1. 2. 3. 4. 5. Here is shown how non-meaning is transformed into meaning and plenitude. Here is joy, love for the body, for nature, for humanity, and for the Spirit. Here sacrifices, feelings of guilt and threats from the beyond, are renounced. Here the worldly is not placed in opposition to the eternal. Here it speaks of the inner revelation to which everyone arrives who carefully meditates in humble search.

1. I know how you feel because I can experience your condition but you do not know how to experience what I say. Therefore, if I speak to you with disinterest of that which makes the human being happy and free, it is worthwhile that you try to comprehend. 2. Do not think that you are going to comprehend by arguing with me. If you believe that your understanding will benefit by opposing this, you may do so, but that is not the way that corresponds in this case. 3. If you ask me which is the appropriate attitude, I will say to you that it is one of meditating in depth and without haste on that which I explain to you here. 4. If you reply that you have more urgent things to take care of, I will respond that your desire being to sleep or to die, I will do nothing to oppose it. 5. Do not argue that my way of presenting this matters is disagreeable to you, because you do not say that of the peel when the fruit pleases you. I expound in ways that I deem to be appropriate, not in ways desirable to those who aspire to things remote from the inner truth.

1. On many days, I discovered this great paradox: those who carried failure in their hearts could illumine the last triumph; those who felt victors were left on the way as vegetables of a diffused and extinguished life. 2. On many days, coming from the darkest darknesses, I reached the light, guided not by teachings, but by meditation. Thus, I said to myself the first day: 3. There is no meaning in life if everything ends with death. 4. Every justification of actions, be they despicable or excellent, is always a new dream that leaves emptiness ahead. 5. God is something uncertain. 6. Faith is something as variable as reason and dreams. 7. ³What one must do´ can be totally disputed and nothing definitively comes to support the explanations.

8. "The responsibility" of he, who commits himself to something, is not greater than the responsibility of he who does not commit himself. 9. I move according to my interests and this does not make me into a coward, but neither into hero. 10. "My interests´ do not justify nor discredit anything. 11. ³My reasons´ are not better nor worse than the reasons of others. 12. Cruelty horrifies me, but not for that nor in itself, it is better or worse than goodness. 13. What is said today by me or by others, is not valid tomorrow. 14. To die is not better than to live or not to have been born, nor is it worse. 15. I discovered, not through teachings but through experience and meditation, that there is no meaning in life if everything ends with death.

The second day: 1. Everything I do, feel, and think does not depend on me. 2. I am variable and I depend on the action of the environment. When I want to change the environment or my ³I,´ it is the environment that changes me. Then I seek the city, nature, social redemption, or a new fight that justifies my existence... In each one of these instances, the environment compels me to decide on one attitude or the other. In such a way that my interests and the environment leave me here. 3. I then say that it does not matter what or who decides. I say in these occasions, that I must live, since I am in the situation of living. I say all this, but there is nothing that justifies it. I can decide, hesitate, or remain. In any case one thing is provisionally better than the other, but definitely, there is no ³better´ nor ³worse.´ 4. If someone tells me that he who does not eat dies, I will answer him that in effect, it is so and that spurred by his necessities he is obliged to eat, but I will not add to this that his struggle for eating justifies his existence. Nor will I say that this is bad. I will say with simplicity that it is a fact, individually or collectively necessary for subsistence, but without meaning at the moment that the last battle is lost. Furthermore, I will say that I am in solidarity with the struggle of the poor and the exploited and the persecuted. I will also say that I feel very much identified with it, but I will comprehend that nothing justifies anything.

The third day: 1. 2. 3. 4. 5. 6. 7. 8. 9. At times I have anticipated events that later occurred. At times, I have grasped a distant thought. At times, I have described places that I never visited. At times, I have recounted with exactness what has taken place in my absence. At times, an immense joy has overcome me. At times, a total comprehension has invaded me. At times, a perfect communion with everything has made me ecstatic. At times, I have broken my reveries and I have seen reality in a new way. At times, I have recognised something anew, something that I saw for the first time.

10. And all this has made me think. I realise that without these experiences, I would not have been able to free myself from the non-meaning of life.

