Transcendental Meditation (Four lectures by Silo)
Explanation Introduction First conference Second conference Third Conference Fourth Conference EXPLANATION The four lectures on transcendental meditation was given by Silo in Buenos Aires on 16,17, 18 and August 19, 1972. In Santiago, Chile managed to develop the first two 12 and October 13 of that year. The other two were suspended as a result of the inconvenience that happened to relate. Meetings: were held in the room "La Reforma", part of the University of Chile, then controlled by the Communist Party. When the second conference, a central committee member demanded a list of six hundred people "who are made responsible" in the event of predation. Of course there were responsible enough, because the place was rented by a group that successfully met all the requirements, there were sufficient custody and, finally, the courtroom had been used without problems so far. This case does not differ with another, around 1969, when the body Punta de Vacas gendarmerie armed with the documentation required of all participants to this historic speech. At that time, the measure was prompted by the fascist in power. Now, for the reformist bureaucracy. Impartially considered the two cases can be r educed to an authoritarian attitude and stupid. In short, the lectures on transcendental meditation were suspended in Santiago, that the money was returned to the organizers of the lease and at the same time, this money was donated by them to the central committee of the Communist Party as "recognition of his effort for self-exposure of ideas. " The four lectures that are posted below were taken from tapes. The first two were to merge the development of Buenos Aires and Santiago. As for the questions and answers of the second, are the most significant of the two places without distinction. Encountered in the third and fourth, have chosen only those related to the central theme. INTRODUCTION On the four conferences can sort the following table. FIRST: framework of the theme of transcendental meditation in the present historical context. The growth and social drain of superstition in a world that is "fetishized" day to day. The external and internal fetishes. Daydreams side, the core of dreams and the various forms of hypnosis. Distinctions between proposals seudomeditativas: prayer, concentration and meditation fan tasy
Characterization of the simple, daily m editation as a "learning to see through the illusion of dreams." SECOND: The distinction between single or daily meditation and transcendental meditation. Characterization of transcendental meditation as a process of overcoming the perceptions, images, performances and trends in the structure of consciousness. "Transcendental "Transcendental meditation does not work with objects of representation, but acts of conscience." The twelve progressive steps of transcendental meditation. First step: "Learning to See" as observation care. Discovery of dreams. Second step: "Seeing all the things the senses," warning that in perception, the data is modified by the senses. Discover the "identification." Third step: "View on the senses, consciousness, to und erstand that perceptions are organized by the structure of consciousness. Discovery of illusions. Step Four: "View in consciousness of mem ory", since the structure of consciousness c onsciousness works with data recorded on the memory and relational activities in general, depend on the data as "raw material". Discovery of "understanding." Step Five: "See the trend memory." The m ental shape is intentional and works upgrading m emory. Discovery of intentionality that links mental acts and objects of the action of the report of any act-object structure. Step Six: "Seeing the trend chaining", war ning that there can be empty consciousness, but supplemented by acts: they are withholding, updates, protentions and expectations. Discovery determination mechanism of consciousness.
THIRD: Considerations about the first six steps. Step Seven: "See the permanent chaining", however the variation of the acts and objects of consciousness. Discovery of the mechanism for det ermining ermining as a permanent condition of existence of consciousness. Step Eight: "See what is permanent in one and in everything." The determination mechanism is valid not only for consciousness co nsciousness in general, but for all individual cases in which it operates, for example, in perception. The permanence of the determination mechanism is effective for every possible consciousness despite the occasional variations given by d ifferent perceptions. Discovery of intersubjectivity and the essential structure permanent "world-consciousness." Observation that the "permanency" is structural and dynamic. The permanent structure is not dependent on the phenomena. Moreo ver, the structural correlate "consciousness-world" tells us that the "world" is itself a structure to produce a implesión "awareness." Consciousness is the "act" of the world and the world the "object" of consciousness. Ninth step: "See the permanent per manent form in action." The essential structure of "consciousness-world" is designated "form." The way it appears after any particular phenomena and does not depend on them, but given the structural struct ural possibility possibility that they t hey arise. Discovery of the organizing action o f the form on the phenomena, pheno mena, the structure of the compositional elements. Tenth step: "To see what is not motion-form." The area outside the non-movement is "nothing" but its complement. Discovery of the field field is not dependent, non-dependent structures. Eleventh Step: "Seeing what is and what is not, as the same." The shape and its complement are related at a level that assumes the same stru cturally as-cast. Discovery of the form and nondependent field as necessarily identifi ident ified ed as an expressi e xpression. on. In an example of another anot her level, it is
understandable that with the color co lor and the extent of visual representation. Twelfth Step: "See one and all the same." The consciousness-worl consc iousness-world d counterpart and structurecomplement form can be reduced in the final result (and whether particular pheno mena) to the same. Discovery of the essential identity of all existence. Impossibility Impossibility of o f another substance than last reduction in one and the same for all beings. FOURTH: Considerations on the three previous conferences and synthesis. The real transcendental world, the world of both the mind and things in their ultimate root. The questions and answers that appear on the four conferences help to clarify the issue of levels of consciousness, of dreams and kernel side. This discovery of the nucleus of a revolutionary dream seems to me important in the field of psychology. The amazing thing is that is ever aware of its existence. Not the same case of the subconscious notion that many civilizations were perfect and schools of thought until it was finally refloated the West by the action of Psychoanalysis. With only take account of the discovery and core mechanics of dreaming developed in the future, surely, a new psychology. But not only that the contribution they make the four conferences in the field of discovery. Indeed, the idea of "structural form" made light on the research currently performed by disciples of Tenhaeff. Vasilieff Russian, American and Italian Rhine Servadio laboratory have led to the paranormal trying to measure and to obtain constant. Thanks to the photographs of S. Kirlian (taken with high-frequency fields) can display a "plasma" energy that surrounds all living things and show variations on it i t in areas that will then be expressed in diseased or affected parts of the physical structure of such a being. This and other research have allowed to launch the hypothesis of "field structuring of form." This hypothesis raises the possibility of a kind of empty form of content that is later organized the structure of being alive. In the field