rhythms of each center, situations can be foreseen if shocks or accidents of deviation do not interfere. Nevertheless, if someone makes the effort of plotting his rhythms for long periods, he will observe that even the accidents appear rhythmically. Another thing to take into account is that the rise or fall in the work of one center, aside from the normal rhythm, influences the other centers, altering the general process. This, which I say, can be clearly observed during illnesses, emotive crises, and intellectual or motor overefforts. In short, the abnormal rises or falls, capable of altering the general process, are almost always motivated by the shocks. Long range graphing can be attempted, by plotting at the end of each day and this during months. But also on occasions, one can plot hour by hour on days selected at random. In this manner, the cyclicity of the centers will appear with much precision even in the different moments of the day. Having the material of long periods and of daily rhythms the task of interpretation can be started... With respect to the tracing of reveries, it seems to me that the procedure should be simplified, using four techniques. The first one by means of the help of the T cards. Displaying all of them in sight, some ten or fifteen can be elected, basing such election simply on the pleasing sensation they provoke. These cards which have been obtained are processed according to the letter code that each one has at its foot. In this way, several groups are formed, eliminating the isolated cards. In a new procedure only one group is elected, eliminating the rest. The chosen group gives the climate of the general reveries, and what is common to the cards of the group allows us to slightly see the reverie nucleus. It is recommended that the procedure be repeated several times and on different occasions, until one observes a nucleus which does not vary. The replacement of T-cards by the plots of the Rorschach test does not seem to contribute to making the sought-after reveries

become explicit, (completely to the contrary) since a whole body of additional interpretation, which is extremely disputable, is required. In any way, that test or the one of Szondi or others, can be investigated in the light of interpretations which are our own and always having in mind that they were conceived on a basis of a different scheme of the human psychism. The second technique is realized by using the circles of personality. If I place in the small circle what I most criticize or observe in others, and in the circles that surround the first one I continue to put down data of decreasing importance or of less severe criticism, I end up with five or six circles which reflect the projection of the reveries. Once the circles are there, the common characters are searched for in them in order to obtain a fixed nucleus. As in the previous technique, it is convenient to repeat the exercise on different occasions, until one has the certainty of an invariable point of support. The third technique refers to the tracing of the reveries by means of the oneiric night images. When remembering the night dream, upon waking up, it should be noted down immediately. For some persons, the memory of the nights' dreams is so difficult, that they come to believe they do not dream during the night. Making them sleep in uncomfortable conditions or making them exceed the hours devoted to sleep, the sleep becomes "lighter" and it is simpler to rescue the images. With the material of several dreams (obtained at some distance), one cannot work until determining a relation or a fixed climate, notwithstanding the diversity of elements. That fixed climate reveals the reverie nucleus. Finally, there is a technique of tracing the reverie nucleus in a direct way. This consists in the observation of one's own divagations or the fantasies in the state of daily vigil. The best way to make the reveries emerge is to be previously tired physically. In such a situation, if one gazes at a piece of burning wood or at gently running water, the emergence of the reverie can be observed. It is important to make notes of the reveries observed in order to confront them with others of posterior observations. The material obtained allows us to fathom out the fixed point. If the four techniques have been used and each one of them has provided a fixed point, it can be observed that when comparing them, they turn out to be similar. If this is so, one is surely in the presence of the reverie nucleus.

According to the above, it would be sufficient to work with only one technique for they all lead to the same result. But it is recommended that it be done through different procedures in order to avoid the errors of one rushed or forced observation. In order to finish with these minor questions. I will say that to produce personal monographs about the biography, the bio-rhythm, and about the tracing of the reverie nucleus appears to me to be a good form of entering the Work. If the people of advanced level recommend these three points (at the same time as they supervise their realization) to those who are approaching the Work, I think they will render adequate help, facilitating the comprehension about the theme of mechanicity. It is not the case that beginners make a speech about some topics, but that they comprehend (and for that they have to experience) in themselves that which is explained to them.

Buenos Aires, August 23, 1969


Vigil, consciousness of self and objective consciousness

In the primary attentional division, it is a matter of apprehending the phenomena of the external world while maintaining the sensation of one point of the body. The most frequently used example is that of the movie viewer who, although he follows the sequence of the film, maintains the sensation of his right fist. Consequently, the first step of attentional division consists in maintaining one fixed point of support while the phenomena of perception passes and this is realized not in an alternating manner, but in a simultaneous one. In the second step, the physical point of support is substituted by the consciousness of the perception or apperception. In the apperception, the phenomena of perception continue to vary, but the vigilance over the said phenomena of perception is maintained as a fixed point. In the third step, the point of support of vigilance is replaced by the point of support of the consciousness of the I, while one attends to the perceptions. The consciousness of the I that we mention is the diffused and generalized sensation of the psychocorporal structure. Each one of the three enunciated steps can be deepened if the perceptions are replaced by representations (e.g. remembrances).