The fourth day: 1. I cannot take as real what I see in my dreams. Nor what I see in semi-sleep nor what I see whilst awake, yet in reverie. 2. I can take as real what I see awake and without reveries. Further more: seldom do I perceive the real in a new manner and therefore I understand that what is normally seen resembles dreams or reveries. 3. There is a real form to being awake, which is not the one I daily experience when I say: " I am awake ". 4. The real form to being awake is what has motivated me to deeply meditate on what I have said up to now. Moreover, it is what opened the door for me to discover the meaning of everything existent.

The fifth day: 1. When I was really awake I went scaling from comprehension to comprehension. 2. When I was really awake and I lacked vigour to continue in the ascent I could extract the force from myself because all the force of my being was in my body. All the energy was even in the smallest cells of my body. This energy circulated and it was faster and more intense than the blood. 3. I discovered that the energy concentrated itself in the points of my body when these were acting and it was absent when there was no action on them. 4. During illnesses, the energy was lacking or accumulated itself statically in the points affected. But if the normal passage of the energy was re-established, many illnesses began to recede. 5. Some peoples knew this and acted on reestablishing the energy, through diverse procedures strange to us today. 6. Some peoples knew this and acted in communicating this energy from some to others; and "illuminations" of comprehension and even physical "miracles" were produced.

The sixth day: 1. There is a form of directing and concentrating the Force that circulates through the body. 2. There are points of control in the body. On them depend what we know as movement, emotion and idea. When the energy acts in those points, the moving, emotional and intellectual manifestations are produced. 3. According to the energy, acting more internally or superficially in the body, the state of profound sleep, semi-sleep or being awake emerges« Surely the auras that surround the head of the saints (of the great awakened), in the religious paintings, allude to the phenomenon of the energy that on occasions is manifested more externally.

4. There is a point of control of the being-truly-awake and there is a manner of bringing the Force to that point. 5. When the energy is carried to that point, all the other points of control move in an altered way. 6. Seeing this and launching the Force to that superior point, all my body felt the impact of that enormous energy and it struck strongly in my consciousness, and I ascended from comprehension to comprehension. But I also observed that I could go down, towards the depths of the mind if I lost control of the energy. I remembered then, the legends about the "heavens" and the "hells" and I saw the dividing line between both mental states.

The seventh day: 1. This energy in movement could become independent of the body while maintaining its unity. 2. This united energy was really a second body, of the nature of light. Then I remembered the legends about the phantoms, about the soul and about the spirit. 3. The energy, already as a second body separated from its corporeal base, either dissolved because of lack of internal unity or evolved towards a major unity. 4. Its dissolution was in accordance with the loss of consciousness and the evolution with the ascent or increase of consciousness. 5. The "phantoms" or "spirits" of some peoples or of some diviners were nothing but the very doubles of the persons who felt themselves "taken" by them. As their mental state was darkened (in trance or ecstasy), through having lost consciousness and control of the force, they felt themselves controlled by strange beings that at times produced remarkable phenomena. Without doubt many "bedeviled" people suffered those effects. 6. What was decisive then was the conscious control of the Force. This completely varied my conception of common life, as well as life after death. 7. By means of these thoughts and experiences I started losing faith in death and since then I do not believe in it, just as I do not believe in the non-meaning of life.

The eighth day: 1. The real importance of a conscious and awakened life became evident to me. 2. The real importance of destroying internal contradictions convinced me. 3. The real importance of controlling the Force and consolidating it as a second body (or double) for beyond this life, filled me with meaning.

The ninth day: 1. In the force of the double was the original light that proceeded from a centre. 2. In the dissolution of the double was a furthering away from the centre and in the unification and evolution of the double was an approximation towards the luminous centre.

3. It was not strange to me to find in ancient peoples the devotion to the sun-god and I saw that if some adored the star because it gave love to their earth and to nature, others noted in this majestic body the symbol of a major reality. Others went even further and received from this centre innumerable gifts that at times "descended" as tongues of fire over the inspired ones, and at times as luminous spheres that arrived from heaven, at times as burning bushes that presented themselves in front of the fearing believer.

