Summary of Drummond IV

Summary of Drummond IV (9, 10, and 11 of June, 2000) Concerning the proposed works. The mechanism of "thanking" is to recognize certain types of images that are very positive for you personally. And we are interested that these be recorded well. They have enough force to compensate very negative situations in the life of the person, if and when these images are structured well and if one has paid a certain degree of attention and has worked these images. This has to be something automatic. It is like pressing a button and letting these images jump out. In other words, they have to be worked very well and they have to be recorded very well. This is a really good trick. These images can be worked very well in presleep. That is, one can place oneself in a disposition to sleep and get involved in the construction of these positive images. They must be incorporated. We cannot do anything by forcing things, because this brings in the rebounds. Always by the sides, our system is elusive, it is not confrontative. If working these images is difficult for someone in pre-sleep, they will have to build these positive images in some other moments. But in general we say that they can be constructed in the moments of pre-sleep so we can enter into pre-sleep with them. These become automatic so that if you are in a complicated situation, conflictive situation it is not difficult to appeal to this in full vigil, even though the works have not been conducted in vigil. You have built them in a type of semi-sleep, you have gone on practically incorporating them to sleep. There are persons that can encounter a type of anecdote and others can encounter a simple image that is very inspiring. Appealing to this image is like appealing to Jesus for the Christians, or to Buddha in the lotus for the Buddhists, they are inspiring images. They are comforting and they work well in different religions. This mechanism works if and when it has been well recorded, because if you try to construct an image in a difficult moment, you will not be able to do so. It is not going to work, it is not going to function. That image has to be compensatory and with light. If you place it in a given space with light, the climate will arise because of this. This is what happens with certain images, with breathing. In the case of the Yogis, they see this the other way around. The image draws certain climates. You only have to place a certain image and the breathing will follow, it is not the breathing that places the images. They can be scenes that are not linked to oneself and one places his/herself in front of the images in a contemplative attitude. This is not the same thing that happens with the Guides. It is not a contemplative thing that is fixed and that is very suggestive and very interesting, but it didn't have sufficient dynamic so that one gets close to the act of asking. Anyway, there are many forms to works this. But I'm emphasizing the importance of doing it with a mechanism, and later in a difficult situation being able to appeal to it. And I'm saying that not can there be comforting images in front of which one places his/herself in a contemplative attitude. There may also be true guides. They have such a dynamic the gets one involved, its not that one is observing this image, but simply that there is a link. Speaking of different images from one or another level, the same thing happens with the Guides. Guides that can be moved in different levels. There can be a Guide in a complicated and strange level and thanks to the action of this Guide we start finding paths and start finding exits. Then it is not simply as an image that is fixed in a high level and one contemplates this image and that's it. This happens in dreams, the images are not quiet. We are speaking about a type of auto-transference, not so elaborate but the mechanism is that of autotransference. Very well, in this sense, the most ancient Guides are the most powerful. They are not the Guides of "Uncle Joe who was very good to me when I was a child." They have a historical charge or a meta-historical charge that is very powerful. These are mechanisms that are not those of daily life. I would recommend, since you have brought out the topic, to look at the book of Self-Liberation in the theme of transferences and auto-transferences. There one can begin the basis for more complicated works. I would not pay attention to the other themes of relax, self-knowledge and the rest that is very well known to us and which we have worked on a lot. When we speak about the asking and the compensatory images, if we give mobility to that and do not merely use a contemplative image, we are almost dealing with a mechanism of auto-transference. Now a digression that is remotely related to our theme. In transferences, since we are touching upon this theme, pay attention above all to the role of the person guiding, because this is very complicated. Sometimes, the guide, instead of disappearing and attending to the images that the subject is bringing out, the one guiding places his own content. That is the problem. The one that guides the transferences has to suspend judgement and be guided by the images of the other. The point is to participate in the overcoming of resistances so that the person who has problems... one can suggest a transformation, a contraction, an expansion or a raising of the level. We are interested in a good relax. Especially internal relax because we could loosen the muscles very well and yet not realize a profound relax. This is an interesting mechanism. Fine. But we are not in the theme of relax. We are just commenting on how the position, the tensions, and the rest of that go on moving images. This subject of the asking and thanking and entering semi-sleep to record the images that one will find will be interesting when one appeals to them. This is not exactly an auto-transference. In passing I have alluded to certain recordings that are based on little supports. For example, you may have heard us speaking about "mudras," certain positions, certain gestures that many people find very magical, very special. In reality, images are being associated with corporal positions. How is this possible? The corporal positions, the tensions, the positions of the head and the rest of these take us to the arising of given images from a corporal posture that we find interesting. A Christian author of the 16th century in a book titled The Book of Spiritual Exercise said: "It doesn't matter if the person praying has or does not have faith; he genuflects, places his hands together, lowers the head, invokes God, repeats this and invokes again..." He was explaining a mechanism, the same mechanism which ends up provoking emotions. This can even be applied in directing theatre as was done at one time by Stanislavky. When you have to imitate an old man, fine, worry about taking on an enclined posture with a cane, what are the attitudes, speak with a broken voice, and the emotional state will arise... It could also happen that some "mudras" appear while working with the Force, and this depends on the cultural landscape that you have, for example, someone may have assimilated the Orientals at an early age. One can be conducting the work with the force, with mudras that are proper to the Buddhist, but it is not necessarily for everyone. This is related to the cultural landscape. In the case of proximity to death, those that are dying with severe anoxia what they see in any case is the tunnel but not what is inside the tunnel. That is proper to the prime materials of a cultural type. The same thing can happen with the mudras when one is working with the Force and starts to assume certain postures, but these are related with images that one has recorded and that corresponds to very precise cultural elements. In the case that we mentioned earlier, there is something very deliberate. "Place your hands together, lower your head, breathe deeply, invoke God, and you will see that faith arises within a short time." He has organized a system of mudras in the exercises. These are the clasped hands, the head lowered, deep breathing, placing oneself on your knees before God, invoking Him strongly and we will see how faith arises. It doesn't matter that you don't have faith. It will appear. And this is not an isolated mudra, it is a complex system of mudras with a collection of corporal postures. The registers are more or less universal, because we all have two legs, two arms, the head above, instead of the head below like some creatures, and so the system of impulses is translated in a very similar manner. This is the producer and translator of a great system of images and in order to understand this, it is not necessary to appeal to the myths of the collective unconscious. The same field of tensions is experienced by the European, the Oriental, in Antarctica; the epoch is not important either. Time and space passes and there is a translation of impulses that are universal. So he asks, "Where did they get the same symbol if these cultures never touched each other?" So then appears the whole story about the collective unconscious when in reality we are talking about translation of impulses. But returning to the theme, there are mudras, and corporal postures can be associated to emotional states. There are different resources to associate images and to associate climates. This also happens with the "yantras," systems that help with concentration but that can also help with associating knowledge with images. The "mantrams" have sounds associated with climates and with adequate images. They don't have power by themselves as some have believed, but they have an enormous associative power if they are recorded adequately. It depends on the construction that is realized. That is why people two do not know very much but who manage these things with faith have very important results, because we know that faith is an affective charge of the first quality... ..... I respond to the comment that has just been made. In that case you talked about dreams that in which we see a passing of force in very vivid colors. I make this comment: sleep fulfills many different functions, one is to provoke profound distensions that are not easy to produce, and in profound sleep in the stage of dream without images, important distensions are being produced so that sleep has stages that go on fulfilling many different functions. But another function that appear in sleep with dreams, with images, is to recompose the raw material of the previous day. Many people at the popular level say that "one learns during dreams" that one works during the dream on certain things that don't fit together very well, " I'm going to talk it over with my pillow" they say. These are other functions that are being fulfilled by sleep. There is a re-organization of images and the re-channeling of the contents of the material of the day. They are being placed in the shelves where they correspond because during the day we realize different things but not necessarily do we fit everything together correctly. In dreams we produce the fitting of contents. We are interested that dreams be able to capture given climates that reflect mental situations, very precise system of tensions, mental directions that are seen thanks to the dreams, but we do not pretend to realize works during the dream nor to alter them. Dreams fulfill a very good function. We look at dreams and we make notes and study them so that we can recover elements that allow us, by working with them in vigil or with some procedures, to improve our thing and to give charge to directions that interest us. It is not that we are interested in having better dreams. We are trying to improve all the psychic mechanisms as a result the dreams will be better. But this will be a consequence and not because one is going to modify the dream; rather one is going to modify the economy of the psychism. So it is also possible that more interesting dreams appear. This is a mechanism that has to work. As regards the concept of the "reality" of dreams, this is something that we have to leave within parenthesis. We mention the theme of dreams to do things with them, to work in interesting mental directions. And it doesn't matter whether it is real of not, we are interested in giving interesting direction to the mental process. About the psychic energy Regarding the topic of energy, a topic that is liked by so many different currents (everyone talks about energy), what energy are we talking about? We are speaking with precision about psychic energy and later if you want and because of the concommitances it has, psycho-physical energy. We are not speaking of a different type of energy, we are talking about psychic energy. Example, do you realize that when you look at this object, you can place a lot of attention and later we can remove the attention from the object, do you recognize that you can record the object very well, and then close your eyes and represent it with strength? Yes! With less strength, yes. All of that greater intensity in the image, all this greater or lesser brilliance in the image, all these dispositions of the attention that is concentrated or not, all this giving direction to images in one meaning or another, is detecting the work of the psychic energy. Psychic energy is not up in the air. You recognize a psychic energy with the brilliance of the image, the intensity of the image, in the intensity of the image, in the climate that discharge and charge again. This energy really exists! We have to see how the psychic energy is altered in the different levels of consciousness. For example when we say, " okay, let's let go of it right now because I 'm dying of sleep and I cannot concentrate." There is a lowering of psychic energy at least in the apparatus of the formation of images. We note this suction of energy and we also note the heightening of energy. We are talking