With the division, we are referring the attentional activity to two different directions in its dynamics. Even when the "fixed" point of support varies by the flow of consciousness, the attitude of conserving a permanent sensation as a reference enables to separate it from the flow of the perceptions or the representations. Experiencing the three steps, a greater difficulty is verified in the work with representations than with perceptions. This difficulty is what bears the best fruits in attentional division. The associative chains which are necessarily let loose in the state of ordinary vigil permit us to say that such a state is not really one of vigil, but of reverie. From here on, we will call that one "ordinary mentation." The consciousness in the state of ordinary mentation realizes almost all of its operations submerged in fantasy. And the images that accompany the supposedly awake activity, are often converted into the principal object of the consciousness. Thanks to attentional division, the fantasy finds enormous difficulties in unfolding itself and another level of consciousness emerges which can properly be designated as "true vigil". In this state the superior activities become slower but the attention divided into two foci, becomes concentrated and gains in profundity. The best verification of this affirmation is given by the amplification of the memory. In spite of what might be assumed, the data recorded during attentional division possess greater vigour than those recorded in the state of ordinary mentation. The structure of space becomes modified and the times of consciousness tend to become centered on the present instant, while the protentions and the retentions diminish. By maintaining a prolonged division, the perceptions become purified and the perceived objects seem to acquire greater "reality". But the most important is the affective disadherence with which one operates in the relation with the world. All that we call "identification" and "consideration" become reduced and the phenomena of emotional projection upon people, objects, and situations are limited, proportionate to the intensity of the division practised. If the degree of suggestibility of the images is at its maximum during the night deep, it diminishes during ordinary mentation, and becomes practically null during the division, because the sense of self-criticism obviously increases at the same time as the emotional adherence decreases. It seems that such a state is accompanied by more active waves than those produced during sleep and ordinary mentation. It is probable that such work acts upon the point of awakening which we organically locate at the level of the reticular substance.

The experiments realized with electroencephalographs thanks to image division procedures ("imagine that you yourself are sitting at your side" or: "imagine that you see yourself or you take a photograph of yourself from outside") show more active waves than those of ordinary mentation, but less than those of attentional division. An internal operation on the point of awakening is already suspected in that case. The mentioned characteristics allow us to affirm that attentional division produces a state of consciousness superior to the one of ordinary mentation. Of course, the term "superior" shows a scale of values, alien to him who is not in the Work. The new state can be considered as true vigil since the subject controls the mechanicity of his consciousness in the matter of reveries. But this vigil does not necessarily imply consciousness of self, at least in the first two steps. It is not a question of an attentional division in three lines. The bifurcation is maintained, but with replacing the diffused feeling of support by the observation of the internal processes. Consciousness of self should be comprehended as a particular case of true vigil in which not only the perceptions referred to the external world are observed, but also the mental processes that may or may not correspond to the perceptions, since the attention is effectively divided. The operation which allows such control is known as auto-observation and it should not be confused with any other step of attentional division. While in the three steps of attentional division the attitude of support is referred to types of sensations (even the support of the apperception), in auto-observation the attitude of support is referred to the observation of the internal processes. In no case in auto-observation are the perceptions replaced by representations. If this were done, at one moment we would arrive at observing a representation and simultaneously, in the attitude of support, the same representation, but as an act of consciousness referred to the object of representation. In that case we would be transcending the psychological "I" and attentional division would disappear to be converted into the observation of a structure. Nevertheless, it could occur that on one hand, representations of the remembrance type would be observed, and on the other hand internal processes of the motor type would be observed as the attitude of support. In such a case the attention would remain divided. In order to avoid complications it is recommended to keep one of the lines always referred to the perception. The objective of auto-observation is neither descriptive, nor does it pretend to explain what are the phenomena of consciousness as methodical introspection might do. Its objective is strictly the production of the state of consciousness of self.

It should be considered that attentional division as well as auto-observation are maintained at the level of the psychological "I" and not of the phenomenological "I". Auto-observation implies the attentional division. The state that corresponds to it is consciousness of self which cannot be realized except in the state of true vigilance. Attentional division could be questioned by some psychological currents that identify the I with the attention. As they suppose that such an I is indivisible they would give attention to the same characteristic. Others think that attention is a function of the I, and this, the organizing structure of the mental processes. Such a structure would admit only one attentional focus which could embrace several objects simultaneously or oscillate from some to others with such speed that would produce in the subject the illusion of having divided his attention. Although it is true that the explanation of attentional division by the resource of "the illusion" of the subject is not far-fetched, it is important that previously such a psychological current demonstrates that the "I" is the organizing structure of the processes and that the attention is a function of such structure. Our scheme of the psychism is so clear that the confrontation of some of its aspects with the contemporary currents does not have polemic meaning and is useful as far as it illustrates by contrast some of our affirmations. At this point, the difficulties proper to the conservation of the state of consciousness of self appear. The practice of attentional division is useful only as a preparation for auto-observation. Consciousness of self can become more or less permanent when the one who achieves it has sufficient energy. We know the kind of energy that we are referring to and we know the means to obtain it. Consciousness of self is a great advance in man and it can be acquired by working tenaciously with auto-observation in daily life. He who aspires to the state of awakening comprehends that he must surpass even the consciousness of self. He comprehends that he must liberate himself from all his attachments and "die to the world". The transcendental meditation seems to be the only adequate instrument for the achievement of that state which we know as "objective consciousness". In order to explain ourselves clearly, it is correct to make some references to a certain type of scientific thinking which makes us approach the steps prior to transcendental meditation. The world of the perceived objects as well as the psychological world appear, to rigorous thinking, in the ambit of the doubtful.