of philosophy and clarifications are also made contributions. Such is the case of the third conference (eighth step) in which using a veil ed criticism of the "Cartesian Meditations" of Husserl breaks solipsism necessarily fall in the phenomenological description schemes so tied to Kantian (ultimately Plato). The jump to the inter-subjectivity, historicity and ultimately the "world" does not have the character that gives us an analysis of "Dasein" in Heidegger, but rather is related to the transcendent vision of Reality's own Buddhism. The third conference (step tenth) the idea of "that" way outside the movement, which is not at all, "recalls the study of Heidegger's" On the issue of Being ", which is concerned with the" strikethrough "of Being however, assert that there is a "No" ontological. But closest to this conference is, in my view, the distinction drawn in Thodol Tibetan Bardo (Bardo Chikhai Part of), when he says: "... Your mind, whose true nature is emptiness that should not be regarded as the void of nothingness, but as the intelligence itself unfettered bright and happy is universal consciousness itself: the Buddha universally g ood. Your own conscience formed in any way, really empty and inseparable from the Great Body of Splendor, no has no birth or death and is the inimitable Light Amitabha Buddha. " The contributions to the field of psychology, social psychology, psychology of religion, philosophy and science in general, are (albeit important) of little importance compared to those gi ven to anyone who
honestly seeks to develop as a human being their best evolutionary possibilities ... In this part of the Introduction to this book, looking at my work table diagrams of the four conferences, the Vedas, the Bible, the poem of Gilgamesh, the studies of the Jains, the writings of Plotinus, the Popol Vuh American , Philosophy of Religion Reli gion Hegel and recent studies of Structuralism, seeing, being able to establish internal relations between them unambiguous (so far apart in culture and in time), I stop and ask, "Is all this for? . When the preaching of Shiloh, something unusual in the American Continent, something completely out of place in this colonial cultural context, was released to the winds, what was it that picked up our intellectuals? He picked up the newspaper trick and re ported on the number of shoes she wore Silo, about her height, about her weight, about their preferences for this or that football clubs. Until today I have not read a single intelligent criticism or at least learned of our intellectuals. Everything has been disproportionate and ridiculous. Cultural colonialism is subject to our America from seeing that there has emerged something new, something that gives it meaning. As usual, our intellectuals still look to Europe, USSR and USA and is curious that there (not here, by the way) is to study the contributions of thought Siloist. Seen all this and not for lack of faith, but by a ki nd of moral fatigue, is that I refrain from making further considerations that would be useless now to our students of Latin America. For those strange associations, now I remember this phrase: "If your family reject you, shake the dust off your sandals and go and preach to the Gentiles in my name ...". H.van Doren. October 1972 FIRST CONFERENCE Three years ago we had in this country (See: "The Healing of Suffering") the privilege to speak publicly for forty-five minutes. Indeed, those forty-five minutes that many of you may recall, could develop into full high mountains and in the climatic conditions and worst roads. In any case (and although the crowd was investigated in their papers, as if they were criminals cri minals rather than peaceful auditors, despite pressure from security forces that made display of his arms) had the privilege of speaking for forty five minutes. Then he tried the same in different parts of Argentina, but always with the known results: gases, clubbing, bullfights, fireworks, people arrested and the like. Not only was the physical aggression that described, but it also added psychological and moral violence which corresponds when the press in general (the media controlled by the system) with i mpunity slander and scare people, flattening and distorting images doctrines . That was in 1969, when we talk about the origins of violence, suffering and healing of suffering. It's good to know that, at that time, no politician publicly stated, that at that time expressed any current hero to the public ... and could not be otherwise, against the dictatorship that ruled in this country. For these paradoxes of historical processes, from that moment expressed physical violence and continued rising until today. It is now clear that the same system has turned hundred eighty degrees and advocates non-violence and peace. Bravo for him! Hopefully then have the privilege of talking, now, more than forty-five minutes.
Even today, if the organization of this cycle was acting on a mass level, with adequate dissemination and open space, not be talking. But how are you have meetings only with the presence of spectators qualified specialists say almost, as it is not publicly known, such as restricting entry to the competition; in principle, it seems, will not be interrupted. What's this introduction? Comes to preparing the g round for developing our presentation on transcendental meditation. For the kind of virulent, irrational reaction that has accrued to our preaching, we can begin to understand a certain defensive mentality of a society a nd an old man. If we were men of the East, if it exposes the same principles of what today calls "mystical" in general and our dress, appearance, gestures and way of exposure corresponded to the "spiritual" accepted, surely we would not have problems ... Pursuit was not beyond the sixty-nine and after those forty-five minutes. The doctrine was distorted with all the means by which society today may have more or less technical. In several countries the system has suffered agai nst the doctrine and thus entered the new prison cell s, new shot and were beaten to hospitals, many laid off from their jobs wandered in search of work, new pressure persecuted broadcast "aseptic" lost the warmth of famil y and friends. Parents reported their children, teachers who expelled students, neighbors who participated in "raids" against police propagators of the doctrine. Well, if what we said at the time would have been misleading, and out of historical necessity, had succumbed to such pressures. In fact, appear to have happened otherwise. At that time we called "healer" or "miracle", then "holy man", then as a "prophet." These days a Uruguayan radio station we defined as "mystical." This upward mobility is not negligible ... (Laughter) ... but it is always essentially deforming derogatory meanings. Any inconsistent is now presented as a philosopher or thinker doctrinaire. For our part not to aim for such honors, it is enough to be "holy men" or "prophets" or even healers of a new doctrine if that doctrine is the man. What
are you do ing, my friends, that our action is a react ion as disproportionate? Physics tells us: that our action will be the t he exact corresponding reaction. If so say so careful because our action is developed and expanded ...
Is not it true that when you hear talk of meditation, one imagines a certain set of practices that have something to do with eastern views very wise and venerable teachers lost in the clouds of the Himalayas? Is not it true that for some kind spirits, meditation and imagined is detached from the daily da ily routine? What is not mixed or o r lose purity? That does not strike strike the social issue, or is mixed with the life of relationship? Is not it true that these kind souls sou ls feel they can improve themselves and improve hu manity, art magic to focus on a point between the eyebrows? Clearly there are people who wander this way and not have to revolutionize the living system, since they are parties benefit from the system.