about a theme that is very interesting and this is the economy of the energy of the human machine. We have touched on the theme of energy to come to agreement with minimum of common language. Undoubtedly over an image there is more or less energy. Over attention there is more or less concentration and over the emotional states there is more or less force. The emotional states charge or discharge. We are speaking about psychic energy. So it is nothing so ethereal, it is a precise thing that cannot be measured with an apparatus, but can be registered when there is energy in the image when it wastes away or when we lose this energy. Tensions are reflected in this energy. When we talk about psychophysical energy, and all the energy of the psychism and the direction of the psychism, we are talking about something that we have known superficially, we have known" in the disciplines." If in order to create a work of auto-transference, we have to build a lot with the disciplines, we have to build a lot more. But undoubtedly, we are talking about domesticating this direction of the energy. This is perfectly possible and the supports that are used by those that are domesticating this question are very strange. It could be an objectal support even when the object itself doesn't mean anything. There are very spectacular supports that are provoking psychic transformations that are very important. The "disciplines" have the purpose of provoking very important transformations in the economy of the psychism. They are moving the basic channel of psychic energy. We are working with basic energy and we are always speaking about the circuit itself and we do not exclude the possibility of other energies or exteriorizations. We see, in the work with the Force, that the Inner Look explains the same rudimentary thing that is later seen in the "disciplines". So just like this topic of images, which could be an image that takes you out of a difficult situation in daily life, depending on how one constructed this image, and since these images are a type of auto-transference that are very basic, the work with the Force is a very elementary work. These works with the Force are seen in all cultures, in different religions, phenomena are produced without the subjects understanding very well what is happening. These are energy works that have real commotions in the psychic apparatus. It is a procedure to move the energy of the psycho-physical machine, in a very empirical way in the different religions. In our case it is more directed because we give it a given direction. We don't go to the crepuscular. There are differences, we aim towards a direction that is more or less conscious. You can manage this, this happens with the Force where there are some phenomena that are more or less spectacular, phenomna that we will see procuced later in an individual or collective manner in certain cults or religions. Internally there is a liberation of energy that is very important. The managing and the liberation of the phsychic energy is the highest point of internal work. We are always touching the religious phenomena, the occult, because precisely these are the activities that have to do with activities that end up mobilizing psychic energy. We are always touching these themes because in these placements of peoples in the religions, in the groups, phenomena of energetic mobilization are produced. Comments by the group. "Negro, we made a synthesis of what we saw yesterday and we formulated three points as questions that interest all of us. We would like to tell you that as a group we coincided that, faced with what is coming, we are ready to go, and that what we want is to prepare ourselves for this process and to get to know it, that is our situation. Secondly, we want to understand with greater depth the topic of energy from a psychological point of view and also from the transcendental point of view, so that we can advance experientially in this process . Thirdly, we know the train in coming and we want to get on the train, we don't want it to pass through and stay there looking at the sidewalk. So we want to know what the train is like and how to get on board." Negro: Whatever we do, has to be realized with liking, with fitting, it is a very bad recommendation in these things to realize them in a forced way against what one feels against what we feel profoundly. This is very clear because regardless of what we do, it has to be in favor of what one feels, as an internal process that is independent of what happens with others, or does not happens with others, this is another whole story... What we do has to go towards the developing of the personal process, and that is how matters have to formulated, because who knows, what is good for the personal process and is registered as interesting may end up being very good for others. To propose it in the opposite way is very different. I am also saying that since the train is coming, one would like to know what characteristics it has, but in reality that doesn't matter much. It is not a decisive thing. I also believe that the train is coming, and as to how we are going to get on board, we will have to discuss that in its moment. For right now, we have to notice that there is a lot of perturbation in the social field, perturbation in the system in general, I imagine that many things will accelerate specially those related to general "tendencies" in this worldwide process. There is a universal upheaval and a very great confusion about the direction of this process. And there is a great worldwide perturbation in the spirits. In regards to what you have discussed, in regards to the questions and your opinions, all these things having to do with the mobilization of the energy will be interesting, with this register. I agree that this is the point of importance for us at this stage of the game. We are interested in the theme of energy and all that not only from a psychologicl point of view but also from the transcendental point of view. Returning to the topic we have discussed earlier. Everyone talks about the energy, it is fashionable to do that. We are talking about psychic energy, psycho-physical in some, psycho-corporal energy that is experienced in the body -- it is not experienced in the stratosphere -- and we recognize the different charges of energy. For example, regarding the brilliance of images, the discharge of the images, the power in the concentration, the lack of energy to concentrate, you are recognizing the energy, you recognize it in the work of images, in your attention, in your psychic economy, and you also recognize that this energy is subjected to corporal ups and downs. You are sleepy and cannot concentrate. You notice that you lack enrgy. It is not that you have lost energy in your entire apparatus but that the energy has gone to other levels and therefore you register that in the level of vigil you don't have energy to pay attention and you fall asleep. It is not that you have lost energy, but it has been distributed in a different way, you are touching other levels in your moments of process, in your daily cycle, and it isn't that it was discharged to ground or that you can charge it by bringing it from some lightning rod. We are talking about this energy that is circulating in your circuit, we have no need to appeal to other things in this work with energy. The first thing we have to do is to recognize in ourselves, before anything, how this energy is working according to the situation and what management we can have of this energy. As a matter of fact, it is very reasonable but we don't want to stay there, true, but we want to begin there and see how we can have some control. Tomorrow we will conduct a little work. From The Inner Look Let's see chapter 7, we will be touching on the work with the Force but sometimes we do it in a roundabout way getting closer and closer... Reading from Chapter 7. Presence of the Force. (The 5th Day) We are talking about the nervous circuit. We are not talking about the circuit of humours, nor of the blood nor of the hormonal circuits where different things are fired off via substances -- that is a chemical circuit. Nevertheless, there are discharges that are very quick like that of adrenaline which begins to circulate and you rapidly receive an impact. However, the speed of the nervous impulse is greater, you can register this through experience. We are talking about two circuits in the body, a chemical circuit where there are substances that have a very high velocity and an electrical circuit if we must use a name, which has to do with nervous terminals. This last one has a great velocity and according to the level of activity it can become very fast, we are speaking about this circuit. We may also mention certain plexi where there is a lot of nerve connections as may be the case with the solar plexus which is activated strongly in the moments of motor activity. One also recognizes thoughts as if they were localized in the head, or when making calculations or trying to remember. One feels in the levels of all the plexi, but if we have to say where this activity develops, we would say in the head. Similarly, certain emotions, specially the stronger ones, are related to the cardiac plexus. You recognize these emotions when breathing follows the movement of the heart, but you also recognize in the cardiac plexus that package of nerve fibers that cover this organ, this heart muscle and this is a strong activity that is linked to the work of the emotions. That is why since ancient times certain points have been associated with this peculiar work of the consciousness. The work with emotions have been linked to certain points in the body and some people have believed that emotions originated there. People used to believe, and in in some places they still do, that emotions are generated in the heart, this depends on a given culture. In other cultures, the Egyptian culture, emotions do not come out of the heart, they come out of the liver. When the subject died, a Pharaoh or just an ordinary person, the different organs were taken out of the body and were weighed . By weighing the organs, they were weighing the product of the emotions and the thoughts, and in the weight of the organs the priests with most experience would see the weight of actions. And later, when the corpse was emptied, all these organs that were weighed were placed into vases. Extracting the organs was a matter for specialists, we have to see how they removed the organs and how well it was done, the brain was taken out by nose, and this was an experience of hundred of years, until they were empty within. Of course, we still have ridiculous viscera like the stomach, which was not very interesting. But viscera like the heart, the kidney, the liver, the sexual organs were very important. All of these went into the containers, and all of these were gathered after the ardous process of mummification. They placed a quantity of preservative products inside the subject, and other products were applied to the outside of the body, and the body was macerated for 70 days, and then the process was finished and the subject was placed in the tomb next to the containers. Of course, the double recognized the existence of these organs, and the problem was when the weight of these organs, the weight of bad actions were pulling down and things were not going well. They spoke about the weight of bad actions which was linked to the viscera, but we have to know how to interpret it and this was a theme for specialists. Here they tried to see what was happening and what had happened to the subject. It was an interesting point of view that all of this was in the viscera. The subject's biography is in the viscera that are being studied and weighed, and with this the Book of Life is being constructed. If he was able to become independent of his actions he would go towards the sun. This theme about actions or biography being linked to the body is very interesting. It is like saying: according to the things that you have done and to your cenesthetic registers, all your system of tensions and your negative emotions are in memory. This vision of the actions and the body, the actions of people linked to the body, not only in the circuits of memory, in the circuits of the superior nervous system, but also the system of tensions. They would say this is a vinegar, this is an acid, this organ is sweet, all that that thing that is cenesthetic and have to do with the sense of taste was linked. Behavior linked to corporal questions so there was a lot of care and investigation in the internal processes that will link with visceral questions, let's say to cenesthesia. In this era, everything was far away from scientific knowledge, but the fundamental perceptions of the psychological processes, here, as in other places, were very advanced. They knew there was a relation between mental processes and visceral questions, and they did not talk about cenesthesia, yet they knew about it. In other cultures, this has been linked to the points of the concentration of energy, the chakras. In the case of the East Indians, they are nerve terminals similar to those we know as the plexi but with other implications. They add something else which is a mystical circuit that doesn't exactly coincide with the "chakras", but is also related to them. The energy displaces itself at different velocities from chakra to chakra by a central channel where the energy travels, and around which the "Ida" and the "Pingala" are oscillating, are doing semi-circles, are tracing curves, and this is the movement of the enrgy around the central channel, "Sushumna," and there where the rising and falling of the energy is broken, there we find a chakra operating. Then we see these little serpents appearing which are seen in the various cultures, wrapped around a central post and today we even see these in the pharmacies. The Greeks had a tale