The world of the psychological can be transcended if we do not take into account its objects, but rather the acts of consciousness that refer to them. In turn, these acts become "objects" of knowledge. We know that a transcendental world can be reached, after having reduced the material data of every psychological operation. It seems that any other method besides this one does not exist. He who is committed to a scientific task has no other resource but to use some kind of description of that "world". Such a description should answer questions such as: "what" or "how" is that "world". There are some who think that it is not correct to advance further than the answer to the "how". They are of the opinion that a descriptive task stops being such as soon as an interpretation is sketched. But it happens that the simple description already implies a system of interpretations. The road bifurcates at this point. The scientific thinking will go on the path of description, until it completes a body of doctrine about that pure transcendental world. The transcendental meditation will advance by the path of contemplation. The transcendental meditation could be objected to from the point of view of scientific thinking as an activity without possibility of development, fearful of error, without intellectual commitment. Equally, the description can be objected to as a new fall into the world of the doubtful, as a treason to the basic scientific attitude of dealing only with entities which cannot be questioned. But the mutual accusations disappear when it is adverted that the paths differ in their orientations and that the pilgrim who decides for one or the other, does so moved by different ends. The transcendental meditation does not claim for itself the scientific palms, but professes to be a road for the liberation of man. Nevertheless, it demands all the precautions of rigorous thinking until it meets the object of its search. The transcendental meditation, as a general attitude, is passive and puts the human being in a state of disposition to "be illuminated". Nevertheless, different active steps can be verified in it, which allow for the selection of the objects of that "world" until finding the proper one. On the other hand, and once the "object" of meditation has been discovered and "presented", the contemplation admits profundizations of a different level. The problems of intersubjectivity, of the historicity of the world, and of the relation of the consciousness with that world, do not seem to have been resolved by the doctrine that is organised around the descriptive method. It is evident that the whole system stays trapped in the solipsism.

In its peak, transcendental meditation seems to accomplish the communication of the consciousness with those ambits. As a forger of objective consciousness, the transcendental meditation consists of the contemplation of the eidetic world, not dependent on the human subjectivity. The presence of that non-dependent world, makes the dependence on one's own subjectivity as well as the dependence on the external world "attached to it", be experienced in a same current of participation. Certainly, he who has not acceded to such experiences can argue that it has to do with the old formulae of the classical realism or according to the cases with the artifices of the transcendental idealism. But we must not be worried, for the criticism comes from him who has not gone over this path. Nevertheless, and thanks to meditation, a whole "image of the world" can be organized. The official sciences may give us practical results in the daily world but they do not seem to be justified within any system which encompasses them nor, of course, in themselves. The image of the world derived from the transcendental meditation could perhaps remodel the sciences, connecting the different disciplines among themselves (which at present threaten to destructively separate themselves), and make the language uniform so that this may be possible. A reorganization of the sciences based on the patterns of the phenomenological philosophy, or an inter-disciplinary communication thanks to a sort of a logical metalanguage, seem from our point of view to be tasks destined for failure. In any way, the initial impulse given by the phenomenological method can, after many attempts, perfect itself until overcoming its prejudices. The descriptive prejudice, operating at the level of the transcendental world, does not allow for an exit out of the conventional fields. If the mental structure of the scientists concerned with such problems does not vary, these problems will become insoluble. It is difficult to comprehend that a passive attitude such as the one of the transcendental meditation can organize concentric ambits around it for the scientific comprehension of the world. If we wanted to be picturesque, we would say that in this historical crossroad Science could survive, if the best thinking heads embrace the experiences of the Mystical. We have previously said that "the transcendental meditation does not claim the scientific palms for itself, but it professes to be a road for the liberation of man". But if this way is correct,

the change that can operate in him who makes contact with these fundamental experiences will correlatively produce the modification of his mental scientific structure. The theme of the relation Science-Mystical has been considered from diverse angles and in different epochs, but the peculiar moment in which we live makes us take this relation not as just one more question, but as the theme of urgency. There are some who feel their obligation towards man, and today the educational work that they must develop is of primary importance. If the scientific heads (in large proportion) are closed off to the discovery of the transcendental realities and for this same reason do not vinculate themselves with the Mystical, it is the duty of the latter to bring closer to them the experiences which will produce the change. The Mystical must approximate a new instrument to the rectors of Science. In talking about the closed-off scientific heads, we spare those who found and base Science on indubitable thinking, though for the moment such thinking has suffered deviations in its unfolding. The men preoccupied with the problems of depth, should not deceive themselves with the peripheral fights between ideologies or political systems. A more profound and total fight is stated, between the obscure and destructive zone of man and his zone of light, between sleep and awakening, between regression and evolution. The true fight of man is in his consciousness; therefore, it is important to awaken it. If the new image professes to be "true", it can only be built from a level of objective consciousness in which the differences between consciousness and reality disappear. We have not exposed the relation Science-Mystical, in order to justify the utility of the latter. In the end, a new image of the world will be built, starting from it, and as a consequence of its fundamental experiences. The objective of the transcendental meditation is primarily non-worldly. This does not exclude that the worldly will be ultimately elevated by it. On the other hand, he who dedicates himself to his inner realization by way of contemplation does not pretend efficacy in the daily world. Nowadays, the suspicion is generalized that a new "revelation of the Being" is prepared and if this operates at the level of mystical experience and not at the level of scientific experience, this rediscovery will not remain isolated in the superior level of some conscious ones, but will have to be communicated to all of humanity, using for this, adequate means. There is nothing we can say about such means, but we think that the new revelation, operator of a radical change, will express itself also in a new way, outside of the forecasts launched by the presently accepted mental form, which pertains to the regions of darkening of the Being.

Buenos Aires, August 24, 1969


The school and the present moment

I am asked about the relation of the School to the present moment. The question is very general. We all know that the School advances even in difficult epochs, as if it were somewhat independent of the historical moment. If I may, I would rather answer the relation of the School with the people who enter it, because those are the people who form its body. The men and women who are in the School possess a level that allows them to become independent (relatively so) of many epochal situations. But those who enter, do so determined precisely by the historical situation in which they live and if such a situation produces a human being that orients himself towards the School for motives that have nothing to do with it, it will be a very difficult task to attain a change of level in he who finds himself is misled from the beginning. The School appears related to the present moment thanks to the men who enter it, motivated by that moment. Having reached this point, in rendering an account of the participants, I will truly answer about the School and its relation to the present moment. Reducing the scope even more, I will try to speak of a type of man, precisely of the man who best reflects the epoch and who curiously is the most dangerous for the School. I believe we are in his presence and as we cannot avoid him, I will propose at the end of my exposition a variant that should be produced in order to separate the "wheat from the fares". Entering into the theme. I have seen with surprise the immeasurable expansion of the School and which seems to me in some way related to the growth of superstition, or more technically, to the growth of the magic consciousness. The study of such consciousness is of interest, although this obliges us to make a detour when investigating the general structure of emotioned consciousness of which the former is a case, as has been proposed in a brilliant Sartrian sketch. In general, the emotioned consciousness modifies the corporal conduct in order to modify the qualities of the world, and these new qualities that it "puts" are subjective projections that certainly do not belong to the external objects.