Other, more modest in its objectives, which need not learn or recite among a mong his friends a confused chatter Hindu and think that meditation can help relieve nervous tension, to make better digestion. For them we must also explain our o ur point of view, but without the t he hope of tearing them so deeply deep ly rooted belief, almost religious, especially taking into accou nt that the true meditation clashes with their interests because it is revolutionary as mental and its relationship with the world. Let us try to frame the area where the need arises for meditation. Let's soc io-historical context context and attempt to understand how that task is not unrelated to the world, quite qu ite the opposite. Later we will study what is not meditation, meditation, and t he consequences all false meditation, reserving for the end of the exhibition today, the proper characterization of simple and daily meditation. In the days following accurately ta lk about transcendental meditation technique. When
in times of crisis like the present, the value system underpinning a society loses meaning when the whole social soc ial structure is revolutionizing the mode of production since the re lations of production, where the dialectic d ialectic of class escalates, when the generational dialectic breaks throu gh, when the daily become beco me stale and lack of rationality, when the general feeling of suffocation and particular becomes evident, usually occurs the phenomenon of "leakage" soc ial. "Leakage" social ritualization is expressed in the per ipheral elements that do not make the essence of human activity. Ritualized sport, sex, gambling, fashion, music. All these elements take the value of o f a fetish, as if they were the po wer to resolve internal conflicts. All time is strongly messianic theories rife Salvationists. It was dug up old myths and adapt s them instantly. Is deposited as blind faith in men like the rest escaped, but they appear haloed of a property difficult to define. This property is difficult to define precisely which identifies the fetish as such. His presence is experienced in the diffuse feeling that he has the po wer to resolve distressing situations. Whether the game, a leader of a spiritual master, a magical system, even scientific (in this map is indifferent), whether the object status, or a Frisbee, all these entities appear as hinted the salvation that seeks to understand u nderstand flight. In those curious moments in history, we can say unequivocally that the t he fraud increases, and is justified in a thousand ways. Since the aliens are no longer a hypothesis more or less likely to become the grandchildren of the angels who come forward as an embassy of divinity ... (Laughter) ... Observed in some or in yourselves, above the leaf litter that explain scientific pheno menon, more or less mystical background that Nimba. Study in the followers of a leader or a party, beatific beat ific irrationality irrationality over logical argument forces. Sometimes and for completing the table, t able, that leader is surrounded by astrologers and the part y of a mystical infallible ... (Laughter) ... If given the emergency situation the solution of the evils is sought externally, then t he charms are also external. If instead the conflict co nflict is experienced as their own personal, fetishes were internal. In the latter case, paving the t he way for the drug, t he mystical disciplines and the exercise of various forms of self-hypnosis. In both cases, consciousness is not in a position to study the problems that arise, but seeks to overcome without solving through the relationship re lationship with the fetish. In that state of consciousness, as you know, we designate "emotional consciousness." It is completely futile to try to explain to someone who is in that situation, what is happening in your consciousness. Any rational argument that he will try to present easily discarded and, in
turn, reinterpreted in a unique way, wa y, but without addressing it in depth. Let's see now: if we have been expressing in any of you t hat barrier of emotional consciousness, explanations that are given can not be captured reasonably ... Are not some discussing internally what we say, instead o f trying to understand? Fast forward a bit. Have you noticed that t hat when there is one of those t hose fetishes, all or many of their activities tend to revolve around him? What fetish is that a sort of artificial gravity center? What about the wear of that faith to him, eventually, finally left the t he bitter experience of a vacuum? Have not found that t he loss of faith is experienced as a disappointment? Well, what happens at the social level at critical times, it happens every day in the conscience of every human being. That these phenomena are accentuated times, does not mean that at all times the human mind ritualice, project and illusions. illusions. Everyone will know, from experience, that t hat succession of images of everyday life, when it is triggered by an external stimulus. The fantasizing, or daydreaming is not a rare phenomenon, but it is normal and corresponds to the normal no rmal waking state. Typically, these images may be discovered a tone common to t o them all: the same emotional emot ional background. Particularly in oppressive situations or fatigue, these images tend to beco me stronger. Now, whether those dreams have such force as to hide and overlap o verlap with reality (and this is an everyday thing), what will not happen happe n when a particular dream is fixed and strengthens to the point that the activities intimate and personal desires are d irectly linked to him? I do not think that t hey escape the relationship between social illusions that fetishized certain simple objects and everyday dreams. In those two, there is the same mechanism based on leakage and emotional background. Deepen a little. There will be distinctly simple and casual are not repeated dreams of those that appear frequently and sometimes inhabit the same dream drea m to night. These are of greater importance than the former by the fixity that characterizes them. Some good observers o bservers have grasped that the desire to make certain dreams of this kind has sometimes oriented vocation after an alleged failed. Aspirations Aspirations that could co uld not be met, the activities to be frustrated wear their motivation. This is not the right time to attempt an explanation of the mechanism of dreams, but, in my view, should be carefully taken into account their personal realities and its social and warn that it could even outline a behavioral description based on the activity of dreaming . When on another occasion we said that our doctrine is for losers and not winners, we have alluded to this very central point. Those who are excited about their fetishes Salvationists (whether social or personal), those who have a faith, or who believe they possess and have not failed in its expectations, little can understand this is being explained. There is certainly a disappointment to create artificial, as false as its opposite, it is vital to attend a very deep need that can not be sated by the false idols, they are the sign they have. Examine and verify internally that nothing can serve as transmitting here if your dreams are thrown in the opposite direction. You see how easy it is to assemble superstructures that block these raises. If we insist on the same and we made our way to check something very curious, that is, they start to move a mechanism for misunderstanding. And as we proceed with our action, we obtain a proportional response. Then, the show will be complete, because they draw pictures totally unreasonable to fight,