related to this, we see the legend of Hermes who was the messenger of the Gods, who had winged feet and the myth of becoming invisible. He was also the god of thieves and when he found some serpents in his path, he set the cane down and the serpents wrapped themselves around the cane. So Hermes represents the God of Thieves with his winged feet, the God of Speed, the God of Invisibility, the God of Peace -- he is contradictory in many ways. What is clear is that these representations are very similar and have their own explanations. This is where the magical wands of the magicians come from, the wands of the orchestra directors, those who put everything in resonance and impart the tones to the corresponding musician at the proper time, they set the beat; and thus we also see scepters of the political hierarchies, and from these many things develop. OK, we are looking at Chapter 7, and were are speaking about the theme of the movement of energy, and we are speaking about how in certain cultures those levels of consciousness and those states of conscrousness move in different parts of the body, are reflected in different parts, and we do not pretend to say in any way that it is produced in those points. No, these are registers, you feel them. From there to generalize that they are being generated here, that motricity is generated in the motor plezus or that emotions are generated in the cardiac plexus is an excess and it is not that way at all, but you do feel them strongly in that point. There is a very clear relation between emotional state and body and indicators of the body of the emotional states, that is definitive. Cenesthesia and the works of the consciousness go together, there is no work of the consciouness that does not have a correlation with cenesthesia. Even in the most elevated or superior works of the mind we have the cenesthesia for those registers. Mathematical calculations that have nothing to do with the body, that are totally removed from the body No, it is not like that, the register that one has when one says 2 + 2 = 5 -- that is a cenesthetic register, you can find the solution or rejection to that false solution because the register is not psychological, up in the air, but is found in cenesthesia. And we are not even talking about images, all the images that lead your eye to the right or to the left raise your gaze or lower it, all of this is cenesthesia. The great detector of mental work is cenesthesia. It is a sense that detects the works of the intra-body, a gneralized sense with some specialized points, the detectors of pressures, the thermo-receptors, detectors of temperature and many other type of detectors. This is an organ that extends all throughout the internal part of the body just as touch is extended in the external part of the body, so cenesthesia is the equivalent of the internal touch. For us this sense is very interesting. It gives you a notion of your own existence, it knows where you are, where you are going, where you are coming from, you have some reference of what later you will end up believing is your "I." You get the registers from here, it gives you a signal of the things that are happening which are converted into images. You believe things and you see things that in reality are translations of what is happening in that internal system, so it is a very important theme and it allows a lot of development. Participant: ( The lecture continues) Negro: This is a possible link to everything that is known as somatization, and on the other hand this has been talked about in psycho-somatic medicine. This thing is possible and it is related to psychological phenomena that have to do with the bad placement of energy in the space of representation. We know this experimentally. If illnesses are produced or a person suffers shock and is unable to speak, another one becomes paralytic without organic lesions, it is because they suffered a psychological shock and now they can no longer move or do not have ability to move their apparatus of fonation, their speech, others become blind -- and then a faith healer appears and yells I don't know what. Arise!! And he arises, if and when the problem has been psychological. That shock that takes them out of the layer that corresponds to normal work in the space of representation, where the effectors are connected, in other words, those things that allow him to move, that jump that is produced by shock, separates him and takes him away from the layer where he must work in order for the effectors to function. This displacement in the space of representation allows the subject to think. To imagine that he is moving his legs and yet the legs will not respond to that image. It is as if image has slid out of place. We all know that in order to move the arm, we need to feel it from inside, if we imagine that the arm moves, but the image is that of an imaginary arm seen from outside, the arm does not move. On the other hand, if you take it to the space that corresponds if the representation is taken inside the arm, you can move it. All motricity functions placed upon a space of representation of a given depth. If I translate it to a visual image it doesn't work because visual images fulfill only one function and that is to trace a direction. You can move towards a refrigerator because you know that it is over there, it is to my right and behind me, I have the spatial placement where I have to go firing images to move towards the refrigerator, and this line is created by the visual image, but the visual image itself does not move the body. In order for the body to rise from the chair and to go find things in the refrigerator, there has to be a work in a level of profundity different to the image that gives me direction, which is what gives me the line of action. Many illnesses disappeared when the adequate work of mental energy was re- established, many people became libearated of their pain when they placed themselves again in the level that corresponded, either because of acts of faith or special procedures. The correct image was placed in the level from which it had been displaced. These are very clear psychological cases, and there are other cases which are not so psychological but physical, where psychosomatic medicine gets involved. This medicine is aware that there are mental processes where the subject has proglems, where the viscera are bothering him and where he can re-establish a good functioning if he understands his mental work. Of course, everything is very primary, because to speak of psychosomatic medicine, is to know very well what is happening not only in the body but also in the psyche. It so happens that if you have a theory from ancient times and you have a scheme of the psychism that is very poor, you have a bicycle without a chain; so to speak of psychosomatic medicine is to talk about a good knowledge that today psychologists do not have, so it is stuck, only some things are known. That what we think influences what happens to us, the tensions, but the diagram, the scheme, the plan of the psychism is not adequate. Therefore psychosomatic medicine is not advancing at the speed that it should, knowing the works of the mind, of the consciousness at least. A psychosomatic medicine could develop enormously but we are not into that and yet we are aware of what could derive from this, what could be developed. Undoubtedly, there are chronicles from all the epochs and places where they talked about almost miraculous recoveries from very serious illnesses, and we are not speaking about psychological shocks that the subject experiences. We are talking about complex matters, illnesses, viruses and microbes that are acting but nevertheless the subject recovers. It is possible, there are many chronicles; not everything throughout history is a lie. There is a lot of data of the re-establishment of corporal health in very difficult cases -- almost difficult to accept. There is also this story about little miracles that have worked in all places around the world. So here there's a question of the movement of the body and the energy. Participant: ( the lecture continues) Negro: Their chosen ones, their priests, so here we are no longer just speaking of re-establishing energy that is working badly in the different parts of the body, and of the internal registers, but we are speaking of this movement of energy in others thru the action of those chosen people. There are procedures through which these priests, chosen ones or faith healers, or whatever you call them, thru the mechanism of the laying on of hands, that was one case. Thru ritual procedures where an object is psychically charged, etc. Those who place themselves in contact with this, or with the charged object, the miraculous waters, waters for christening or whatever, or the gentlemen who are into laying on of hands, or others who are under the influence of some passes of energy that were made by these priests. All of them apparently are receiving the influx that has come from those faith healers or fortune tellers. We're speaking about legends: some people did these things and they provoked miraculous cures and they also acted over others and there were phenomena of illumination. Well, that's what we are talking about. Regarding the question you brought up about whether there is a direct influence with an energy or upon the image that the other one has, our thesis is this: that if I place my hand on the subject and I do my thing and do it well, with force and well in place, and he synchronizes with me, he is going to mobilize energy in the sense that I am indicating, it is not necessary that I send energy by remote control, but it is necessary that I realize procedures and I get into his image and his image responds. This is a connection thru images, we are speaking about the laying on of hands, about miraculous waters, about passes of energy. We can see this among different nations and there are people that do it well and people who do it very badly. There is no reason for us to think, based on the economy of hypotheses (we always take the closest hypothesis), in some thing so complicated as a paranormal phenomena, when we have a more immediate explanation which is the theme about the correct placement of the image. The operator is helping the other one to correctly emplace the image, so it's important that the operator, but it is not important because of the "mana-force" he may have, or because of a paranormal force he may have, it is important because he realizes things in such a way that he helps the other to place the image as it corresponds, it has to be something well done. With regards to whether there is energetic transference, it is possible but not necessary. By an economy of hypothesis we do not take that one which is a second hypothesis and one that is further from us, the closest one is enough for us, the other one is not necessary. The other one will be necessary for other stories but not for this. With regards to whether in order to move the cenesthethic image, which is what moves internally, the tracing image is required, the visual, so that the thing moves inside and fixes itself, the visual image is not going to help you at all. How can I move and adequate internal register, how can the fellow that has lost his speech because of shock and imagines that now he moves his apparatus of fonation and that the vocal chords vibrated and all that? No, it doesn't work, he has inserted the visual image, that's where you begin, but in order for that to begin moving, how do we explain to him that he has to insert the corresponding cenesthetic image? He has no way of doing it . Therefore, just as he became disconnected because of a shock, with another shock, with another phenomena of faith, or with another type of actions, we are able to have him make internal contact with his apparatus of fonation, but it is not because he has placed his visual image inside the vocal chords. It is not like that, those cenesthetic registers are not visual, other things are at work. It is not an everyday thing either. One is surprised if something like that happens, it is infrequent, but these are things that happen and after a dream the subject re-establishes his speech. Several years have gone by, he went to sleep and had a special dream. The next day, he woke up exhaulted and he spoke, he was cured in his dream. In the case of the phenomenon of a nightmare, the levels of consciousness are related to the interiority or externality of the image. That is why when people dream they do not move, unless we are dealing with nightwalking in which the body places itself in motion following the image. Notice how curiously in everyday life one moves with images and one's movements are following trace lines. Not in sleep, when you enter sleep as you lower the level of consciousness, you begin to enter the internal spaces of the space of representation and you are disconnected from the external senses. You get into the internal senses and then you can conserve the works of the tracelines, and you can also conserve all the works of the external senses as representation but not as perception. If your sleep is deep, you do not hear anything, you do not smell anything, yet all types of sounds and visual images may appear in your dream, disconnected in the interiror, because they do not move the body. On the other hand, when a phenomenon of nightmare is produced, we are near the altered dreams, we are almost working in vigil, we are in an altered semi-sleep where the images of dreams cause the subject to perspire, to turn around in bed, to speak and say things, he is asleep but in altered dreams and in some way he is connected with the external senses. There are very special cases, like that of that blind man who has information in memory, he is not blind by birth and he knows more or less what these objects were like. Something very different is the case of someone being blind