In this manner, the emotioned consciousness counts on beliefs which are transferred, endowing the objects with intention. Once the objects are effectively "charged", the corporal conduct orients itself towards them in a non-efficacious way (on the contrary, any motor attitude, that objectifies the body itself, placing it on the same plane as the objects upon which it acts, is effective). The corporal conduct that corresponds to the emotioned consciousness is of a ritual type, as has been well described by more than one contemporary thinker. In the state of joy, it is very frequent to laugh and clap hands as if such laughter and such clapping of hands were rituals of enchantment or synthetic seizure of the desired object. When he feels fear in bed at night, the child, and even the adult, immobilizes his body or covers it with sheets and blankets. Anyone who cursorily studies the conduct of he who is afraid can deduce that it is manifested as an act of dissimulation, of hiding in from the hostile object that threatens. But the good observer notices that that conduct is not efficacious and that it is not so much a matter of hiding the body but of denying it in order to deny the hostile object. To hide oneself in sadness is a quite widespread ritual, the aim of which is to make "the body disappear" so that the sad thing (projected) disappears. In front of an object that suddenly frightens them, many people react by screaming loudly, as if with that ritual act they scare or drive away the frightening object. We have seen on more than one occasion that persons frightened by a dog (one of those that suddenly appears) have responded to the bark with a scream, resulting in an odd situation, because attacker and attacked have immediately fled in opposite directions thanks to the opportunity of the ritual which in this case resulted in being an effective conduct. If the frightening object had been a falling wall instead of the dog, unfortunately the ritual would not have been efficacious. Nobody denies that the rituals that accompany the emotioned consciousness can fulfill other functions. In fact, laughter and crying are motor abreactions or discharges of emotional tension that alleviate the overcharge of the centers and are verified when the polarities are inverted. In every funny situation to which one responds with laughter, there is the presentation of the object with a simultaneous "yes" and "no". The object appears in a contradictory manner and the tensions created by that "assimilation of contradictory impressions" is expressed emotively and later through motor harmonics, resembling an expulsion of badly digested food. A beautiful head seen from behind that suddenly shows an excessive profile provokes a "yes" and a "no" in us. An educated man who, instead of shaking hands with an enchanting lady, hands her his foot, provokes in us an emotive contradiction...

Surely, the cries of defense, besides their ritualistic expressions, have something to do with larvated call for help. But this is not so clear when the pusillanimous man whistles with an unworried look when passing in front of a mysterious house. There are many states of emotioned consciousness, with their arsenals of corresponding rituals. One of those states is that of magic consciousness in which the ritual becomes very important and it stands out as the least efficacious, observable conduct. When a man feels all of a sudden that another "world" is manifested in the silent violence of midnight (that that world is inevitably felt in that yellowish light, in the lurking mirrors, in the drizzle, in the deserted cobblestone streets, in the tenebrous cemeteries where some tree is the "medium" that expresses the viscosity of that world and gives it a physical, perceptible entity, becoming a symbol of the sinister), that man is covered by the magic consciousness. In the case mentioned, the magic situation is replaced by any of the habitual situations when the subject finds himself the next day in his factory. But common situations can be magically tinted, and that tinting can become generalized to the totality of existence. There is a way of being in the world that can be called: "medical". The magic consciousness affects the whole of the internal operations and is projected upon the world of the daily objects. Therefore it is a magical situation and a "daily magical world", in which the consciousness is found. The magic consciousness is a case of the emotioned consciousness in which the fantasy of ordinary mentation escapes from the difficulty of the world, but returns to it with ritualistic projections towards the objects that daily advance with a hostility which, to reason, is incomprehensible and uncontrollable. The ritualistic attitude of the magic consciousness is common to all cases of emotioned consciousness, but the prevailing emotion in this case, is that of fear before the advance of the unknown. The organic correlative of the magic consciousness is the skin. Its corresponding sense, the touch. Fear is felt through the skin. That fear makes reference to "that which slides from behind and traps by surprise". At that moment the ritual act arises not to end the ear, but to degrade the "feared". Outlining: At first, it is attempted to operate over the world, by means of acts of consciousness for there are no physical operations available to defend oneself from an invisible attacker, whose ends, on the other hand, are ignored. In this state the body remains inactive, relegated. Everything is perception: eyes that are immeasurably opened, ears that try to become sharp, generalized motor inactivity. Later on, the activity which the body lacks is felt in the world. In the third place, the consciousness invents an act a ritual) so that it may prevent the advance of the feared.