which correspond exactly to the opposite of social expectations and personal. This is very interesting, but we reexplicar above, from another point of view to a better understanding. Any mystic consulted tell us that "the reality is illusory." But tell not know exactly if it is the reality of the thing itself or if the vision of reality is what is distorted. Even the Lord Buddha (which has much m uch to do with the origin of these complications) explained that people contemplate the phenomenon that corrupts their mind, that the mind is troubled because of the t he perception of objects and becomes variable and is at the mercy external variations, but at the same time, said he had to learn to see things in their essential character, as if the whole phenomenon was hidden by the veil. The nature of this veil is seated, sometimes in the phenomenon and sometimes in the mi nd. The same stressed that the nature of intellig ent vision belongs to neither the cause nor the condition. For any phenomenon, however, brings together all phenomena. Finally, the transcendental perception causes and conditions, it was a fact. The perception-distorting simple, everyday world, and that at which it is simultaneously aware of the perception, was the transcendental perception. Distinguished by the expression of their activities, two types of mind: the first mentioned experimental and the intrinsic or transcendental. The Lord Jesus and many others explained the need to raise and to ensure, with special attention to the falsity of appearances. Sixteen hundred years later, in the West, the doubt about the accuracy of perception revolutionized the field of knowledge. At that time was taken as indubitable, only the immediate act of thinking and not the object that appeared to perception. Finally, and in contemporary times, it was decided (after admitting the contingency of the phenomenon of perception) to "return to things themselves." But after we put phenomenological reductions in the presence of a level of transcendental ideas. When we speak of the illusory perception of the illusory perception of reality, we do not care so much for mentioning that, in fact, the objects themselves do not correspond to what is seen of them, since every sense receives only a single strip of the same data object. This is obvious. As is also clear that the ultimate structure of the phenomenon is beyond the r each of our organs of perception. That is not important in making the arrest illusion of reality, but above all, the presence of the dream that covers the same perception. That said, we return to our problem. We understand the dream as a variable fantasize, but connected to a constellation that compensates for the shortcomings of situation. Every dream is tinged with an emotional tone, individually and w hen the dream is secondary, transient, is not very easy to see. It is, however, when this dream is projected onto a specific object and fetishized, as in the case of emoti onal consciousness, individual or collective. However, the dream appears as the m emory response to new stimuli and associations that are mobilized in the dream can manifest due to be recorded by previous experiences. So any insight will be completed by the mobilization of the old perceptions, instead of rejuvenating the
consciousness, will strengthen the earlier study of the mental form of ready-made. This thought-form can be identified, if only temporarily, wi th the nucleus of a li fetime. The nucleus is manifest dream structure in response to general and widespread, in particular stimuli. The core dream is a tone, a mood, an undercurrent of consciousness, rather than an image, such as the dream of any child. This nucleus has a certain fixity and is the governing ideals, aspirations and general illusions at every stage of human life. l ife. When the kernel is worn, there are significant variations in personality. But until that happens, the way we see the world and approach to life, remains in the same line and the daily chores are fed by this illusion of background. The core of dreams can be understood as also compensation for the basic deficiency of personality in every stage of life. There is a general kernel for each life stage from which it qualifies individual with particular characteristics. Psychosomatic change from childhood to youth to maturity thereof, etc., Is accompanied by a change of heart. This can develop normally, according to the stages characteristic of the age, but can also be established at a time of life, increasing disconnection between the individual and their environment with the passage of time. There may be regressions or accidental displacement core. In these cases, there are personality changes. While the core remains fixed fix ed and oriented to life in one direction, it is useless any attempt has been made in the opposite direction. On the contrary, it reinforces its action. On the other hand, never missing superstructures that may warrant more or less rational, indeed any activity governed by the kernel in question. So, apart from the dreams that prevent clean perceive reality, is that core, the internal tone creator of illusions, which prevents a new vision of the worl d and oneself. When the failure of projects is evident when the disappointment is present, one may perhaps be able to learn new meaning. Now to the other side of dreams. This can be maintained with firmness and focus our activities on its m irage, feeding our desires, our emotions, in that direction. But this desire that fuels the dream is hardly fulfilled, which proved that this dissatisfaction and pain. If the dream could be satisfied as long as it is sometimes pleasant consequences would at that time, leaving leavi ng no meaning then. Indeed, the fulfillment of a dream brings pleasure and even the achievement of that pleasure leads to a thousand inconveniences, it undertakes the task to obtain this result. In this desire to capture the illusion is precisely the root of all pain and all suffering. On another occasion we have distinguished between physical suffering and mental suffering. The first can be fought and increasingly effective as science progresses and civilization. The second to the extent that advance self-understanding of being human. It is a good step to recognize distortion of self that make their own dreams from reality, to discover a kind of illusory core that guides us in one direction and finally nternal innuendo and capture certain "messages" that will be interpreted with religion that imposes the case. It is to be reached the inner precinct of the evening in which the voices speak not of divinity, but the voices of the recordings and deepest dreams. This mystical practices such as ascetic practices and even the mediumistic, m ediumistic, leading to more persistent
the realm of the twilight twilig ht ... the same field that penetrates the addict. Here we're not moralizing, or creating taboos towards this. We simply say that hypnosis is achieved by the relative peace and also access t o the crepuscular, the dullness of intelligence and loss of deep understanding. There are others who recommend: no focus, not narrow the field of consciousness on an object, but the opposite. They feel that the "meditation" (so called) is the opposite of the merger and to achieve it is to loosen the body and mind without specifying any idea. The mind, then, seems to expand and over time they experience the phenomenon as an extension of consciousness. This is more fun than the previous one because, at least, allows unrestricted digress ... (LAUGHTER). Surely, met with a good social function before the arri val of television ... (LAUGHTER). Following him, it seems that such free associations a meaningful image is captured and deepened (as if it were the "yantra" or the "mantra" staff) works it vividly, vivi dly, even go falling into the usual state: hypnosis! Well, gentlemen, some call it, precisely, "Transcendental Meditation." Where is the transcendental? Maybe (they imagine) is in that closing their eyes and see the pictures inside .. . (LAUGHTER). We do not understand things well. w ell. Neither described the concentration or the alleged meditation. In either case there is an enclosure of the subject and there is a barrier between the internal and external. For more than those responding with phrases such as: "the interior is equal to the outside" or something similar. If those practices were simply exercises in understanding the internal mechanisms and did not intend to change anything or achieve results, without a doubt that these scholars would become more understanding and warn many flaws. Would see the structure of their dreams and would see the wheel turning constantly desire to pleasure and pain. But it seems that this is not the intention in vogue. Ascetic practices such as more dangerous, which is irrelevant irrel evant here because the above explanation and sufficiently illustrated. Suffice it to note that: neither mental strain nor the moral self-flagellation of religions, nor suffering, nor the sacrifice or voluntary surrender of how beautiful this li fe, achieve liberation. Quite the contrary. Generate confinement, mental fence, bigotry, intolerance and inflexibility intellectual. What, then meditate for us? Meditation is: learn to see through the illusion of dreaming, is to understand the root of desire, fear, suffering, and free is free. Do not talk today about transcendental meditation, which is a specialized subject. We talked about the plain and simple meditation that does not require postures, rituals, sacrifices or renunciations. The simple meditation begins at any time. Right now, when I notice how the images and dreams prevent clearly perceived reality. When I discovered that my motivations are below the arguments and when I see that my life is guided by the illusion. I do not meditate when I try to solve my problems. I meditate when I fully realize them. When formulated correctly. I say, "But in practice, how do I meditate?". Maybe you can with all simplicity, without effort, attention to what surrounds him, but without covering reverie. It is not about violent domestic. It is learning to see for the first time. You do not learn all at once. Tomorrow we will talk more about this item. SECOND CONFERENCE Reached me a few questions. We will try to answer more or less synthetically.