by birth. The biography of Helen Keller, for example, is tremendous. She began connecting with the world, she was deaf, dumb and blind -- a very complicated thing. How does someone know that things are either to the left or right if they do not have representation? Similar to what we do when we put a hankerchief on someones' eyes and the subject has to go in one direction or another, he is basing himself on kinesthesia on external senses: the ear, touch, all of these, he goes placing himself in the different positions within the space, because these have not been altered by blindness. This is a sense that he did not lose, that of the position in space. We close our eyes and we know where our arms are placed, where our legs are, we have this whole system of registers in feedback, because in the measure that we move the foot we get the sensation that we are moving it, and we start getting continuous feedback with all the senses that we manage. We have lost sight but we have all the other apparatusses to detect external reality on the one hand, and on the other hand we have the internal senses of equillibrium, displacement, kinaesthesia, which gives us the knowledge of what is happening within our own body. Lecture of Chapter VIII - Control of the Force. (The sixth day.) Negro: we are dealing with an extraordinary thing, the energy that is externalized, but for the explanations of the functioning of the machinery, the perturbations, we do not need hypothesis so far away as these. Nevertheless, we are talking here about the exteriorization of the energy. It is something completely possible. And what energy? Mental energy, which in the consciousness is psychic energy and we are beginning to speak like the occultist, mental, because the energy that we have been speaking about is a registerable energy, psycho-physical, there is no doubt. Now, when we speak about the exteriorization of the energy, we are speaking of paranormal phenomena, we are speaking of something that is not going beyond the limits of the body, the intrabody, the psychophysical circuit. This is not the externalized cenesthesia, which is the sensation that one has that one is outside of the house but one is not outside the house. In the chamber of silence we have seen a lot about these things, the body becomes infinite, for example, because since there are no tactile limists, because the temperature of the chamber is the same as that of the skin, you have no reference of what is your limit and you have the sensation that your body is infinte. No, it has not become inifinite, it has not gone beyond your "peri spirt" towards the infite. Your tactile sensation has become diffuse. When we speak about the externalization of the energy, we are no longer speaking of all that psychophysical thing that we learn in Self-Liberation, for example, it is no longer the psychophysical circuit, it is something strange. We are speaking about the world of the transcendental, of the projection of the mental energy, we are speaking about something strange, where the economies of hipotheses are no longer useful, we are in a different conversation. We believe that there are possible exteriorizations of the energy, from the lowest levels of the mind to the highest levels. In addition, we believe that the paranormal phenomena are formed in the lower levels of the mental and that in the animal world there is formation of paranormal phenomena and we are not speaking about the higher levels of consciousness, but connections between them, energetic exteriorizations, of very strange things, visions at a distance, things without explanation in the circuit. Like that dog that goes across several countries to arrive at his masters' home because they had moved, there are very strange things in animals, where they have the information in their perceptual circuits, they are receiving in another way, but don't you believe that this is a superior work. There are persons in special states of consciousness, crepuscular states, vegetative states, where their vigil is completely turned off, and nevertheless, in these states they tend to produce phenomena that we can call paranormal, which is proper of the animal world without saying it. The living being is equipped with a capacity of harmony of vigil, so the paranormal phenomena are not, even though they may be produced there, a symptom of a superior work of the mind. These tend to manifest when the very mechanisms of life are compromised, and this is when the signal moves, the danger of death, the moments of great anxiety and oppression, there is where life looks for other vias to express itself, not the common ones. Lecture from Chapter VIII - Control of the Force. (The sixth day.) Negro: we are talking about something extraordinary, of energy that externalizes, but for the explanations about how the machinery functions, the perturbations, we do not need of hypotheses so distant as these. Nevertheless, we are talking about the exteriorization of the energy. It is something totally possible. What energy? Mental energy, which in the consciousness is psychic energy and is linked to the functioning of the body. It is possible that that energy moves even to our psychophysical conciousness and leaves its material base, is no longer psychic. Now we are beginning to talk like the occultists: mental, because the energy that we have been speaking about is registerable, psychophysical, there is no doubt. Now, when we have spoken about the exteriorization of the energy, we are talking about paranormal phenomena, we are talking about something that is leaving the limits of the body, of the intrabody, of the psychphysical circuit. This is not externalized cenesthesia, which is the sensation one has when one is outside the house, but we are not outside the house. In the chamber of silence we have seen many of these things. The body becomes infinite, for example, because since there are no tactile limits due to the temperature of the chamber being the same as that of the skin, you do not have reference about your limi and you have the sensation that your body is infinite. It has not become infite, you have not left your "peri spirit" towards the infinite. Your tactile sensation has become diffuse. When we speak about the externalization of the energy we are speaking about all of that psychophysics that is taught in Self-Liberation, for instance. This is no longer the psychophysical circuit, it is something very strange. We are speaking about the world of the transcendental, about the projection of the mental energy, about a strange thing where the economies of the hypotheses are no longer useful, so we are in a different discussion. We believe that there are possible exteriorizations of the energy, where from the lowest mental levels to the highest. Moreover, we believe that paranormal phenomena are formed in the lowest mental levels and in the animal world there is a formation of paranormal phenomena, and we are not speaking about high levels of consciousness, but about conecctions between then, energy exteriorizations, very strange things, visions at a distance, things without explanation in the circuit. Like that dog that crosses entire countries to reach his master's new home because they had moved. There are very strange things in animals, where they do not have all of the information in their perceptual circuits, they are receiving in some other way, but don't you believe that this is a superior work. There are people in special states of consciousness, crepuscular states, vegetative states, where the vigil has been turned off. Nevertheless, in these states they tend to produce phenomena that we could call paranormal, and this is proper of the animal world, to use those words. The living being is equipped with a capactio to harmonize during vigil, so these paranormal phenomena are not, even though they may be produced there, a symptom of the superior work of the mind. They tend to manifest when the mechanisms of life are compromised, and it is then that the signal moves, the danger of death, moments of great anxiety and great oppression, there is where life searches other vias to express itself, not the common vias. When you are working in a level you are there, and even though you may have a very high level of consciousness, when you sleep you sleep. You travel through, and that is what is interesting, that you go on passing by and that when you are awake, you are very much awake. This is very interesting, but if you go to sleep, better sleep well. The theme is about traveling thorugh very awake, it is qualitatively different, it is not a problem on the quantities of being awake, we are speaking about different qualities, of perception, of orientation in the world. What we, poor mortals, have, is little flashes of light, because we are not going to say that we have had these tremendous experiences, I think all of us must have had certain of those experiences, very intersting and very brief. People don't place much value, we must remember those things, not to forget them, those cases are very important. How are you going to leave them aside! People begin to forget, and years later they say" "...once I had a sensation, I must have been hallucianting, or perhaps dreaming." Then they discard it, because the energy of their psychism and their daily experencie do not need it, actually this type of experiences gets complicated, so people have the tendency to put this afar, it is not useful to the psychphysical economy. The question perturbs and consciousness itself tries to leave this aside. In our case, we do not leave anything aside, we are quite interested, and we try to recover it: how it was produced, what happened. How interesting! Participant: (the lecture continues) Yes, there is a possible management of the energy and there are certain corporal points that allows us to manage this energy. This is a complication, it is not a simple nor ocassional matter, rather one achieves this after a lot of work. All of this can cause many problems, strong energetic disorders. Someone mentioned that he has had an experience where the point of observation is placed behind the eyes. It is so, but you have to have a great current of energy to be able to obtain this! Here, we interrupt the conversation. Yes, it is so, it is vision at an internal point, you feel it almost physically, it is not behind the head, it is slightly behind the ocular globes. It is experiensable and you do not know how to hit it there again. This is registerable, there is a physical concommitance, but this does not mean that it is physical, as is the case of emotional expressions. It is not that they are produced there, but we experience them there, they are concomittant, so an emotion corresponds to a pulsation in the heart and a modification to the way we breathe; rather it is a mental process in which something made you emotional and it was seen there. It also happens in other phenomena where those singular points are hammered, but these points do not produce the phenomena, they are simply registered there... This is a cenesthetic register. If we spoke about a superior state of consciousness, we would have physical concomittances, so that superior state of consciousness, for example, would correspond a pulse in given points of the nervous system. The look would be located from behind and those places are not what produce but are rather a physical concommitance where they appear physically. Emotions are felt in a given place, but they have not been produced in that place, they have been produced throughout the whole system. If you would like to repeat this experience you would have to reproduce several conditions that you were living at that moment. There must have been mental situation and conditions, you were in a given atmosphere, in a certain climate of internal work, in certain things that are very proper for that to be produced. That is, you were in conditions that are very adequates for that to happen. Then, something gave you a small push, some word was said by someone, and it started moving what was there... It is like that, the conditions in which you have been, if you could remember what conditions you wre in, what you were feeling, what you were thining, what your aspirations were at that time, you would get closer to the solution. You not only had the register of that internal sensation, but you had an important register of the opening of the consciousness. You had a different perception of the world, of the space, of the colors and a great internal silence. This is very interesting, with an internal silence, you had a very valuable register. Sure, of course, what you have been describing is absolutely acceptable and reachable by all of us. In order for that to happen, it has not been simply because it fired off at some point in the nerve locations, and then the phenomena was produced, no, no. There have been psychological conditions, there has been a mental placement that is different, and at a given moment that place is struck, as if the emotions had been mobilized, you had felt something, but this is not what has been produced, they are conditions in which you have been, very well placed. It was placed within a given moment and it went in without internal noise, with much tranquility, without impatience. The experiences are different, but there are common experiences in the different cultures, very similar. Mystics, for example, have very similar descriptions with a different cultural baggage, some speak of the lotus, others mention a camel, but these are very similar descriptions of internal states, so this is very universal. Now, there is a great variety of phenomena, there is not a single phenomenon, just as the ones we find in our consciousness in everyday life, look at the variety of phenomena. The phenomena of other levels are also very varied, but some parameters are universal, like the level of vigil which is universal for all of us, whoever