The tenth day: 1. Few but important were my discoveries that I summarise in this way: 2. The Force circulates through my body and it is really my life and that of all animated bodies. 3. In my body there exist points of control of its diverse activities. 4. There are important differences between the true state of being awake and the other mental states. 5. The Force can be led to the point of real awakening. 6. The Force exteriorises itself as a second body or double. 7. The double either dissolves after physical death because of internal contradictions and loss of consciousness, or it evolves perfecting its unity upon breaking the contradictions and gaining the state of being awake. 8. The nature of the Force and of the double is that of light. 9. There exists a luminous centre-giver-of-life from which proceeds the energy (or Force) of everything alive. 10. From the luminous centre proceeds life and circulates through all the living species, from the most primitive to man. Only in man, unifying itself, (by his kind and conscious work), can it continue evolving after physical death. In other cases, to the dissolution of the body corresponds the darkening of the light and its transformation into other animated scales of lesser consciousness. This apparent decline of light is compensated by the reproduction of the living beings in their scale and by the expansion of evolutionary posibilities in each being. 11. The luminous centre continues producing light and the creation continues developing. 12. The double may consolidate itself through its unifying activity or when receiving the Force directly from the luminous centre. 13. These conclusions made me recognise in the prayers of ancient peoples, the germ of a great truth that was darkened in rituals and external practices, they not having attained the development of the inner prayer, that, realised with perfection, puts man in contact with the luminous centre. 14. Finally, I noticed that my "discoveries" were not such, but that they were due to the inner revelation to which accedes everyone who without contradictions searches for the light in his own heart.

1. Different is the attitude towards life and things when the inner revelation strikes like lightning.

2. Following the steps slowly, meditating on what has been said and on what has yet to be said, you may convert non-meaning into meaning. 3. Now it is not indifferent what you do with your life. Your life, subject to laws, is exposed to possibilities that you may choose. 4. I do not speak to you of liberty; I speak to you of liberation, of movement, of process. I do not speak to you of liberty as something still, but rather of liberating oneself, step by step, as he who approaches his city becomes liberated of the necessary road travelled. 5. Then "what must be done" does not depend upon remote incomprehensible and conventional morals, but upon laws: laws of life, of light, of evolution. 6. Here are the said "Principles" that you must observe if you want to put yourself into living resonance with all the Universe, of which you are its symbol and its image. 7. To go against the evolution of things is to go against oneself. 8. When you force something towards an end, you produce the contrary. 9. Do not oppose a great force, retreat until it weakens then advance with resolution. 10. Things are well when they march in unison, not in isolation. 11. Things are well when they march at the same time, not when some go ahead and others remain behind. 12. If day and night, summer and winter, are all well with you, you have surpassed the contradictions. 13. If you pursue pleasure, you enchain yourself to suffering. However, as long as you do not damage your health, enjoy without inhibition when the opportunity presents itself. In this way, you liberate yourself. 14. If you pursue an end, you enchain yourself. If everything you do is realised as if it were an end in itself, you liberate yourself. 15. You make your conflicts disappear when you understand them in their ultimate roots, not when you want to resolve them. 16. When you wrong others you remain enchained, but if you do not wrong anyone, you can freely do whatever you want. When you treat others, as you would have them treat you, you liberate yourself. 17. It does not matter in which faction events have placed you, what matters is for you to comprehend that you have not elected any faction. Whatever be your position, your opinion, or your faction, the complete truth is not there, but rather the reverie. Complete truth and liberty arise when you become aware that your position, your opinion and your faction are, for you, reveries. 18. Each one of your acts creates contradiction or unity within you. Contradiction and unity accumulate as acts are accumulated in the memory. In this way, through your repeated acts in one or the other direction, you will make one path easier and another more difficult. But not only this, since there is also taken into account, the importance or gravity of each act you carry out. One or many little unitive acts do not compensate a great contradiction. 19. Whenever you encounter a great force, joy and goodness in your heart, or when you feel free and without contradictions, immediately thank your inner god as if you thanked yourself. When the contrary happens to you, ask him with faith and that gratitude, which you accumulated in your interior, shall be returned, transformed, and expanded in benefit. However, you can not ask your god if you have not previously made contact with him, upon awakening the force and rendering him joyfully your goodness. The greater be your

gratitude, the greater benefit shall be returned to you when it is necessary. In this simple way, you shall experience that your immortality and evolution depend on the growth of your inner god. 20. Never ask your inner god for something that opposes these principles, because he shall give to you in accordance with your petition (and the more so, if the force you have accumulated is great) and then, you shall begin to enchain yourself.