Thus, with the conduct or with the ritual object (fetish), the magical world that only "waits" for the opportunity to manifest itself is set up again. The trapped consciousness needs to prevent the "advance" (therefore the "coming") of the feared. This already makes reference to the future, as time of consciousness. That lurking future is the one that often converts such consciousness into Destiny. In what moment does the daily magician become locked in his own trap? In the very first moment, In the moment he pretends to operate upon the world of things with strictly mental artifices. To operate in the world of things signifies to operate physically and this is what the magician denies. This primary disconnection between the consciousness and the world of things creates the ambit of the magical situation. That belief in the power of the consciousness, the belief that the Revolution will take place by the whole act of thinking it, the belief that I shall not die because I do not want to, is at the root of the magical phenomenon. In this way the magical power of thought is explained from a certain particular belief. The magical situation will be produced according to the existence of a certain belief in the consciousness of the future magician. It seems true that the degradation of the conduct in front of things creates the ambit of a situation that will be magically formed by a certain type of belief. In the "If I do not go to the mountain..." is the degradation of the conduct, and in that of"... the mountain will come to me", is the situation formed according to the magic belief. It is important to stress anew that the degraded conduct creates the ambit that will form the magical belief. The situation of the consciousness at that instant is that of "rejection of the world", of "denial of the world". Then the body painfully escapes, like the horns of the snail as they make contact with objects. The rejection of the world is the key of the fugued conduct. Once the world is rejected, the ritual enchantments will become constant attempts to prevent the world of things from effectively binding oneself. The advance of the world of things in the extreme case of the limitsituation) will become so intolerable that only fainting or mental-illness (and sometimes physical illness) will be the adequate rituals to degrade that world. In epochs such as the present one, when the quotidian appears as an ambit of increasing difficulties, the state of ordinary mentation is accentuated and man withdraws into his reveries in a way that makes one think of the dark ages, in which the world was a hostile mass, impossible to handle or penetrate. And that which we suppose of some period in history seems

to confirm itself in the child in whom we find a magical behavior in front of the hostility of the world. Notwithstanding the progress of knowledge (for the ordinary man who has an abstract "scientific" vision, they have no direct application upon the complexity of the daily world but the contrary. The same products of technology operate as tools of difficult understanding which irremissibly compel their usage. The magical consciousness and the emotioned consciousness in general, continually appear in the history of man as well as in his personal biography. But there are historical moments as well as special moments in the personal life, in which the magic consciousness erupts with such violence, with such darkening of reason, that the social and individual edifice totters dangerously. The fugue returns to the world transformed into magic. It is understood, that the fugued conduct of a first moment is later manifested in ritual. The requirements of such conduct are covered today by the answers that a whole society in fugue is beginning to give. The social conduct threatens to fugue en masse soon the world will be really magical. From here, up to the imposition of the collective ritual, there is only one step. It is evident that the ritual which best expresses the requirements of the present fugue will be imposed. Such ritual will be adapted to the requirements of the epoch and will be able to pass as State ceremony or as organized sports in gigantic stadiums. We should not fool ourselves; behind the religious or political leader, behind the artistic leader who draws hysterical crowds, there is a tribal sorcerer. There are also sorcerers who perform medical functions in the tribe. The doctor-sorcerer today can use the mask of a sociologist or a social psychologist. We have observed the attempts of some U.S. psychologists. There, at a given moment, they required every political candidate to pass through their analysis in order to prevent a man with "excessive traumas or complexes" from attaining power. Let us see other cases of daily magical conduct. The smiling fatso protects his profits with a rabbit's foot. The rheumatics buy very strange magnetized bracelets. Lovers give each other key holders with zodiacal signs. Fortunetellers increase in number and prestige. The young revolutionary solves his problems of love by getting drunk, because the magical wand of the party no longer solves all his personal problems... the ritual must be changed. Alcohol and drugs, two very old forms of enchantment, today advance with exemplary strength.

Magazines, newspapers, radio and television inform the good people (from day to day), about the course of the stars, about the conveniences of acting or not acting in business and love. Strange cults and absurd rituals gain followers. The East, penetrated by Western science and technology, launches its magical response which is well accepted by a civilization that has lost its Christian fundaments. In enterprises, the applicants are subjected to psychological tests, and in some cases, there is no lack of the graphological analysis, the birth chart and the chiromantic study. Yes, many men of government, many businessmen, many workers, many intellectuals follow the esoteric counsel. Seeing all this, one feels tempted to compare: "Rome was declining and superstition increased in the Empire: what is the relation between that and what is happening today?" Considerations about the matter would carry us too far. Nevertheless, let us formulate another question and let us also leave it unanswered; Why the increasing rejection by the individual toward the present world? In what we have explained thus far, there are two very different levels of certitude. The first one refers to a partial description of the magic consciousness and the second one to the interpretation of separated empirical data, which are structurally played with in order to render an account of them according to the previously described phenomenon. Such a procedure is not legitimate. But our intention is simply to show the approximate ambit in which the people that surround the Work could find themselves (and at the same time, make it clear that when we have spoken on other occasions about "to die to the world" or "to withdraw from the world", we have not ignored its meaning, above all in the case where an adequate level of consciousness and a precise objective does not exist). A man who enters the Work supposing that he will attain magical powers is projecting his own emotioned consciousness and this will not help him in his inner realization. It is true that the action of the mind over things can be experienced. The modern Parapsychology gives accounts of that and we all know that in the Work superior "powers" (to give them some name) to those of ordinary mentation are developed. But we must be on guard against the pretentions of the superstitious mentality, so common these days. Because superstition is so widely spread, there is danger both for the one who believes in the fetish, as well as for that other one who projects his states of ordinary mentation, although he might be clad in scientists clothing. Although the scientist has fetishes that he supremely justifies, making use of his characteristic argumentation. If a new level is not acquired, one should not advance in the Work so as not to convert instruments or systems of ideas that are destined towards other ends, into fetishes.