is in vigil or in sleep, this is very universal, this great level, but if we attend to phenomena that move there they have great diversity, but when we are all awake we know that we participate in the same state of being awake. In general terms, we do different things, we know that we can move and that we can fix our attention, so there is quite a quantity of characteristics proper to vigil that are universal, and there are characteristics proper to the highest levels of consciousness that are universal. Regarding the phenomena that take place in those highest levels of consciousness, they are very diverse. In order to access these highest levels of consciousness, there are more or less universal conditions. They have been observed in the different cultures, but it happens that one does not place oneself naturally in those levels. For your life, everyday life, one counts with a given equipment, but when we speak of the production of those levels, we are speaking about some type of forcing -- although "forcing" is not a good word because it is not exactly forcing things. We are of course interested in achieving another level of consciousness, and we believe that some forms are better than others, it seems that in different places people realize works to situate themselves, to place themselves in other levels of consciouseness. Yes, it requires effort, although it shouldn't take "effort" to do things that we like. You were asking if there is a purpose in people's live, in the lives of animals or in this process of humanity. I think that surely there is a purpose in the human process in general. In individual life, both of animals and people I cannot say if there is a purpose other than the one each of us has, I do not know if there is a purpose in an individual way. In a human process there surely is one, there is a direction, in history there is a direction, but in that plant, that little rabbit, that person, it is very difficult to understand the purpose of their individual life. It's more, we are going to be creating people in a short time, test-tube people and all that, and for them there is no plan, it is the human process, but these others that will be born in the test tubes, they will have human characteristics and they will be interesting, but they are irrelevant from the point of view of a human process. Unless these people born within test tubes or within people do something and start being interesting, if we are interested in individuality let us speak about a decent form of individuality. What matters are other levels of consciousness. Some people say that we must go accessing from one comprehension to the next at that level, others say that you are struck by lightning and Light for high above and that they raise you from above. There is one thing to which we give great importance: registers, there are registers of the different levels of consciousness and there is a way to place oneself to achieve these registers, so to achieve these registers is of great value. How this is achieved will be another very interesting discussion, and we must have that, because for us registers is what we use as points of support. I maintain that what will happen to the human being is not yet determined -- his life, what happens to him and his orientation in one or another direction towards transcendence or not. Individuals can experience circumstances, conditions and a few, or all of them, take this path, but no one is pre-determined for anything. We are thrown into the world and one doesn't know what one is doing here, and that is all. Then things begin to arrange themselves according to the human process, to the historical moment, but individuals do not have a pre-determined life. Throughout your life, your biography and situations, with everything we have studied about what one does in his or her process, you go creating conditions or you don't. Life has aspirations that are fine for everyday life, but let us not displace these aspirations, bedcause it is a different mental behavior, different things are aspired. In the case of profound sleep there is a disconnection from the external senses and a large increase in the tension of the internal senses, all signals proper to the internal senses are amplified and the signals from the external senses diminish... When you are rising in level of consciousness to semi-sleep and to vigil, the energy begins to distribute towards the external senses and one begins to communicate with the external world, but this is not a question of work with the nerve centers, but a conection with the sensory apparatus, what type of conections is realized by the consciousness with the asensory apparatus. They see everything as the mechanics of the work of the centers, but the "centers" for us are pedagogical, theoretical schemes to explain things. They do not have an existence in themselves, what has physical existence is the nerve plexi and they do not generate anything, they are terminals. We are confusing the radish with the leaves; they are the terminals of the activity of the consciousness, the emotions, the motor discharges where they reflect. So it does not happen that a nerve node is being generated in the brain, a new level of consciousness. The images that will be used to manage that energy will be much more important. For us, the management of the energy, the placement of the energy, the displacement of the energy in different points within the space of representation or the body, has to do with management of images. In order for these images to have the corresponding effectiveness they must have sufficient tension; if the image does not have enough strength you cannot use it to mobilize it. The point is, what tricks can be used to obtain enough psychophysical tension so that the image is displaced in the direction each one of us is interested in. That is the thing, what can one do to have enough energy available with that image? What to do to elevate the psychophysical energy? It is an interesting questions and has many consequences. So, just as The Inner Look explains, there are points from which we can manage the energy, accumulation and displacement, it is so, you can do this directly or indirectly, when the work with the force is begun, a great psychic tension is being moved. The intention is for that energetic tension not only to increase the brilliance of the images, but that it raise the capacity for concentration, the lucidity, but that it also allows us to connect with other levels that are much more awake. That is what we have set out to do, to connect with levels of consciousness that are more awake, and those levels of consciousness that are more awake will be concommitant with certain points, like centers, certain points of physical location, it is not that a new level of consciousness is there, it is that by moving a new level there will be physical concommitance in certain points. For examle, that central point that is deeper inside the eyes that you described. So, you cross your eyes, or you tighthen your eyes and do a thousand things so that in that it starts moving in that point, and you will not obtain an interesting level of consciousness because of this, but you will produce an overcharge and awaken another level, rise to another level of consciousness, and you will notice the concommitance at that physical point. If a strong emotin suddenly arises, you will notice a concommitance in that physical point, there is a physical concommitance when a new level of consciousness is set into motion, and if you connect with another level you will see that you feel, at a more central part of the head, some phenomena like flashes, as if of light. That which you describe as being inside the eyes, that placement of the phenomena has been described by many chronicles and many annotations that have been left for posterity by those who have experienced these things, it has been described as a looking from inside the eyes, not from the eyes towards the outside, but rather from behind the eyes, phenomena of perception are observed which are more brilliant, more suggestive, as if from a small looking glass. What's more, we are interested starting from here to progress towards a greater comprehension, more lucidity, more illumination, because from there you could also reach what we call the crepuscular, which is darker, with less vigil, more automatic. You could move towards sleep-walking, to what is mediumnistic, and from there you can go in any direction. What matter is what line you impart to this. Normally, people who do not have this idea of giving it a progressive direction is within this system of practices in the different cultures and enters this mediumnistic and sleep-walking thing , in states of trance, with the production of many internal phenomena of all kinds, and in some cases with phenomena of the exteriorization of the energy, that which we are talking about, and they are not superior phenomena nor from high levels of consciousness. Anyway, all of this is a science very large and very complex, but we are speaking of this to have some reference about how these things work and what happens with the theme that we are concerned with, this work with the Force, these are the notation at the foot of the page that we are making, so if you wish we can return to the chapter... Participant: (the lecture continues.) Control of the Force... Negro: we follow what we are reading, isn't it so? So we are saying that it is no longer enough to go with the internal sensations of the intrabody, as in sleep, to the conection with the external senses, out there, but further still, with the auras and all of those complications of exteriorization of that energy, further still, until that point, but that is not generated there, it is generated in some other place. In reality it originates in the whole circuit, but one has management over certain points to be able to tense them, in the measure that you go on carrying it to other points you have to have the restister, you do not have a registe, it is functioning, so there must be motor discharges in those levels there ust be emotional concommitances that are important in another level and so on. You must have the indicator, the register, otherwise it is like the mute person who wishes to speak and imagines the apparatus of fonation from outside and not from inside. Lecture from Chapter IX - Manifestations of the Energy. (The seventh day.) Negro: this affirmation that the energy can become independent maintaining its unity is very difficult to prove, because we have a register of everything else. We affirm, but it is not the same type of proof that we have with the other. So from the point of view of proof, we have to put it in parentheses. We say this, but we will have to prove it, so this is how things are outlined until today, it can maintain its unity becoming independent of the psychophysical circuit... Its unity is a type of state of consciousness, independent consciousness, and the Egyptians would say it is the "Ka." Well, all of this has been something strange, but we can follow it, but now matters have become strange, all this of Chapter 9, is already strange, for it to become independent of the body maintaining its unity, we are entering the mysteries of faith, that is, we are speaking of a system of representation and formation of ideas, similar to what we have when we are aware of the intrabody and aware of internal sensation that give us the register of one's own unity, one's own "I." One is aware of the "I" that is here and not over there. That "I" that is over there, is related to our own sensations of the intrabody, to the cenesthesia. This whole system of representation is linked to the psychophysical circuit, to the circuit of the body and the psychism, linked to it, all this operates at this level. What we are saying is that this system of representation can become independent and have a sensation of unity as if it were our own "I," not over here but over there. That is what we are saying, that is what we are affirming, becoming uninterested in what is going on here and going over there. Yes, that is what we are interested in, without a physical anchor, losing interest in what is happening here and we go to something else, breaking away, and hopefully the day you day you will be able to perform that trick. Yes, we are interested in what is happening over there. In effect, to project oneself supposes a capacity of internal unity that is very important, sufficient energy, capable of being outside its own space of representation that is linked to the body, this is a phenomenon of a different quality, very different to the one we manage in everyday life, because to imagine that one is outside the body is fine, but to actually be outside of the body does not seem to be so simple... To simply imagine that there has been an unfolding or that one is outside the body, you can do this without too much effort by taking advantage of certain conditions such as that of sensory suppression. But actually, to speak about a unity of consciousness that has moved from the psychophysical space, has moved outside, this is a different and interesting discussion. You will have a type of body, if we must use those words, but not this one, it has a nature like that of energy. Fine, let us go on... Participant: (the lecture continues) Negro: it could be that those phenomena are produced from those levels, that is to say, he attributes those phenomena to the world of what is alive, of living beings and not to special levels of consciousness. What is happening is that it is very difficult for those energy discharges to have unity. Another thing is a type of consciousness being displaced, because the everyday discharge of energy, but a phenomenon of unity of consciousness that is spearated is quite more eleaborate and of a very important level... Participant: (the lecture continues) Negro: We are speaking of a mechanism