1. Only if you have comprehended what has been explained up to here, are you in conditions for liberating the force. If you have not fully comprehended these last points which, moreover, should be converted into your daily way of facing life, it would be advisable for you to meditate on them until they become clear and practicable to you. If after long and patient meditations they continue being obscure for you, search for those who precede you on the road so that they help you in your evolution in the way that you would help others with less experience should they come to consult you. 2. Now follow with attention what I shall explain to you since it deals with the way of operating, necessary to produce the great passage of the force. 3. Withdraw with simplicity to some place away from all noise, together with some other who is attuned and partnered with you in these truths. Read aloud, repeating until comprehending the significance of this account known as the "Guide of the Inner Road": "On the inner road you may walk darkened or luminous. Attend to the two roads that unfold themselves before you. "If you let your being hurl itself towards dark regions, your body wins the battle and it dominates. Then, sensations and appearances of spirits, of forces, of remembrances will surge. There you descend more and more. There dwell Hatred, Vengeance, Estrangement, Possession, Jealousy, and the Desire to Remain. If you descend even more, you shall be invaded by Frustration, Resentment, and all those reveries and desires that have provoked ruins and deaths upon humanity. "Do not choose that path, which is set with seduction as a trap. If in turn, you impel your being in a luminous direction, you shall find resistance and fatigue at each step. There are penalties for this fatigue in the ascent. Your life weighs, your memories weigh, your previous actions impede the ascent. This climb is difficult by action of your body that tends to dominate. "Your body must be observed and your mind fly towards luminous spaces. "In the steps of the ascent you will find strange regions of pure colours and of unknown sounds. "Do not escape from purification that acts like fire and horrifies with its phantoms. "Reject sudden fears and disheartenment.

"Reject the desire to escape towards low and dark regions. "Reject the attachment to memories. "Remain in internal liberty with indifference towards the reveries of the landscape, with resolution in the ascent. "The pure Light dawns in the summits of high mountain chains and the waters-of-thethousand-colours flow between unrecognisable melodies towards crystalline prairies and pastures. "Do not fear the pressure-of-the-light that moves you further away from its centre each time with increasing strength: absorb it as if it were a liquid or a wind. Certainly, in it is life. "When in the great mountain chain you find the hidden city you must know the entrance. However, this you shall know at the moment in which your life is transformed. Its enormous walls are written in colours, are felt. In this city the done and the to-be-done are kept. For your inner eye, the transparent is opaque. "Yes, the walls are impenetrable for you. "Take the strength of the hidden city. "Return to the world of the dense life with your forehead and your hands luminous."

1. If after repeating the Guide of the Inner Road, its meaning should still be incomprehensible, try to share the mental "climate" that is reflected in it. The preparation in order to go ahead is carried out through the comprehension of its symbolism or through the perception of its "climate." 2. Compenetrate strongly with what you understand or, depending upon the case, with what you feel, and then imagine a transparent and luminous sphere that lowering towards you ends up lodging itself in your heart. You shall recognise at once that the sphere stops appearing as an image to transform itself into a sensation inside your chest. 3. Observe how the sensation of the sphere slowly expands from your heart towards the outside of your body, at the same time that your breathing becomes more ample and deep. 4. If you do not take care of that which I tell you now, you shall be overcome by the force and instead of controlling it, you will fall into a "trance", into an hypnosis as stupid as that manifested in any medium. 5. Mentally observe the position of your body at the same time that you feel the expansion of the sphere. Do not forget at any moment the position of your body. Do not try to pay attention to your breathing« Let it act by itself.