Question: "Should think that any system of practices s uch as concentration and meditation are wrong, necessarily, self-hypnosis?". self-hypnosis?". And second: "The work of the concentration of the mind in different parts of the body, can not activate it positively." For here are two questions in one: not necessarily the work of concentration, nor any work of the commonly called meditation, leads to self-hypnosis. You realize that kind of exposure that we are, also fall in a schematic, can not be otherwise. In general we are where such practices. Working with some resources to concentrate, moderately, we can achieve a median education of attention, including an expansion of memory. Of course, these are practical benefits more or less im mediate, do not make the release of i nternal conflicts. Not necessarily the work of concentration lead to self-hypnosis. We have already explained yesterday that people, fortunately, was so little persistent in their practices there was no such danger. Soon, then, who begins to practice what is tired, not get ting results and the thing does not go higher. We talked about some very special people who insisted and returned on the same, and of course, was making his point mental or she chose. And at this point to be gaining mental and over time, began to see that the mind at rest, began to feel that tension disappeared and even in daily life were already seen some benefits of relaxation, laxity. We said that subsequently managed the laxity of the mind ... , and the dullness of mind. So on this point does not think there is any complication. The same question is a second part, where we consider the possibility that certain works of concentration or meditation commonly called, can benefit the body i tself, can activate certain functions. There are some experiences in this reg ard have shown that certain sounds or certain colors, and carefully concentrated a lot of persistence in certain parts of the body, they can actually activate it. The action of the mind over body is undeniable. In everyday life, you recognize the action of the emotions on the body system. May come through the same mind, there is someone who is suffering from ulcer, or the like, and knows very well that the mood, nervous state, the state of emotions, acts directly on the soma and ends materializing in such of affection. So how can we deny that the mind working in the negative, and also produce negative results in some senses can positivized some functions that are deficient? That's also very true but we are in 1972. For laboratories that are working, there are many moving pharmacopoeia, official medicine is developed ... Science in short, can be solved with a little pill much faster these problems, we can do with our hard work lie a sound lie a point on a body part that we have poor. So, as I said yesterday too, if science can go forward wi th solving our problems body (our physical suffering), then let her and she will also contribute to develop. Only science does not reach the solution of deep mental conflict. Where science fails to resolve the deep conflicts, then it is necessary for us to call upon ourselves. This action of the mind over body is a thing of every day and sometimes also something not very common but we are for illustration. You know that under hypnosis the subject can be induced by applying a cold object in his hand, for example and suggesting that this object is hot, it can lead to reactions occurring in your skin. The same
reactions that occur just when you apply a hot object, the same symptoms, the same wounds. So how can we ignore, and how can we deny that? There are cases in which some "mystical", so to say, possess both their object of worship, such is the expectation for him to finish playing physically sores on the side or hands, characteristic of the Lord Jesus, for example. And all this does not work a m iracle, the work by the enormous power of mind over body. In this regard there are also disciplines such as yoga disciplines, which may be positive for the purposes of bodily health. Gym also good Swedish, Danish, gymnastics in large appliances, is not it? Gymnastics are good ways and serve the body also serves v adequate breathing exercises. Here, it matters little that is called "yoga." If we use it is called "yoga", then perhaps there is another kind of mystical implications of court ... I do not know if I'm explaining. If we consider the gym as any other and we realize it, for surely it will get its benefits. So, on point, I do not have major problems. Question: "Is not there could be no twilight mystical experiences, but superconscious?." First, for this to become comprehensible to all listeners, we should agree on what it is as crepuscular, what else is conscious, what it is as superconscious. But so, in broad terms, we could say that there are (and what we present is only an educational scheme, things are not as well, are not as shear, are much more elastic) different levels of consciousness easily recognized . You know the state of deep sleep. sl eep. The subject is sleeping, decreased self-criticism and any suggestions from the outside (any stimulus) is amplified ampli fied and amended, covers the conscience and believe in him. In one dream, anything can happen and what happens there is not critical. In this deep sleep, the most enormous contradictions may come and believe in them. It is the field where the self and reason are reduced almost to a minimum. Contemporary psychologists have highlighted some mechanisms such as dramatization, secondary elaboration, displacement, etc.., Where all the mobility is ir rational sleep, changes in pain. In short, the most salvageable is to warn them the drop, the narrowing of the power of r easoning. And the great power, high sensitivity, the great suggestions that make the images im ages on our consciousness to cover the will. That is a level of consciousness that we all recognize. There is another, what might be called semi-sleep. Not ordinary waking state, such as w here we are now. It is not the deep sleep state also. It is an intermediate state. That state is evident when we enter the deep sleep or when we leave him. A state in which is mixed a little bit of reason and a com plete dream world. A state in which dreams are moving very fast and we show in a very picturesque. A sort of transition state. The semi-sleep could be (say with a figure) the "roof" of sleep. But while it appears to us as the roof of the dream, appears also as the "floor" of wakefulness. The ordinary waking state, in which we are now ... I guess (laughter) ... is mounted on the floor. Not unrelated, therefore, that floor, but it serves as a base of support. And so in our ordinary waking state, we are bombarded by underworld content. Content that, in the first level of consciousness was very strong, very suggestive (in them blindly believed), covering our consciousness, consciousness, our self-criticism were reduced. In the second state in the intermediate state, were decreasing in intensity. And in the third stage, but not disappear altogether, have decreased sig nificantly in the power of suggestion. sugg estion.