Given the situation that the School finds itself in, penetrated by superstitious mentalities of the kind that I have been describing. I humbly propose that the line followed until now be rectified. I am obliged to be explicit. Both the organization of the School as well as its terminology, its symbolism and its methods, have had profound meanings, based on the direct knowledge of the human being. But observing the situation that we have to live in, I propose that everything be considered from its roots. To me, it seems fundamental to begin the Work anew deriving it strictly from the experiences of the transcendental meditation because otherwise everything that will be done will have a magical meaning and take shape in such sense. The School should be destroyed and its members dispersed, its reconstruction being operated from those persons that possess a sufficient level as to communicate the truth of the transcendental world. In the reconstruction that would take place (if what I propose is possible) I believe it is useful to deny the existence of masters, initiates or similar beings; to deny man's possibility of communication with other levels of consciousness which he does not possess and, parallel to that, to affirm that the School is something recent which is being made with time and which needs the scientific collaboration of its members. I believe finally, that the School should erase even the word "School" and present itself in this epoch as a group of research teams resulting from the present moment of crisis. Such teams would appear as another attempt in the search for permanent truths, or at least useful truths, which can give an answer to the most profound interrogatives of the human being. The Work could then begin anew from another level, allowing the translation of fundamental truths and eliminating the possibility of approach by the superstitious men. In such conditions the School could become a formidable Movement of Internal Liberation. I comprehend that the objections to this statement are several and probably valid, but before listening to them I would like to finish explaining my point of view. I understand that the fundamental truths are not dependent on the epochal needs, but I believe that it is the epoch that sets the ambit, thanks to which the human consciousness can be in a situation of asking itself worthy questions. Things being this way, the questions will arise as necessary in certain epochs, and in others there will not only be a forgetting of the answers, but also a forgetting of the correct way of asking. But as the human situation is so diverse, there will exist in the future (as there has existed before) a sufficient number of individuals capable of asking correctly, capable of assimilating the fundamental answers and capable of transmitting them to others who start form as essential needs as were their own.

For this to be possible it is necessary that superstition does not touch the School and that no deviation be provoked with respect to the fundamental problems. Besides, and as an important issue, it is necessary to prevent the School from producing institutions of worldly men who end up turning against the truthful teachings as it seems to have occurred more than once in history.

Buenos Aires, August 25, 1969

The second forbidden harangue

In a worker's district in the city of Cordobe, Silo was expected. A few hours before, the concentration of the people in the chosen place was impeded. The radio stations transmitted communiqus alerting the prohibition of the act... But it was too late. This time, the violence broke loose and the followers were unjustifiably attacked. In spite of the obvious pacifism of the multitude, there were no less than sixty arrests. The official reports gave an account of "small groups" and "eleven detentions". The television cameras captured and later telecast a different picture. That night in a closed place Silo gathered around one hundred sympathizers. Entrance was permitted only to the closest ones. On that opportunity he said: "I have said and repeated more than once that answering the call of those who wanted to hear my word, I tried to express it. That this could or could not have been done, is a simple accident. "What does seem important to me is to point out that here there is neither a master, nor a guide nor a leader. "On every opportunity I have answered the call and have tried to communicate my experiences, thinking that they might be useful so that each one could confront them with his own. But he who has made a dogma out of those words added a new link to his chain. "Each one is his own master in the fundamental experiences and each one has the right to communicate them to others. To impede the second, besides being foolish, is a sign of brutality. To confuse the expression with a teaching is on occasions an error, on occasions internal weakness. "In matters of the spirit some tools can be given, but in the end oneself is the artisan, oneself realizes one's own experience.

"He who does not understand that a Master or a dogma or a religion does not save one's own consciousness, does not comprehend then the meaning of the experience that I try to communicate to him, and at the same time (by this fact) it is demonstrated that my intention has failed in such a situation of misunderstanding. It is better for him not to listen to what I say rather than deform my words, for the latter induces error in others who are also in the search. " When I say: "Feel, think and act in the same direction", I am exhorting the realization of a new experience from which each one must extract his consequences. "When I invite to meditation, I suggest that each one experience silence and listen to the voice of his consciousness. "When I say: "Act without violence", I am giving references so that the fundamental experiences have an ambit in which to take root. "Some theorists have said that this is simple ethics, but it seems to me that it has more greatness that ethicalness, given that such suggestions have as objective the setting of a human situation from which each one can make his own launching or his own diving, as he wishes. "Others object that here there is no new message. If the word "message" for them has the meaning of "teaching" they are right. If on the other hand they are making reference to the communication of experiences, I believe they are mistaken. That the language by dint of being known, becomes old, does not imply that expressions cannot acquire new meaning when there is certainly another consciousness making efforts to open itself to new meanings. "On the other hand, how insubstantial the judgement based on novelty is, as if it were a matter of selling the latest model of a refrigerator! "My friends: in order to know what we are talking about it is necessary to learn to listen and this is very difficult, for the internal "noise" that all of us continually make must be silenced, accustomed as we are from childhood to object and to argue about something before comprehending what it deals with. "Nearly all the ones present are familiar with these reasoning, but precisely because of this it may be that many are becoming asleep to a way of seeing and feeling everything in a new manner, in a manner without memory, without conditioning. "I do not ignore that the transmission of experiences should be adapted to the language that each one is capable of assimilating; do not criticize then that I use different levels of expression according to the one who listens to me. Even when different levels are used, the ultimate meaning is always the same, be it framed as a group of moral precepts or be it explained in a more or less cultured way. "But my intention for calling you here has not been that of talking about these matters, but that of working with you in order to obtain the immediate liberation of the persons arrested in the district of Yapeyu. Let us see how we can accomplish this..."