6. I must repeat this to you, which is of importance: your attention, in such moments, must be on the sensation of the sphere that expands and at the same time, on the position of the body. If you cannot achieve this, it is advisable that you stop until achieving it in time. But in no case avoid what I say, under the danger of being dragged towards the crepuscular, towards the dark, towards the trance. 7. If you have carried everything out with correctness, inner purity and without sudden fears, you shall begin to experience the great passage of the Force. Your legs and arms will begin to "electrify." Later on, all of the body will receive progressive undulations, which will tend to move it convulsively« You must stop such a thing by standing up, opening your eyes well and walking until the force is diluted. 8. If, instead of that violence, you perceive the great passage as a simple undulation, notice that in a short time all types of confused and contradictory emotions will begin to be liberated without your direction. This last thing must not occur« You must stop it as in the previous case. 9. If you dominate the undulation and your emotions are no longer contradictory, even if they manifest themselves strongly, you may continue, but then observe that the images, the memories and the fantasies will begin struggling amongst themselves in order to gain your conscience. You must prevent such a thing in the known way. 10. If you now control your body, your emotions, and your images, then you may let the great passage of the force be produced. You will begin to perceive the light and new colours and sounds, but they will not posses you, they will be controlled by you. Then, you shall prove how your consciousness expands and how the force increases more and more within you, realising the contact with the fount-of-light. 11. When the experimentation of the great passage becomes excessive or intolerable for you, you must end that state by imagining that the sphere contracts and after that leaves you towards the heights as brilliant and transparent as it was when starting with all this. Moreover, you know that there exists the other more drastic procedure, but only recommended when the control is about to be lost. 12. Now you will comprehend why, before starting with all this, I recommended that you surround yourself with another, partnered with you in these truths. If someone experiences the loss of control, it is the duty of another to take him out of that state. It would be better, in any case, for several to work together, and not only two in the great passage of the energy. Done in another way, a few may fall into the stupid hypnotic trance whose greatest danger is in recording very bad experiences that will later be hard to eradicate, happening as they do in the opposite direction to consciousness-of-self. That opposite consciousness receives the name of "crepuscular" that reveals it to the perfection. You must recognise in the range of the crepuscular: hypnosis, mediumship, the action of drugs and, in general, all phenomena that produce the great passage overcoming the control of the clear and ascending consciousness. Almost all "extrasensory" experiences and even those of projection of the double are produced from the crepuscular. Mistrust such manifestations and consider them as the "temptations" that saints suffered in their evolution, according to what the legends say. 13. All the "magical" practices, aesthetic or religious that alter the senses, go in a crepuscular direction. 14. Now, if you have worked carefully observing these recommendations it may happen that, nevertheless, you may not have been able to produce the great passage. This will be a

symptom that you lack internal unity. In any case, go over this again, until in time you are able to achieve it. 15. Be it or not, that you have achieved the great passage, you are allowed to realise such works only once a month, on the same day and at the same time. 16. I shall end with this: In the measure that you advance you will experience the force as something that grows within you, that gives you unity and that binds you to another plane with which others are also connected who, like you, construct for this life and for after it. Some day you will recognise the light and the brotherhood of light. You will recognise that this brotherhood has its temple, not in a physical place, but on a mental plane in which participate those who work for themselves and for awakening the whole human genre. 17. Be it as it is, you must not take as certain something that you cannot yet experience. Enough damage has been brought upon humanity by the belief without experience and the dogma that darkened the wisdom bequeathed by the great instructors. Enough horror and exploitation to the world has been the existence of priestly castes who took advantage of half-truths to impose themselves.

1. He who has the fortune of having achieved the great passage and who directs it towards his evolution, has obligations towards those who are on the road behind him. It is useful that those who go behind the eldest one gather wisdom and experience from them. 2. In many cases, those who have control of the force may transfer it to those who inspite of their efforts are not able to achieve the great passage. This is done in those meetings in which in all present there is this strong and solidarian desire. Then, when the great passage manifests itself, it is enough that the force is displaced through the maintained contact between those who are in different conditions. This transference was known since ancient times as the "laying on the hands". The Force can, in effect be transferred when you dispose its control and I tell you that just as the double may be projected, so may its energy manifests itself at a distance in the phenomena known as "extrasensorial". Nevertheless, in its moment I warned you of its disadvantage. 3. The Force may be transferred to others and also to objects that are particularly adequate to receive it and conserve it. I trust that it will not be difficult for you to understand the function fulfilled by the sacraments in many religions and equally, significant of the sacred places, and even the priests and pontiffs supposedly "charged" with the force, and that were later on converted into fetishes without profound significance. When some objects were adored with faith in the temples and were surrounded with ceremony and ritual, surely they "returned" the energy accumulated through repeated prayers to the believers. Underlying this, that latter became superstition (that is still conserved by ignorant people), was the real intuition of the existence of the force and the aptitude to transfer it. 4. Let us talk now about the case that you already know by experience, the action of the force. The production of the great passage is carried out at the most once a month, so that the liberated energy takes its time to reorder itself. In this way, you obtain the necessary benefits, without the contrary effects being manifested that can lead to deterioration, through continued demands left to improvisation. On the other hand, the sudden