of defense, when the body kicks, when someone is about to die, or something happens that compromises our own life. Someone very far away can wake up at night and say "Something serious is happening to Joey," "I dreamed he was very ill and then they advised me via telephone that Joey has had an automobile accident." It is not that Joey, with a consciousness in a growing and separated process arrived and said "here I am!" which of course would be most interesting. No, this is a very gross discharge of energy that is being externalized, kicks given by the body. We are speaking of the nature of the energy, which is an energy that does not end in the psychophysical processes. We are talking about the fact the energy begins there, but has many other expressions and can go much farther, and that one of the strange things we first observe are the discahrges of energy in living beings when there is an attempt against their security as a living being. Well, these are primary things, primitive and almost reflexes, and we are interested in things that are more elaborate, with higher level, we are speaking about a separated consciousness, we are not speaking about a discharge of energy, but it is good to mention this. Participant: (the lecture continues) Negro: Sure, we "are taken" as they say, as if it were other entities, forces of nature or divinities that take over our own body and cause it to do things that are independent of our own will; it is not I who speaks, it is a divinity speaking through my mouth. Let us imagine the case of the "pythonists," they were not the ones speaking, it was Apollo who spoke through their mouths. They achieved this by placing themselves in a very special state and becoming intoxicated, sitting upon a tripod inside of a cave in a sulfurous atmosphere, because that was the trick to that cave, a very toxic anhydrate, and they would go into a trance with movement, swinging, and they began to divagate and to say thing that interpreters would write down, and sometimes they are correct in what they say about the future, or things that they see at a distance. They fall into a trance, whether they be "pythonists," mediums, there are different forms for this to occur, they are taken by the gods, the spirits. They are demonstrating that they do not have control of the force in this state of consciousness, so whoever is taken, the fact is that they are demonstrating that they are not managing this, they are crepuscular... nothing happens, it is not serious, they are states of trance, mediumnistic, that is how they operate, but that is not the direction that corresponds in this case. They are like very ignorant cousins of ours. Participant: (the lecture continues) Negro: Thanks to those registers, and because of ideas but because of registers -- of the force, of other levels of consciousness, the emprical and everyday idea that everything ends with death, all of this began to disappear and I began to consider other things, because I had new experiences, new levels and new ways of perception. Then my ideas were modified, because I perceive another form in the world, another type of reality and everything I believed about finiteness and everything that ended with death no longer coincided with the new perceptions that I had. Then I began to lose many beliefs I had regarding life and also regarding death, because my perception of the world was modified, my perception about myself, my perception about everything in general began to modify and the ideas I had about things also began to modify. We are giving priority, giving special importance to the registers, it was not trhough ideas but through registers, we are giving great importance to the register and if there is no register all the rest is merely words without register, even the perception of your own self will have to be modified and what you think about life and about death, but if there is no register, there is nothing... just words. The separated consciousness breaks away in some type of entity whcih we call "the double," and we call it that but we distinguish between this and a paranormal discharge of energy. There is a difference, because we are speaking about a type of consciousness in unity with its own system of registers independent of psychophysical conditions. The "double" has to start somewhere to become independent and separate, it may be part of the make up of the human being. Until now we have seen a psychophysical structure within the more or less ancient schemes, as if a body and a psyche existed within man, but it could be that there is a body, a psyche, and the soul. Others said even more: the body, the psyche, the soul and the spirit, so man's construction came as the layers of an onion, this was very interesting and not just a psychophysical structure, and that is all there is... I mean to say that it would be a consciousness within a body that is not psychophysical. The spirit is yet a more elevated principle, in this thing that apparently has no end, imagine the layers of the onion that you could find, it would be the most primitive of this enclosure. The soul would be this double of the body, and you can place the consciousness there or not, because the expressions of the double can be equally crepuscular or phantom-like, or they can be more or less conscious and move in an interesting line and already begin to incorporate the spirit to this mixture. This is the consciousness that we are interested in, the spirit will have a base less material each time, not like the sould which is very close to the body and that even has manifestations upon the bodies, this sould that would be this double, as something very physical. This double or soul does not start at a given point or at a given level of consciousness, it can start from very low states of consciousness, crepuscular, and can exteriorize. Those who speak about ghosts and all of this things, without much consciousness, always repeating the same phrase, that walk around in chains and the clock strikes twelve. This does not have a physical link to that image, it was left without that image. If you modify the landscape not of that remains. The time of permanence of the state of separated consciousness is not necessary relative to its unity, but to the intensity of the phenomena that set it in motion. There can be phenomena with a great intensity that set those images in motion, that exteriorize and that may last a long time, and we are not speaking about a separated consciousness, we are speaking about a system of images, for example, of someone who was killed and remained indignant with half the world, he remained tied to a "you will see" and there he remained. This is not so interesting, it is not a separated consciousness, there is no growth, no effort in other levels and in other works. Lecture from Chapter IX. The Luminous Center. (The ninth day). Negro: one of the registers that is discussed most in all cultures is the luminosity of these high levels of consciousness. It is as if these phenomena of the highest levels of consciousness were always accompanied by more intense states of luminosity, either because the perception is more clear, because the objects are seen more clearly, or because everything is seen under a more important light. This is related to phenomena of luminosity, they habe been felt in this way, it has been allegorized like this, represented with more light, different to the simple perception that one has everyday, they are always phenomena of the luminous. The crepuscualr phenomena make reference to the lack of light. We talk about a luminous center which is that higher level of consciousness, if you want to refer to the body you will find some location that has concommitance with the action of this luminous center, there will be a location of concommitance in one's own body, but that is not the point. I believe it is very important, that topic of the high levels related to the phenomena of luminosity. Participant: (the lecture continues) Negro: many pantheists considered, for example, that this luminous center that they perceived in themselves, that this illuminated thing was part of this center of universal light. They ascended to this luminous point, a luminous center in onself, and something else to say it that way, the participation in that same substance, the divine substance. This definition of substance and accident are fine, they are from Aristotelian philosophy, but it's fine, let us use the same language, it is the participation of the divine substance in its luminosity. But there are different levels in this whole, from the "animas" to a lucid consciousness, and a consciousness that is more than lucid. The participation in that Sun is quite different from that of an amoeba, therefore in pantheism everything is in everything, but all of this has a given scale and order; everything is not in everything just in any way. Not even the most crassy pantheists believe that everything is just thrown together in any old way. The gnostics spoke about a different level of light, but others speak of a consciousness more than of a God, they speak of an universal consciousness, of a direction to the universe, of an intention, that is how abstract this becomes. That God is very far away from the essential of what is understood as God, it is a universal intention that creates worlds, generates things through images, that things are no more that images of this intentions, that is what moves everything. Worlds are created when Brahma dreams, begisn to imagine things and creates worlds, and then begins to awaken and the worlds are finished, they dissolve and nothing remains. It is a marvel, but they are images. The same thing happens in a human being, who moves everything with his images, from the movemement of the body to the design, elaboration and production of space missiles, images that move dense things, physically dense, begin with our own body, the body moves images, the universe is created with this intermediation, with this very abstract things, and even the densest things, such as the bodies, through images. Light is a form of representing, because we manage with our optical strobes and all that, so that discharge of photons is not necessarily light. Participant: (the lecture continues.) Negro: they gave them tablets with laws, lightning and tongues of fire. As we mentioned the other day, when we mentioned Pentecostes, and they became inspired, luminous spheres are so close to us of certain internal work that we use to achieve greater inspiration, greater flight, inspiration of this work with these spheres, with this force -- they placed that outside and they say spheres and things that today are being seen more and more, and it is fine, everything will be filled with spheres... Lecture of Chapter X. The discoveries. (The tenth day.) Negro: all of this mythology about this matter can be followed, let us see chapter 12. Participant: (the lecture continues) Negro, are we saying that with these new elements that the subject has to think with, one has the intuition about becoming liberated from everyday conditions, that things does not end as is outlined there, the everyday in oneself, life, death, the biographical process, that it does not end there, one has an intuition of other realities, the suspicion, when one sees a bit of something new... Participant: (the lecture continues) Negro: in reality, this about the point of control of the various activities, we should translate that and understand it correctly, they are not points of control of the different activities, or well, they are not points where that is generated, but where that is expressed. Participant: (the lecture continues) Negro: ...and remember, that is is not by moving that point that one intensely registers in the center of the head, that a change in the level of consciousness will be produced, but rather that through the change in the level of consciousness, one can register the movement in that point. Participant: (the lecture continues) Negro: it is interesting to see all of these rituals that have been used to place people in frequency. More than rituals, ceremonies, we know that the ceremonial attitude places people according to the aptitudes of that ceremony, place people in different mental predisposition, and there could be something very interesting in religions, but unfortunately everything ended up very badly. Participant: (the lecture continues) Negro: you arrive at those conditions if you are advancing in an internal process and you reach similar conclusions, so about these discoveries, we will say little. Lecture from Chapter XIII. The Principles. Negro: force, joy and kindess and you do not have a need to thank in reference to any entity, nor saint, nor any known god, it is enough that you may be able to tell yourself internally: "I thank within me this interesting thing that is happening," and you will not be referring to anyone. It will suffice that you are thanking with intensity, because what you are doing is recording. What shape did we give that thanking, we have spoken a lot about this theme, we have mentioned the procedures of certain things to be able to record it using certain ocassions where it can be well recorded. Pre-sleep is a good moment, as long as it is produced there. Also, at the moment something interesting happens, let us not let that interesting thing that has been produced escape, and if something extraordinary for me has happened, I thank from within. I will not leave it for the pre-sleep of tonight, I will not let that interesting sensation that I am feeling right now pass by, and I thank from within, so what are the best ocassions, in reality when the interesting phenomena is produced and then one can record and begin to configure that positive image because it may be useful at some moment. This is a great trick to uplift everything that is in deplorable conditions. Lecture from Chapter XV. The Experience of the