September 26, 1969

The third forbidden harangue

Silo was invited to Buenos Aires to communicate his experiences to the people. The city understood from the beginning that his word would be impeded again. In fact, the authorities prohibited the act moments before it began. In what follows we transcribe the tragic-comic account of the events made by a local newspaper, even at the risk of minimizing or ridiculing the facts because the chronicles of that day, ill-intentioned or not, reveal the treatment that Silo's harangues suffered in general. "As the gathering lacked official permit, the first squad of the 7th precinct came into the square at 19 hundred hours commanded by an officer who ordered the dispersion of the attendants. They were all young, more than a thousand of them... "Faced with the passive resistance, the police carried the "cleaning" manoeuver of the plaza to extremes and made the first arrests... "By pure coincidence, in the corner of Pueyrredon and Bartolome Mitre an evangelist group started to play sacred music and talk through a microphone. Everyone thought it was Silo, and between assaults they surrounded the Christian preacher. "-Never have so many people come to listen to this message of Christ!-he exclaimed, enthusiastic and surprised, at the same time... "Soon the "Siloists" ran to the other end of the plaza in another manoeuver to distract the police... "... the trucks of the infantry Guard with their steel helmets and tear gas arrived, and they violently threw everyone out of the plaza and even clubbed those who were waiting for the bus. As the "Siloists" threw coins at them and shouted, the infantry decided to put an end to all the agglomeration and "demolished" the evangelic meeting. The microphones were broken. The pastor pleaded from the ground: "Save me, my God!", while everything was photographed and filmed. The chief of police asked to be excused, but another pastor answered him: "God knows who He has to judge...!" In the meantime the "Siloists" shouted repeatedly: Silo!, and threw leaflets that read: "Silo is good"... then a whole pack of powerful tear gas bombs exploded, making even the policemen cry."

La Razon - November 1, 1969

Another newspaper gave the following information:

"It was 6.30 p.m., when personnel of the 7th precinct, confronted the great number of people approaching the plaza, attempted to disperse them... "Due to the characteristics that the events were taking, the police asked for reinforcement from central headquarters and a squad from the infantry Guard arrived at the place supplied with tear gas, pistols, and long clubs, and started to evict people from the plaza. The police action was becoming impotent in making the people present circulate... "The fight was dramatic. "The police force made around 30 arrests, all of whom were taken to the 7th precinct, and the Ceremonial office of the Federal Police reported, in its turn, that fifteen persons were arrested during the event. As to "Silo", it is supposed that he is somewhere in Buenos Aires, free, it was also known that he let his apartment in the company of a friend in order to address his message to his addicts, but, arriving at Plaza Once and noticing the police trying to dissolve the gathering, he opted to disappear. "Likewise, the police had to go to the corner of Bartolome Mitre and Ecuador where a high-powered firecracker exploded."

Cronica 5 y 6 - November 1, 1969

The newspaper readers could not appreciate the events, but the TV cameras had to capture the magnitude of the gathering. That night Silo said to his followers: "Here we have a curious variant. Now we appear as politicians and agitators in the eyes of those who precisely created conditions of violence in spite of our reiterated warnings. "They seem disquieted by our point of view with respect to political affairs. Let us explain the facts a little and then give our opinion. "It happened that on another occasion we talked about suffering and violence. As a consequence of that, the press intelligentsia spouted in capital letters that it was untimely to talk about non-violence to a nation and a continent where the guerrillas and the revolutions had failed. They said that those who handled such ideas had better go and preach them in other regions of the world. "While they degraded our point of view, they tacitly made an apology for the violence when considering that dictatorial governments represented the best guarantee for peace.

"But later on, when this country and all of America began to shake because of the social convulsion, when entire cities saw the fires and deaths in their streets, when assaults and murders took shape, the same philistines continued doing their business, but exhorting now for "pacification." "They, as well as the regimes they defend, have generated all throughout the length and breadth of South America, a violence like there never was in this continent. And it will not be easy for them to control it, not even with their dollars nor even with their bayonets, nor even with their paid specialists, for such violence is incubated in their own homes, in their sons who have grown up seeing hypocrisy all around them. Those will say that violence is due to the loss of religious faith or to foreign manoeuvers, or to the lack of free time or the excess of it, or to the means of communication, or to the lack of culture, or to the excess of knowledge, or to the lack effort, or to richness, or to misery. And they will make long lists while violence will sneak into each corner of their own houses and into each daily act. "The philistines will always have arguments and will explain every new phenomenon with old patterns. But what is true, whatever the considerations may be, is that the son already rises against the father, and the daughter against the mother, and it is the confrontation of violence with violence. "Because now it will not be a question of social classes or races or countries at war. Now we will be dealing with generations in struggle. And what will they do now? Persecute the youth? Will they try to "assimilate" them to their way of life? Will they disguise themselves as young or will they buy a handful of them so they will represent them in front of the controlled media of communication? "What will happen then? "What will happen is that the present system of living will succumb and a new image of the world will be born. And this will take place very soon, not in centuries as would be their wish. "Having said all this, I suspect that there are some who still demand my political definition. We shall then explain: "It is supposed that Power should be filled, that the parties should be filled. That is to say, to fill the moulds built by a dying world. "Well I say the contrary; void to power, void to parties, void to politicians. "No to programmes, to declarations of principles, to party platforms! "All designs for a future society are made by men who live the decomposition of their present moment. Such schemes will consequently reflect in the future the designers of the past. Does this exclude planning? Of course not. But planning is useful for a new installed system, not for one whose depletion is fatal, nor for the other that has not yet been produced. All planning in order to insure a decaying system, inversely achieves to accelerate the processes