So the images that now populate our consciousness while we are talking or listening, sometimes escape us, but with a little care and a little practice, we see fleetingly pass by our conscience. These images are still acting. These images usually, especially in oppressive situations and in situations of fatigue, are superimposed on the same perceptions one has of what is happening. The cover so that it generates a daydream or a dream, we completely distort reality. Thanks to that dream and fantasize that we do not have the correct perception of reality, an accurate perception. And this is our problem. Is there a possibility of a state of consciousness that is not touched by these images that erase our perception? Is there a new state of consciousness that we call "self-consciousness" and not altered consciousness, consciousness not distorted by the images of dreams that come from those depths? Perhaps such a state exists, it may not be something the other world. But in any case, not the state we live in ordinary and everyday. The question is: "Is not there could be n o twilight mystical experiences, but superconscious?." superconscious?." If we understand what happens in twilight twili ght sleep levels deep, what happens to some extent in semisl eep levels and, on the other hand, think of as super-conscious to that which is above normal level of alertness, then began to understand a little. Perhaps in some mystical experiences ex periences to rub these hypothetical superconscious levels. But what we do have certainty is that in many operations rituals of many religions or pseudo-religions, it touches the bottom of infraconciencia or twilight state. If any of you have attended a voodoo ritual or some kind of reasoned accompanied by music and lights, incense and anything, and has seen the active officiating, will be tested as they "care" not to rationalize their acts, released by loose, to lose the waking consciousness. Thus, thanks to certain rhythms, certain repetitions, through some emotional stress (but, above all, thanks to the reduction in the field fi eld of consciousness), the subject is "taken." "Taken" if i t is a voodoo or a seance, taken directly by a "spirit" that comes to join his body. In this kind of mental state very strange things occur, not only the external symptoms hystericalepileptic that demonstrate (overturns, crying and all that) but because sometimes these subjects displayed some rare potential. Some, for example, can speak in languages that are strange and that is extremely appealing. There are others who think that captured the thoughts of those present. And thus, phenomena that fall within the scope of what our s cientists today psychologists call the "parapsychological." One new label to something so old! Well, suppose this occurs. If this is true, gentlemen, something happens, something very serious. It happens that they develop a number of powers that, for us normal men during wakefulness, are very distant. We do not have how to get their hands there. If we get into that kind of r itual, or the side we get the drugs, or we get on the side of a r eligion, maybe we can meet that evidence. One can obtain, friends, evidence of other realities that takes no conscious mentation. Of course, all this is very striking. But it is not our line. Apart from not our li ne, would not regard these phenomena (however brilliant they were) as phenomena of superconscious. Here consciousness is completely annulled. We could talk about infraconciencia phenomena, curious events, which g ive the man of such power that
one does not think the line down, but on the other. Faced with such skills, we believe there to be a kind of superman. However, there might be called mystical phenomena and occur not in line with the loss of consciousness, not in the line of the crepuscular. If you read some mystics find in them a great understanding of reality. They are a great job, great kindness, a great expansion of consciousness. We are not in the presence of the state of macumbero ... (LAUGHTER). However, there may be states that raise our awareness and amplify our awareness and knowledge allow us to wider and wider external reality and internal reality. When we read the Lord Buddha can not see it as the minimization of consciousness. On the contrary, it seems that we'd face a huge and complex computer, or something else ... So here we are in the presence of another phenomenon. Sometimes we, ordinary people who occasionally take care of these things, perhaps because of our desire to achieve results quickly, it is very likely (almost certainly) we're g oing to lead us in the direction easier, in the direction of fall, the address infra, at twilight address in any way in the other direction. That is why, even schematic, we allow our darts shoot anything that sounds to religion and mysticism. I hope this response has settled the question. Question: "What are the core differences between dreaming and dream?". There is a dynamic difference, basically. Generally say that dreaming is mobile and the core is fixed. In principle. We know that with time the kernel also moves. The dream is expressed in response to any stimulus perception. Example: I'm on a bus and then a car passes over the side. This stimulus is received, quickly interpreted, enabled, encodes and internally raises a number of associations. These partnerships have been classified as associations by similarity, contiguity and contrast. It is debatable, but let's say. So then, by similarity: if I say I think of Seal Rock. Contiguity: if I say spoon, fork I think. If I say I think door window. By contrast, if I say white, black, tall, short, fat, skinny. Well, the car passing near me when I'm in the group, is "meddling" in my consciousness as a stimulus. With this stimulus do my domestic processing and produces a response and that response is not necessarily clear, but there is an internal response to this stimulation. A response that has gone in the chain of contiguity, of similarity simil arity or contrast. Chain is released subjectively. Then I forget everything around me: the car passed, let go the string and begin to fantasize, to dream. It released a number of mechanisms. These mechanisms may have sequences that can be followed very well, or there may be other phenomena such as those revealed in the free association test. For example, Jung test, go throwing words are encouraging and getting answers. Many of these correspond roughly to the level of stimulus words, but others have nothing to do. So there are answers that are within a more or less orderly sequence of the three forms of partnership. And there are others who apparently have nothing to do, but (as our psychologists have discovered) are deeper motivations. All answers given to the stimuli are related to previous recordings, with the memory. You know that perceptions are recorded in very different ways. I s recorded not only by different perceptual channels,
but recorded at different intensities: as mechanisms of repetition, as m echanisms of reminiscence as a way to act on or act on all senses simultaneously. It is engraved with a very different intensities and very different ways. And not only recording a given perception, but many others can walk around. So sometimes not only recording one thing, but a whole climate records. Who here does not recognize, it passes through a doorway for example, and they perceive a smell, an air of youth, long ago? Sometimes those little things give rise not only associations on the same line, but a whole state structure. So dreams, in principle, emerge as responses to stimuli that have mobilized a lot of associative chains. But we say of these t hese responses (which are somehow in memory) that have been recorded in different ways. And then, some stimuli chains not only play but play real constellations, real state structures. The stimuli that are released in a poor situation in a difficult situation, are answered in a way very different from simple structural occasional encouragement. In short: if I 'm very hungry and very ver y thirsty and have a great meal and a glass front, surely the internal response I will not be launching the single chain of associations, but a whole structural response is to answer my personal shortcomings, the, failure of the time. From the standpoint that we are studying dreams, apart from simple responses to stimuli of situation, beyond that, answers are usually structured to compensate the shortcomings at that time suffering. If we interpret the dreams as compensatory responses to the deficiencies, we will understand better. Whether these responses appear compensating or simple association, the fantasizing everything is there and working there before us. And it is changing, as are changing the impressions that we receive. But there is a certain psychic background that does not change the speed at which you move the dream. At times this background emerges as a still picture (almost obsessively might say) and is maintained over time. There are those who make lots of internal archetypes that are maintained over the years, that arise in the