circulation of the force in the organism produces the mobilisation of the points of control of which I spoke to you in its moment. Then, little by little, one begins to perceive a profound and positive change in the general attitude of those who carry out these things with prudence. 5. Every new great passage is a reinforcement of the change that is being experienced. This will be healthy if, each time, it is produced with greater control and expansion of the consciousness. An opposite effect clearly points out that the operations must be suspended. 6. I suppose that your case is the best and therefore, I am now able to recommend to you that after the great passage you conserve in yourself the physical sensation of "charge" and that you maintain yourself in the presence of the force in your daily activities. You may for this use the resort of not forgetting your body at the same time that you deal with other things. Little by little, this sort of divided attention consolidates that new mental level known as "consciousness-of-self" or true waking state. As strange as it may seem to you, that "not forgetting your body", you must comprehend that the contrary happens in the normal state of vigil. When the body is forgotten, the own "I" is also forgotten; therefore, one forgets oneself, being influenced by the reveries, the fantasies and the hypnotic action of the surrounding world. Thus, thanks to the forgetting of oneself, people are easy prey to non-demonstrated opinions, to beliefs, to appearances, to authoritarian prestige and criteria, and, in general, to all propagandistic and irrational action. 7. I do not suggest to you here that you separate yourself from the everyday world; on the contrary, act in it without fear or withdrawal, but do not forget yourself.

1. The greatest discharges of the force are produced by uncontrolled acts. These are: excessive sexuality, imagination without restriction, immoderate small talk, uncontrolled curiosity, and exaggerated perception (to look, listen, taste, etc« in a frantic and useless way). 2. As for sexuality, you must correctly interpret this: such function must not be repressed for in that case you create mortifying effects and internal contradiction. Sexuality orients and concludes in its act, but in no way must it continue affecting the imagination or searching for a new object of possession. It becomes evident that if the external stimuli or the fantasy overexcite the function of sex, it becomes excessive. 3. It is clear that the recommendations of chastity and abstinence hadin their moment a relation with the force, but the instructors who put their attention on that, in no way explained it in repressive manner, but rather in an over-elevated way. 4. Later, the control of sex, through a determined social or religious "moral" served for purposes that had nothing to do with the evolution, but completely the contrary. 5. The force overflowed towards the crepuscular in the repressed societies, and there the cases of the "bedevilled" multiplied, likewise "witches", sacrilegious people and criminals of all kinds that rejoiced with the suffering and the destruction of life and beauty. In some tribes and civilisations, the criminals were distributed amongst those who executed and those who were executed. In other cases, everything that was science and





progress was persecuted because it was opposed to the irrational, to the crepuscular, and to the repressed. In certain primitive peoples, there still exists the repression of sex, as well as in others considered "advanced civilisations." It is evident that in one and others the destructive signal is great, though in the two cases the origin of such a situation be different. If you ask me for more explanations, I shall tell you that in reality, sex is sacred in itself, since, thanks to its exercise the fall of light to inferior scales (upon the disintegration of bodies) is compensated by the reproduction that allows for the surging of new evolutionary possibilities. Never believe the lies of the poisoners of life when they refer to sex as something despicable. On the contrary, in it there is beauty and not in vain is it related with the best feelings of love. Be careful then and consider it as a great marvel that must be dealt with delicacy, without converting it into a source of contradiction or a disintegrator of the vital energy.