Force and the Passage of the Force. Negro: "complete relax your body and quiet your mind." One of the things that conspire against this is the noise caused by expectations that are out of proportion. If one is doing something, it is because something is going to happen, that is obvious. One cannot say, I sweep everything away, because that is not psychologically correct, if one is doing something it is because one is expecting something back, a result, something, but to wait for illumination, an earthquake, all of that conspires. Be concerned in this work of fulfilling those steps and not be thinking outside of those steps, to think outside of those steps is to think about results, to feed expectations. If co-presently we know that you are doing something because you expect something, but your attention is not placed on what you expect, your attention is on the procedure. It is actually getting out of theme, is to be outside of theme to be lost in the results one may obtain. If you are waiting for a result, you are waiting but co-presently, because your attention should be placed on the procedures, in what you are doing and not in what is going to happen, because your attention should be placed on the procedures, on what you are doing and not in what is going to happen. One of the things that interferes the most, and that inserts the most noise are expectations. This is not only valid for this work, but in general all internal work that you are realizing, whatever it may be, as a general rule, this principle is valid: "do not pay attention to results nor be concerned with expectations, limit yourself to the procedures of what you are doing, concentrate on this, leave the rest aside." Of course you are doing something for something, that remains in co-presence, in general people err and places that at the center and the priorities get confused, so it is valid for this, but in general it is valid for all interesting internal work. In regards to lowering the sphere towards you, what matters is how you register that, what matters is how it fits. It does not matter how high it is. This theme about the placement of the sphere, there are different experiments, very high, very close, very large or very samll. Experiment until you find the correct size, which is not the same as someone else's, it is yours alone, find the size for you, perhaps you have not realized different experminets, you should try several times until you find the one you like best, let it descend until you can insert it into your head, and it has to be with a certain calm, and if you insert it from the front your eyes cross, so insert it in such a way that it does not provoke inconveniences or strange things. There are people who have no visual representations, they feel it, we know this weel, now if you had to choose between visual representation and sensation I would choose sensation, that is, choose the cenesthetic register and not the visual outline. If I have all of this associated, I can base myself on an image, and when I begin to insert this image it begins to convert into a sensation, otherwise we cannot function. It is a matter of getting into it, a lot of internalization, otherwise there is no cenesthetic register and nothing will happen. When you have strong tensions, you make a resistance, so relaxing is very important in that case. You must be able to have internal cenesthetic sensations of amplification, that is the interesting point. We have to go from comprehension to comprehension, from simple works, kind of gray, simple. The sphere arrives, each one with its own characteristics, and try to associate this visual image to the internal register of the sensations. Therefore, one experiences these sensation calmly, but you register the growth of the sphere, once it has reached the limits of the body anything may happen, but this process of amplification of the sphere must be accompanied and not divorced from the cenesthetic registers. It can not remain subjected to that, to a question of visual images; if you are concerned in this theme, that the image projects, a certain concommitance will have to be produced, and there is no room to include other persons or images in this experience that we are describing. One of the key points is that the image converts into a sensation that expands internally and is accompanied by changes in breathing and in heart beat and you are not thinking about changing your breathing or your heart beat. You are working with an image that is converted into a sensation and this process of expansion of the sensation produces changes in the rhythm of breathing and the heart beat. We are concerne with this, we can do several things, but that is another experience, what is important is not to include anything in your work, except your work. In reality one locates this image in the space of representation behind the eyes, but one is not concerned with this when one brings the sphere, one is concerned with taking it to the center of the chest and to make the sensation grow from there. This is one of the principal recommendations, and whether it enters as we described, here or there, or through the eyes, that is not so important, it is from the center of the head where we are observing this, one is not looking outside of the eyes, you are looking from the center of the head, behind the eyes. Participant: (the lecture continues) "observe how the sensation of the sphere slowly expands..." Negro: Attention, here we are not trying to force the breathing, since you could take this phrase and say: as your breathing becomes ample and deep, you take the sensation and you yourself give the order to breathe ample and deep. No, whether you breathe amply and deeply will be by concommitance of this register, not because one is trying to change the breathing and the rhythm. Participant: (the lecture continues) Negro: let's see, you can stop when you reach the limits of the body, you can stop all operations there, and you remain, there you are working with this expansion of the sphere as if dis-tending the whole cenesthetic circuit from within, you are achieving a profound distension by staying there, you may remain as long as you wish. Participant: (the lecture continues) Negro: Fine, you have realized an interesting experience of peace, and you return the sphere as explained, it is similar to the register of thanking, you return the sphere, you don't just throw it, some people keep it and do not return it. The expansion of the sphere is realized above in the trunk, we are speaking about something that has its center in the emotional plexus and that there is a sphere that expands from the center of the torax towards the limits of the body and not to the feet. You may realize a good experience of peace and then follow with the experience of the force or you may end the experience of peace and contract. You may do all of this, but the expansion of the sphere in all cases is from the center, irradiating towards all directions from the thorax, but not towards the feet. I insist, what is important is that you be concerned for the sensation that expands, you don't deliberately place something, you don't place the intention of experiencing certain emotions or breathing in a given way, that the heart muscle accelerates, you allow that to happen, that is what you must follow. Your attention is placed in making the expansion interesting, the rest will come in its own measure, it must follow the work with the sphere, but do not pre-fabricate the emotions that may arise, the images that may arise, you do not pre-fabricate this, they are produced and you are always working without noise, because your attention is placed in expanding everything and that the emotions follow... Participant: (the lecture continues) Negro: The experience of peace and the work with the force are two different experiences. That of peace reaches the limits, in this experience all of this may happen and you are not trying to limit it nor are trying to fabricate it. When images or emotions appear, you are not trying to cancel them, leave them alone, because you may have all type of intelectual prejudices or of another nature, and to say, no, here I am not feeling emotions, here I am seeing images, here I am feeling corporal sensations, that should not happen. You suppress it, you stifle it and impede it and you stifle the passage of the Force... In some occasions some registers of nausea or warmth are produced, let them happen, they may be profound distensions, you may be dis-tending profound things that are very tense. The idea is not to stop what is happening, because if you are censuring, censuring the images, the sensations, censuring the situation, and then what, what will happen there, you should not censure anything, you should not brake things, but rather go on surpassing things. Also, sometimes a motor reaction may be produce that takes off, like a kick. Some may have symptoms of dizziness, and this can be improved by placing the head down between the knees so that it is irrigated with blood and overcome the experience. Sometimes you see a type of wavering, and it is not bad, we have seen it in different religions in those who pray, with very exagerated wavering, others dance, and all of them have the register of something that moves inside. In the works with the Force sometimes there is also a small movement, a wavering. Participant: (the lecture continues) Regarding the registers that you have discussed, there is a quantity of images and representations that are released, and this is interesting, you do not have to detain them, otherwise you inhibit important things. The rocking is registered by many, and also the luminosity in the objects, the theme of posture is recognized, if that is the posture in which you can work, fine, because it is what fits you the best, no problem. What they say is correct, depending on one posture or another the phenomenon changes, but you must conduct the work in the posture that fits your form. With regards to the registers that you mention of enormous noise like explosions, thunder or winds, it is so, there are noises of this type. When we work with managing the energy as we saw today, there are noises for instance of boards that break, very strong, and obviously nobody else hears this, they are surprising, they are all energetic sounds, discharges. There are also smells that are accompanied by certain emotions, the olfactory bulb is quite close to the lymph system of the emotions, and those smells one is taking from memory, but they are experienced as if someone touched you with an electrode and the perception re-lived in that point. That smell is accompanied by emotions, it is the way in which it moves. For instance, one perceives certain smells at the moment of awakening, odours that are not in the environment, in that transition of the level of consciousness where there is a mobilization of the emotions. Perception of smells also moves, smells that in reality you do not perceive, but rather remember, but you experience them as if perceiving them, and in these experiences the movement of entire train of emotions is also linked, very strong smells can be perceived, but they are not in the surroundings. They are olfactory illusions, the breaking boards and the explosions are also illusions, but they are demonstrating important psychic movements. They are all illusions, there is no problem, all of this will be surpassed, all these type of things, this "veil of Maya," the buddhist veil of illusion. Regarding posture, one must find the proper poster and go ahead, the posture one uses is not indifferent, by experimenting we must find the posture that is your own. When one wishes to work well and avoid the pressure from the rest of people, the pressure of the group, the look of the group, the perception that the group may have of what is happening to you, the opposite criteria is used, everyone turns their back, towards the outside. So no one is concerned of what happens to the other one. We place the chairs backwards, everyone turns their back and everyone is aware of their own story. The group does not matter, because we are not realizing a work with energy all together, we are in a very individual thing, in the work of the circulation of energy, but always in the personal circuit. And when one expands this it is always in one's circuit, so for you to take someone else's hands is not what we are proposing. The work with the experience of peace or with the Force is not a work that has to do with circuits that close, with energy among several, they are simply personal works. And it does not matter how many people are involved, a stadium with 100,000 people, that is something different, but they continue to be 100,000 individuals in their personal work, that is how it is proposed. The eyes may be open or closed, it is indifferent, as you may wish, what works best for you, in your best position. Regarding the environment, you must not seek irritating things, an environment with noises, horns, screams and things like that is not favorable. Strong lights, or reflectors shining upon your face do not seem to be adequate, one must find an environment that is more or less calm, with dim light, calm, so one may conduct his work without having to defend oneself from the aggressions of the environment. We do not recommend music, all music is suggestive, it comes with charges, it already has a copresence, it complicates matters, some may find it useful to achieve dis-tension, to practice distension, but here we are speaking of something that has another nature, and music already has its own codes. The sound of the sea is so rhytmic that it does not bother us, which is different from the noise of the city. Music, agreeable though it may be, already brings its own codes, it is someone else's thoughts that is being introduced... Lecture of Chapter XVI - Projection of the Force Negro: So, many practices are relatives