deep dreams that arise in everyday life. This is not how often, how frequent is a "tone" of mind, a mental background. If you could capture the mental background or tone that is always working as a background in consciousness, warn about, which is the core of your dreams. So do not try to characterize this nucleus as a picture, as they have been presenting to them the other moving images. Shortly we Bohr diagram: here are the proton and here are the electrons. The electron spin and the proton remains. The core of the proton and would dream dreams would move. While that figure is in principle only in the case of the proton we have 99% of the mass of any atom and in this case we have something so strong nor so evident, but rather a background, a climate. If you investigate in depth the general trend or vocation and see how his life is geared to fulfill that calling, with this trend, with this project, with that image and feel that trend strength, will be able to understand (and by the side) what is the core of your dreams. However, this nucleus seems to be a bad person, strip us and takes us everywhere. It is, however, one of the great aid that has the conscience to maintain its structure. Thanks to a certain fixity that exists in the background of consciousness, humans can stay in line, stay in one direction. Thanks to the nuclei of dreams, not only individuals but entire peoples and nations, ideals
are behind, go back in a way that never reach, but any way motivates them and makes things go forward. The core dream is what gives g ives direction to life of individuals i ndividuals and peoples. But this talk of a "collective dream" sounds a bit strange, so let's leave aside. Us
to respond quickly to this t his question, we explained the dream as a s imple response to the stimulus presented to us a response which e merges as an image, so to speak. At the core is explained as a background that has some permanence, which lasts a long time. A closer question is this: note that, when a person remains the same attitude for a long time his work is directed and the subject may be productive. But when the subject is a breakdown and goes in another direction, d irection, all activities activities cease, break down completely. I return to this issue because many think that simply would seek to destroy the inner workings of this core and remain in a vacuum. va cuum. Possibly, if they succeed to destroy this nucleus would remain in a vacuum, but in a very little positive. This core has its duration, its cycle to give an image. This T his core, over time, wears down. And when you wear ends up u p another comes, mercifully, mercifully, to fill the consciousness that can not no t be empty and to guide our activities in another direction. Yesterday we said that at various stages through which man passes: the shift from childhood to youth, maturity, etc., Is accompanied by psychosomatic changes. There are different other body work and mental work. The child no longer want to play the gunmen ... and wants to go to parties. Then, over time and cause other psychophysical changes, so do their interests. But these interests vary not o nly by education that will receive, but also vary internally. It is as if there were, for all ages, a core characteristic dream was then transformed into another. Of course, in each individual child are modifications of this core, but it's as if there was an ageappropriate background. There is sometimes a very short time a remarka ble personality transformation. And there are subjects however, despite the passage of o f time, remain fixed at a stage in his h is life, as crystallized there. Then you have 40 or 50 years and a child character. As if his heart had remained in one step. There is sometimes the opposite to the evo lution of dreaming, or crystallizing the dream. True regressions occur. Our analysts have spoken o f fixation and regression of libido. Very good, perfectly approaches. Are then produced dissociations of personality, personality, regress to infantile infantile stages, and even aut ism. ism. No change of heart would not have personality changes. If we could change the core personality would change conco mitantly. mitantly. And t his is curious. If we meet a friend friend we have not seen for a long time and has not worn his dream we say: "But you have not changed! You are in the same! Think the same way!". If we find the same friend a year later and say: "But how you've changed! It's because we see a change. Deep. Of course, it depends at what point in their core cycling dream we find it. And the dream is worn, it changes. If it is set does not change. If you return changes, but otherwise. We can now put us to study about how to produce these nuclei and their location. Question: "What twilight, corresponds to the unconscious?". How unconscious are we t alking about? "From that came to discover before yesterday, or of the unconscious that has been extensively studied, st udied, for a long time, Hindus, and ot hers?
You will know very well that t he unconscious was not discovered by Psychoa nalysis ... We are not talking about a personal or collective unconscious, preconscious a barrier, with an ego, a super-ego, a mechanistic dialectic characteristic of the steam engine. Where the super-ego which is moral, is opposed to this th is that are the instinctive forces. We do not adhere to this type of approach. We talk about the twilight and indeed, we recognize the unconscious related broadly, outside the Austrian scheme (Obvious reference to Freud (n. of e).) Of the last century and away from fro m literary influences and Sophocles Hellenic neopag anism recent European (probably refers to t he Oedipus complex that Freud studied based on Sophocles' "Oedipus Rex" (n. e).). Question: "It has been said that instead of solving problems, further work on the problems themselves. Is this the same approach of o f Krishnamurti?." Yes, and I state this is a lot similar to reasonable people, warning this Tower of Babel in which we are engaged. See this problems and relation to response to problems. A asks B, B responds respo nds to things you did not ask. A does not take into account the response respo nse and long another. In short, if left untreated even the question, there is little that can be a nswered. There are many logical to study the problem of asking, because if the qu estioning is improperly made, any answer given will also be incorrect. After this little little back and to answer the question, I say yes, that looks to t he question from Mr Krishnamurti. And indeed, if not treated t reated carefully to the problem, the answer can not be correct. And since we generally are successful, compared to trying to solve problem quickly. And because we understand the structure of the problem, it is still working. Then we palliative anesthetic problems, distractions, diversions, drowsiness, all you want, but the prob lem continues to work. It is reasonable that Mr Krishnamurti says about the care o f the problem, instead of seeking the amendment and the resolution of o f the problem. Now to our topic. Yesterday we said what was not meditation. Meditation was not concentration. It was that kind of "meditation" as a digression. There was pr ayer was not ritualization. Yes, however, was to try to address the facts without dreaming. But we must be practical, we have to explain a little little trick to take t ake that forward. Perhaps the simplest is to review the facts o f life life (ending the t he day if you like), but with special attention to how you have dreamed during the day. In what has been taken one for things that have nothing to do with one's own reason, but I fantasize irrational irrational contents, et c. It also meditates in that sort of take stock, sto ck, when it comes to investigating this problem during t he day we brought suffe su ffering. ring. Investigating the root of suffering, the root of pain, and researching the dreams of everyday life, we get fantastic results and immediate. Yes, however, we amplify our awareness of ourselves, with the following result: that the next day or the following days, or later, just to know that after I review my dreams everyday and a nd knowing that after the study origin o rigin of all conflict and all suffering that I presented, I began to be increasingly alert. So it is a trick that works rebound. If I say "now I think without dreams, now I think with total and absolute awareness o f me, from now I will interpret the conflicts that arise and suffering I have at all times ..." going to happen