1. I explained to you in one of the principles: "Whenever you encounter a great force, joy and goodness in your heart, or when you feel free and without contradictions, immediately praise your inner god as if you thanked yourself. 2. Your inner god is none but that energy which goes on acquiring unity in you through your conscious work and that goes on conforming to the double, capable of growing with the great passage of the force and transcending beyond this life. To "praise" signifies to concentrate your positive moods in that radiant inner, simile of the transparent sphere that you know. This allows you to associate the positive states with such representation in such a way that to the inverse (in fainting situations) upon appealing to the identical image, it should return the psychic "charge" that was associated with it. In addition, this energy is elevated because of the contact with the force; its action transcends the simple field of the mental-personal. 3. Because of all this your inner god will return that which you should ask from him, amplified in benefit, as long as you have made contact with the force (great passage) and you have accumulated within you numerous positive states. 4. So that all of what has been previously said should become even clearer, I shall add that the non-forgetting of the body or of oneself in daily life, may be progressively achieved if the attention to the body is reinforced with this internal image that I have just mentioned to you, or at least, with the sensation of the existence of the force in oneself.

1. You must now acquire enough perception of the different inner states in which you may find yourself. 2. The first state, that in which no-meaning has primacy, the one we mentioned at the beginning, is known as the state of simple and diffuse vitality. Everything is oriented by the physical needs, but these are often confused with the contradictory desires and images. In there is darkness and the light of reason is very far away. One remains in that








state vegetating, lost amongst undefined forms. From that point, proper to deep sleep, one can evolve only through two possible roads: the road of death or that of mutation. The road of death puts you in the presence of a dark and chaotic landscape. The ancient people knew this passage and almost always located it "underground", in the abysmal profundities. The instructors also visited this kingdom to later "resurrect" in luminous levels. Through the road of death, the state of diffuse vitality is acknowledged, then dying to the previous life and ascending towards another state. Arriving at it, you find the refuge of regression. From there open two roads: that of remorse and the other one that served for the ascent, that is, the road of death. If you take the first one it is because your decision tends to break with your past life. If you go back through the road of death, you destroy your evolutionary possibility and you fall again into the abysses of diffuse vitality. Now then, I told you there was another path to escape from vitality, and that it was that of mutation. If you choose that road it is because you want to emerge from your painful state, but without being disposed to abandon some of its apparent benefits. Therefore it is a false road, known as the "road of the left hand", the word "left" meaning "twisted". Many monsters have come out of the depths through this tortuous alley. The have wanted to take the heaven by assault without abandoning the hells, and therefore, have projected infinite contradiction into the world. I suppose that, ascending through the kingdom of death and through your conscious remorse, you have arrived by now at the abode of the tendency. In it you may not rest for a long time. Two narrow ledges sustain your abode: conservation and frustration. The conservation is false and unstable. Walking through it you illusion yourself with the idea of permanence, but in reality you descend very rapidly towards vitality which you had overcome through death and remorse. Bad is your position in the abode of the tendency: you let yourself stay and you fall, or you responsibly take on the road of frustration (painful, but the only-one-not-false). On failure upon failure you may arrive at the next abode that is called "the abode of deviation". Be careful with the two roads that you now have in front of you: either you take the road of Resolution that carries you to the dwelling of Generation or you take that of Resentment, which makes you go down again towards the refuge of Regression, towards the refuge of semi-sleep. There you are placed in front of the dilemma: either you decide for the labyrinth of the conscious life and take the resolution or you regress to the labyrinth of the dark life. Many are those that not having been able to surpass themselves, regress towards the inferior kingdoms through resentment. Unfortunate is he who having painfully arrived at the threshold could not open the entrance of awakening! But you who have ascended through Resolution, find yourself in the first shelter of rest known as the "Generation". There you have three doors: one is called "Fall" that carries you directly towards Regression, another one is called "Intent" and the third "Degradation" which carries you indirectly to the abyss, through backtracking abodes and roads in this order: Tendency, Frustration, Deviation, Resentment, Regression, Death, Vitality. Without doubt you must choose the one in between. Go up the small stairway of the Intent and you shall arrive at an unstable dome. From here, you displace yourself through a narrow and winding hallway that you shall know as Volubility, until arriving at an expansive and empty space, like a platform, that has the name of the open-space-of-the-energy.