of what we are doing, but de-stabilizers, and provoke motor, respiratory, or kinesthetic forcing, and you rapidly begin to move in a different direction, and for us the theme is going to be the control. The length of our experiences should be 15 minutes, not very long, when we talk about groups, then in a personal fashion you can experiment yourself, regulate a time period, you may work for hours, there is no problem in this sense, but for groups 15 or 20 mninutes is fine. In our case we will work 15 to 20 minutes, yes, we are interested, we can return to work hours later, trying to perfect this. We could, if we were conducting a study, work several times a day, taking breaks after 20 minutes of work, a couple of hours, then returning, there is no problem with this, but they have to be works where there is no forcing, nor prolonged periods of time, and speaking always about groups, and in the personal work each one will see what time is allowed. Participant: (the lecture continues) Negro: in what we do with the Force, the experience of the expansion of the sphere, it is not that there really is a sphere which we are really projecting, we are working with images, we are producing internal phenomena, it is not related at all with what we have talked about the projection of the energy, to the paranormal phenomena, to the unfolding of the double and all of those strange things. It has nothing to do with this, we are speaking about things that are happening in the circuit. Participant: (the lecture continues) Negro: The opinions historians may have about comparative religions, what sociologists or anthropologists may think, let them have whatever opinions they want, but they never go inside our internal esperience. They speak about the compared rituals, about the theology of different religions, but they do not speak about the only thing that matters, which is what gives birth to religions, and that is experience. How was this experience. Well, they would drink soma they will say, so what are they saying with this drinking of soma, well, it appears that it was a hallucigenic. Yes, but what type of images did it produce, what type of phenomena? Well, they know nothing about this. It is always from outside, what costumes they wore, how they spoke, what they presented, the look these people have is totally external. The look about what is most important in the religious experience, of the mystical experience, nothing is said about that, they talk about the external, and it is a shame, they do not have any capacity of penetration. We are very much interested what has been people's experience and their internal experience. Well, I believe we have reviewed the Look, so now let us get ready and we will realize a small work. Synthesis of Drummond IV About the Proposed Works In the mechanism of asking and thanking we recognize certain types of images that are positive for you. We are interested in incorporating and automating this mechanism, that these images are well recorded, well structured, and when you evoke them they compensate negative situations in your life. The intention is to record them so that when difficult situations arise in everyday life, they appear automatically. These type of images may be recorded in pre-sleep, and we can enter sleep with them. They can also be recorded during positive situations in everyday life. It can be a simple imagen, very inspiring and comforting, or it can be a type of anecdote. In any case it must be compensating, with light in the space of representation. It may be contemplative or interactive. In the last case we see a type of dynamic that gets you involved. This is the case of the guides. It is not just a simple observation of images, there is a whole linking with them. (It is recommended to review Self-Liberation in the sections that deal with transferences and auto-transferences.) The most ancient guides which have a historical and meta-historical charge are the most powerful. Corporal postures lead us to the appearance of given images. Therefore, there are also forms of recording images with the support of a system of corporal postures; that is, emotional states and climates may be associated to certain corporal positions. We are speaking about mudras. Mantras also serve as support (sound associated with images and climates) and Yantras (systems useful for concentration, and to the association with, and knowledge of images). They do not have any power in and of themselves, but an associated power. If they are associated with faith they have stronger charge. Regarding dreams, we say that they fulfill numerous functions, we are interested in becoming aware of given climates which reflect mental situations and to take elements to work them in vigil, thereby improving the economy of the psychism and giving an interesting direction to the mental process. Regarding the psychic energy We are interested in having a common language with restpect to the topic of energy. We speak precisely about psychological energy, or at the most, because of the concommitances it may have, psychophysical energy. In the operation of images we recognize psychic energy. It may be resgistered clearle when there is energy in the image or when this energy is lost, when there is more or less brilliance, when the climates are charged or discharged. The energy is organized in a different way according to the different levels of the work of the consciousness. When we speak about the energy of the psychism, the direction of this energy and its domestication, we are referring to the disciplines. They work with the basic flow of psychic energy, always in their own circuit, although we do not exclude other types of energy or exteriorizations. The objective of these is to proke important transformations in the economy of the psychism. The management and liberation of energy is the highest point of psychological work. Even as the work of asking and thanking is a a very elemental mechanism of autotransferences, the work with the Force has a very elemental management of what could be a discipline. The first thing that we have to do is to recognize in ourselves, before anything, how this energy works and what management we may have of it. We have to start with our registers more than with some theory about energy. We are interested in the theme of energy not only from the psychological point of view but also from the transcendental point of view. Regarding the Inner Look Chapter VII. Presence of the Force We mention two circuits in the body, the chemical circuit and an electrical circuit, in order to give it a name, and it has to do with nerve endings. This last one is the fastest one. We also mention certain plexi where there is a network of nerves. One feels them at all levels, you recognize activity in themn as registers. It is not that the different motor, emotional, intelectual and other types of expressions originate there. These plexi whci do have a physical existence, that do not generate anything, are merely nerve endings, and we call them "centers" as theoretical and pedagogical schemes. Cenesthesia and the works of the consciousness go together. There is no work of the consciousness that does not have a correlation in cenesthesia, even in the most elevated or superior works of the mind. The incorrect placement of the energy within the space of representation may sometimes be seen as somatizations. We should not discard the development of a psychosomatic medicine in the future, one that will allow the re-establishment of this energy with its incorrect functioning in different parts of the body. In the phenomena of passes of the Force, laying on of hands and others that are produced, there is a connection via images among people, and images become synchronized. The operator helps the other one to correctly place the image. Cenesthetic images are what moves us internally and not the tracing image. In the phenomena of shocks, it is through shock, or with another phenomenon of faith, or with another action that the correct placement of the image is re-established; it is not only with the visual image which acts as a tracer. Chapter VIII - Control of the Force The externalization of the energy is totally possible. It is mental energy, and in the consciousness it is a registerable psychophysical energy and it goes beyond the limits of the body, the intrabody, the psychophysical circuit. We could say that this is related to a vibrating frequence with another intensity, another type. This is a different phenomena to the psychophysical phenomenon and it is not externalized cenesthesia either. When we speak of externalization of the energy we are talking about the world of the transcendental, of the projection of mental energy. We are interested in recovering those experiences we may have had, small sparks that people often do not consider. We are quite interested in recovering them. If we were to speak about a superior state of consciousness we would have physical concommitances in different points of the nervous system and the look would be located as if from behind the eyes. We maintain that human events have not been determinded, neither has what happens to us in human life, nor our orientation or lack of it towards transcendence. Individuals can experience certain circumstances, and a few, or all of them, take that road, but nothing has been determined by anything. You create conditions or you don't. In all of the work of energy displacment we are interested in progressing to a greater comprehension, to greater lucidity and illumination, because from there we can also reach the crepuscular states. What matters is the direction that you impart to your work. Chapter IX -- Manifestations of the Energy We affirm that the energy may become independent and still maintain its unity; this is very difficult to prove, but we affirm it nevertheless, and it is not the same type of proof as with all the rest. It may maintain its unity, becoming indepent of the psychophysical circuit. Its unity is a teype of independent state of consciousness. We are speaking about a system of representation and ideation similar to the one we have, which is linked to the psychophysical circuit and this system of representation may become independent and have a sensation about the unity of its own "I" not over there but over here. That is what we are interested in, without a physical link, and to have a register of this. Hopefully the day you day you will be able to do this trick, because that is where we are interested. This is a type of body, to say it like that, and has the nature of energy. In the case of the manifestations of energy from the lowest levels of the mind, when we are close to death certain flashes of energy are expressed which are primary and primitive reflexes. We are not speaking here of a separated consciousness. The author gives his testimony and affirsms that it was not through ideas buth through experience, through registers of the Force and of other levels of consciousness that all of the empirical and everyday ideas about everything ending with death began to disappear. We give great importance to the regist, if there are no registers everything else is just words. Until know we have seen a psychophysical constitution, as if within man we would find the body and the psyche. But it could be that what exists is the body, the psyche, and the soul or "double." Others say even more: that there is a body, a psyche, a soul and a spirit. This is a consciousness within a body that is not psychophysical. The spirit is a more levated principle than the soul, while the soul or "double" is more closely linked to the body. Consciousness is what intersts us. Chapter XI -- The Luminous Center A common register that stands out in all cultures is the luminosity of the higher levels of consciousness. It has been allegorized in this way. The crepuscular phenomena allude to the lack of light. Some speak about a luminous center that is that higher state of consciousness. Chapter XII -- The Discoveries We are saying that with these new elements one has things to think about, one has the intuition of being able to liberate oneself from everyday conditions, and that not everything ends with deat. Chapter XIII -- The Principles There is no need to give thanks in reference to any entity, nor to any saint, nor to any known God. It is enough to say "I give thanks internally to all of this that is happening." It is sufficient for you to record intensely, because what you are doing is recording. Chapter XV -- The Experience of Peace and the Passage of the Force The noise caused by expectations that are out of proportion conspire against this work. It is recommended to be concerned with the steps, with the procedure itself, and not with what is going to happen nor with the results. This principle is also valid, as a general rule, for all internal work. Practice all the steps until you come to the form and the measure that is best for each of you. We make a difference between the cenesthetic register and the visual tracer. We prefer the first one. It is important to find the best posture for oneself, and the adequate environment. It is recommended that distractive elements be avoided, for example, music, which already has its own codes. This work is personal, no matter what the number of participants. Our theme is the control of the Force. Chapter XVI -- Projection of the Force In the works with the Force, in the experience of the expansion of the sphere, we work with images, this does not have anything to do with what we have seen in the projection of the energy. We speak about things that are happening in the psychological circuit. The look about different religions is always external. Nothing is said about the only important thing, which is what launches religions: experiences. They do not speak in general about the most important look of religious experience and the mystical experience. It is always an external look.