disintegration. All planing projected toward the future system rigidifies, dehumanizes and sacrifices men for the sake of an idea. "It is sufficient that what is not desired propogates with clarity, to give rise to a new proposition evident to all. "When the political void and the discredit of all schemes are manifested, there will surge from that situation the system that will give the answer to such a void. "Since the beginning of history millions of human beings have died to impose principles that lead to freedom. On occasions, such principles have been installed in the political field, and later on, those who offered their lives for the cause were betrayed, aside from stupidly oppressing the social body. "The left, the center and the right have crushed justice and freedom in their areas. And they have always done it because their leaders were very much alike, they used identical procedures and acted with the same bad faith. Because violence was in their consciousness. "Nobody should believe that here we are talking of imposing a new system. Here we are not talking of future designs. Nevertheless, it is convenient to have in sight certain aspects of action: "No physical, economic, racial and religious violence. "Public denouncement of injustice. "Political void. "This is my political posture. No to political. ".... There is still another point that I wish to answer. It is the religious point. "On other occasions I have referred to religions in general as enchainment of the consciousness to cults, images and temples. Above all, as enchainment to circles of interest manipulated by the priestly caste. "When men and women participate in a religion because they are subject to pressures from those circles, they act with such hypocrisy and servility toward their masters that the tyrant hidden behind their beatific faces stand out. "Nevertheless, in every religion there are persons of faith who try to carry on the teachings of the great founders. "It is of no interest to go over the atrocities committed by the external religions, over their persecutions of men of science, over their sectarian killings, over their robbery of people, their oppression and their terror for millenniums. In general, such criticisms make chords of revenge resound. If we remember the crimes, the exploitation and the persecution that religions produced throughout the centuries, then we must also remember that from their ranks arose

saints, who rendered their lives for love of their neighbours, who forgave with no falsehoods, who were moved by a profound faith toward their gods. "There were moments in which the monasteries kept the best of a culture which was crumbling all around them, in which they made science progress, in which they were the germ of a new civilization. Centers of faith and knowledge, from where the education of numerous generations was built. "When I talk of the falsehood of all the external religions, I am not making those already past times return. I am considering the now and the future of man. "If those religions existed it was because human development accompanied such institutions and because they corresponded to those moments. "But today, when every man and woman can liberate their minds from the intermediaries with the gods, when each one feels that the divinity is within himself and in everything, only courage is lacking to break the bindings. No longer is it the epoch that ties to religions, it is only the fear of the priestly caste, the skeleton, and not the flesh of the religious feeling. "Nevertheless, it should not be thought that the priests are guilty of such internal violence. Also, there must still be some saint among them. "It is not the priests who are guilty of such violence, but the religious system itself. Today every external religion that admits cults, temples, and priests is essentially an enemy of man's liberation. Those who, as representatives of it, enforce its carrying on, appear as guilty of a situation which in reality enwraps them. In any case, this does not morally justify those who are conscious of such a situation and profit from it. "But let it be clear, today every external religion is essentially harmful for humanity and not in the way that the anticlericals profess in saying that religions are good and their representatives bad, nor as the old-fashioned rationalists desire, that religions are harmful because they go against "Science" and "Progress". "It is imperative to forgive the past events in the field of politics and in the one of religion. Those who in this sense live clasped to the past, suffer enormously, awaiting the day of revenge. "It is necessary to save man from vengeance and this is achieved by looking ahead leaving aside what obstructs the present and the future. Leaving it aside for that fact, and not because of what it was. "... Throughout this exposition I have seen many approving my words with repeated gestures. "Surely they agree with what they are hearing, but for reasons different from those which move this dissertation. One is as much a philistine here as in the political faction or in the one of the external religions. Thus, each one should go his own way without following anyone, so as

not to fall directly into a new trap, in order to break the oppression and the bad faith that is represented in the following of a man or a doctrine for motives remote to that man or to that doctrine. "It is unfortunate to depart stating these things. Nevertheless, it is comprehended that such manifestation correspond to that special moment as it is also comprehended, that in the end, they do not have any importance. Every redemption, every importance is in the heart of the human being and not in the different fences he fabricates."

October 31, 1969 Final considerations

Towards the end of October, Silo had been simultaneously invited to Lima, Santiago and Montevideo. A few days before, he explained that in Buenos Aires he would make his last attempt to speak publicly and in the event of being impeded he would abandon the preaching. On the occasion we are mentioning, his words were: "If what I have said up to now is false, it will soon disappear. If it is true, there will be no power capable of stopping it. In both cases, what for to continue talking?" In spite of the persecution and the distortion, Silo had launched his message. On November 1, 1969 he disappeared from public life, fulfilling what was promised. {{{{{{{{{{{{{{{{{{{{{{{{{{{{{{ EXPLANATION The four lectures on transcendental meditation was given by Silo in Buenos Aires on 16,17, 18 and August 19, 1972. In Santiago de Chile reached to develop the first two 12 and October 13 of that year. The other two were suspended as a result of the inconvenience that happened to relate. Meetings: were held in the room "La Reforma", part of the University of Chile, then controlled by the Communist Party. When the second conference, a central committee member demanded a list of six hundred people "who are made responsible" in the event of predation. Of course there were responsible enough, because the place was rented by a group that successfully met all the requirements; there were sufficient custody and, finally, the room had been used without problems so far

This case does not differ with another, back in 1969 when in Punta de Vacas the armed body of Gendarmerie documentation required of all participants in that historic speech. At that time, the measure was prompted by the fascist in power. Now, for the reformist bureaucracy. Impartially considered the two cases can be reduced to an authoritarian attitude and stupid. In short, the lectures on transcendental meditation were suspended in Santiago, that the money was returned to the organizers of the lease and at the same time, this money was donated by them to the central committee of the Communist Party as "recognition of his effort for self-exposure of ideas. " The four lectures that are posted below were taken from tapes. The first two were to merge the development of Buenos Aires and Santiago. As for the questions and answers of the second, are the most significant of the two places without distinction. Encountered in the third and fourth, have chosen only those related to the central theme.

H. van Doren Santiago de Chile, February 1970 Harangues - Dialogues - Conferences (January / October 1969)