10. At that space you may be frightened by the deserted and immense landscape and by the terrifying silence of that night transfigured by enormous and immobile stars. In there, exactly over your head, you shall see fixed above the firmament, the insinuating form of the Black Moon. In there you must await dawn patiently and with faith, because nothing wrong can happen to you if you keep yourself quiet without despairing. 11. It may happen that in such a situation, you should want to arrange for an immediate exit from there through your own inventiveness. If such a thing happens, you could grope your way in the dark to any place so as not to wait for the day in silence and with faith, but you must remember that all movement in there is false, and is generically called: "Improvisation". If forgetting what now has been revealed to you, you will begin improvising movements on your own, for sure you would be drawn into the whirlpool between paths and abodes until the darkest depths of the dissolution. 12. How difficult it must be for you to comprehend how the internal states are enchained to each other! If you would see what inflexible logic is in the consciousness, you would note that in these things, he who blindly improvises fatally begins by degradation of the teachings; later the feelings of frustration surge in him, and still later he falls into resentment and finally arrives at death and at the world of vitality in which all is forgetfulness of what one day managed to perceive. 13. If on this esplanade you are able to reach the day, the radiant sun will surge in front of your eyes, that shall illuminate objective reality for you. Then you shall see for the first time that in everything existing, there lives a Plan. 14. It is hard for you to fall from there once the Plan has been revealed to you, unless you voluntarily made the decision of descending to the inferior kingdoms for the benefit of others who must be instructed in these truths. If such is the case, you shall descend through the Purpose, until the abode of Instability and from there (if such is your wish) you shall descend even through Fatality to the levels you should choose. 15. But who speaks of going down, when he has consolidated consciousness-of-self in a permanent form, the state of being awake which is no longer lost? Who speaks of descending when one lightly touches the level of the creative consciousness!? 16. I must not talk anymore of these truths, because they, without experience, only serve to transfer to the field of imagination what effectively may be carried out. 17. May it serve you, what has been said until now, you who come from the far away nonmeaning. 18. If what has been explained here should not be useful for you, what could you object to or put above this teaching, if anyhow, nothing has any fundament and reason for your state of existence, near to the image of a mirror, to the sound of an echo, to the shadow of a shadow? 19. On the contrary, rejoice if a luminous cord has descended to the world of darkness. Rejoice!, but remember well that we have brought the true word of redemption, which says: "Only you may redeem yourself."

1. Heed my considerations. In them you will not only have intuitions of allegoric phenomena and landscapes of the external world, but also real descriptions (nonallegoric) of the mental world.

2. Neither must you believe that the "places" you pass through in your walking, are those browsed by the double during its separation from the physical body. Such confusion often darkened profound religious teachings, and so it is that even today it is believed that the "heavens", "hells", "angels", "demons", "monsters","enchanted castles", "jungles", "remote cities" and the rest, have visible reality for enlightened ones. The same prejudice (but with the opposite interpretation) has taken hold of skeptics without wisdom, who believed these things to be "illusions" or "hallucinations" suffered by feverish minds. 3. I must repeat to you then, that in all this you must comprehend that it deals with mental states symbolised by "objects", that supposedly exist in themselves. This does not exclude, however, that the mind and above all the double with its attributes, act in the physical world. 4. Consider with me as of great importance these three points: Firstly, the Principles. Their examination and observance will produce in you a new way of life. Secondly, the Guide to the Inner Road that, meditated upon frequently, shall prevent you from mistaking the direction in your development. Lastly, the work with the Force, key to the permanentawakening and to immortality. 5. The three points are the pillars upon which rests the marvelous temple of the Inner Religion. The Temple that exists in every human being, so many times touched upon in tireless millenary searches, so many times foreboded during epochs of faith; so many times forgotten in moments of collapse. 6. All religions and of course, the religion of atheism too, have two roads. The road of Fanaticism (or of Conservation) takes you to the abysses. The road of the ascent, takes you to the temple of the Inner Religion. 7. When it was spoken of the cities of the gods where numerous heroes of different peoples wanted to arrive; when it was spoken of paradises in which gods and men lived together in a transfigured original nature, when it was spoken of falls and of deluges, great truth was told. 8. Then the redeemers brought the Word and came to us in double nature (human and divine) so as to re-establish that lost timeless unity. 9. The hero of this age already flies back to the stars. He flies through dimensions previously unknown. He flies without doubt towards the hidden temple of the City of God. 10. You, I and all our brothers and sisters, perceive the doors of the temple of the Inner Religion.

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