that, in half an hour, I forget myself. myself. I followed the proponents such terms, noting that not practical. The good old o ld monks spent magazine in their spiritual exercises (Ignatius of Loyola gives us a roster system to review our daily events: sins, faults, temptations. A kind o f catalog that makes a computer to get better every day) . Well, we are interested as well. In another sense, but we are interested in reviewing the daily events. Not all daily events. If you want to review everything they've done in 16 hours, will take approximately 16 others. No, it comes to finding the points where the dream has become manifest and I was off. And the age nda items where there has been internal conflict, delving into the root of this conflict. This simple and humble work, without eyes or large decorated in white, is what allows us to amplify the awareness of every day. For Fo r in the days following, as we do our daily activities, we bring to them much more attention because the raw material needed for our review later ... I do not know if I explain ... (CLAIMS). The mechanism itself is very simple. It is to be of use (now, you may not notice), which can change our field of consciousness co nsciousness and can result in a revolutionary transformation. But it is so faded as suggested! Who would think that it can cause a revolution like that?. Yesterday we did a sketch o f the different levels of consciousness. We talked there, the level of self-awareness. Let's say that, typically, I work acco mplished by a consciousness where dreams go away and where you have full knowledge of what will be watching. Well, it is an extrao rdinary thing to go from ordinary mentation or ordinary waking as we are now, the state of self-consciousness. You try to do so. I'm talking, they are listening. I see them, you see me ... But while all this happens, you and I are also other things. A little tie. A little on the microphone and wires. Or thinking about when and in what we have been forgotten. Very well. It is also fun. But all this is digression. digression. You will observe that this is the state o f mentation ordinary waking power, not aware o f everything. Of course not. Try now (as I hear, and I'll try to do as I speak, try all the time) to do what we're doing, but without losing consciousness of ourselves. o urselves. Ie you see here the man who is balanced, and while he speaks, you attend to what he says, but without forgetting yourself. Now you're not so worried about the tie, or if the speaker takes t akes a cigarette. Is it fixed? We are no longer in the matter. But now we are very attentive to what is said and a lso we know we are listening. Am I clear? If I walk, I know I'm walking. And no, as I walk I think o f my grandmother. It's that easy and without complications. Well, that and nothing more wonderful and uproarious, upro arious, is the self-consciousness. It's that simple, yet not so easy to maintain. maintain. Have you been tested as we speak the last five minutes? Did you see how they taught you and me? Was dreaming a lot here. We were not all the time very attentive to what was happening and our own conscience. As you can see is that t hat simple, but yet not so easy to maintain. Thus, self-consciousness can be achieving by co nsolidating, with the passage of time. But I said,
it is not practical this system as one of o f the review. It's not as practical because we have forgotten here in less than five minutes to continue with their practice. Meditation helps however, paves the wa y for this state of "awake", that state of wakefulness (not only about things but about ourselves awake), which makes us more duct ile, more flexible, more intelligent, more breadth of awareness. We
talked about simple meditation. Now let's talk about something else that is not of much practical use to us, that has little to do with us. It is a system of technicalities, but that perhaps serves a student who wants to understand, u nderstand, experimentally and by himself, how are the internal mechanisms and we can go. This exhibition we do now, is about transcendental meditation. Transcendental meditation is a form of passive meditation, which allows allows me to reach the roots of o f thinking. If, ultimately, thinking and the world, which is thought to have the same root, this identification between the inner and o uter (not in the mocking sense of o f yesterday), this identification has to emerge in transcendental meditation. Thus, we encounter a different kind of reality to the reality presented to us illusory perception. A reality in which consciousness and things are identified, a reality of vision without partitions in which the world is no one out and no one inside. Transcendental meditation is effective beyond the perceptions, images transcending, transcending the memory, the chain o f memory, the tendency of the structure o f consciousness, and so on. Transcendental meditation does not work with objects, but with acts of conscience. Let us agree a microphone, an object. I have the perception of the microphone. I close my eyes: I have the memory or representation of the microphone. I notice now that I'm thinking about that image I have the microphone. I note that without the image of the microphone does not have an act referred to him and not the act of consciousness there would be an object that relates to it. This structure which gives me the consciousness between act and object (which has been consciously considered by certain currents of thought contemporary), is what w ill interest interest us for our work. So, although I can t ake as starting material, such as physical data into t he microphone (the microphone or a watch o r a pan) it serves me just an excuse for me to work with my mental acts. Everyone understood that this would wou ld be of Transcendental Meditation does not provide immediate service. To some will want to dive the question is something very special, but until the need arises, until this is experienced as something important worth not understand its meaning. A matter we will make descriptions to see experimentally, internally, see how to produce certain phenomena of consciousness. Not the case say, as many people, for example: "Well, the problem of man is to be identified, identified, which adheres." adhere s." Well, maybe one of the problems. But, where that comes from joining? We must look, experimentally and on the inside. We say: "The world is illusory." But how can, how illusory experience this phenomenon? I need to understand this mechanism. And that there are many other cases. At each step that we give, every step of transcendental meditation, we t ry to find the mechanisms that come co me into play. We will use twelve steps methodically. Could be more, not because the horoscope has twelve signs ... (LAUGHTER). Or they could cou ld be less. The first step we will designate as: learning to
see. Learning to see is to address the perceptions without any consideration of them. Simply attend. If I attend to the microphone and I think something about the microphone or start wander around the microphone, I'm not really learning to see. Now I am worried about the first step to address just methodical. Road and attend what I perceive. This is not as easy as it sounds. Then I get distracted, then start making considerations. Learning to see the microphone, can be like me that is: start thinking about how the microphone is made, a description of its elements, a study of it. None of this is learning to see! Learning to see is sim simply ply to look closely ... period. It is in learning to see, without any criticism, without wi thout any consideration, where I discover the presence of dreams. If it had not paid attention on some object of everyday life, we could never have discovered the existence of dreams. And is there in the first step, the simple fix attention on a given perception (and the difficulty that occurs for that fix attention) when I find the dreams. I do not speak of dreams because someone told me. " Is that if I start carefully to notice an object appear shortly dreams. A nd there have already captured the experimentally in ourselves, and not because someone told us so. Very good. If so, I've discovered something and directed attention. Surely, in every other type of care there are always dreams. In the second step I will try: to see things in all the senses. In every thing that is perceived is a feeling, more the thing. Therefore, although I feel the thing and I identify with her, I realize that my senses and change the filter. We know that this natural fusion between thing and meaning and the first cause distortions on the world. Here I discover the mechanism of identification. Let the microphones. If someone asks me the m icrophone, I reply that the microphones are there. The perception is like in the middle, mi ddle, and consciousness reflects the microphones that are still outside. There seems to be then an external object, a filter system and layout and basically a kind of screen. Maybe not. But this I can say so (improvising) really is not how I experience the thing. If someone asks me, I say that the microphones are there. But the perception I have of the world disappears the idea that there are senses that there is a conscience, and I only experience things. Experiment not only things but I am confused with them. We are not speaking here of "being-in-the-world" (an allusion to Heidegger's philosophy (b. of e.).). We are speaking about things I experience in everyday life. This false consciousness and fusion of thing makes me dependent on things as they occur to me. If these (by repetition, by habit, by the close) have joined me so strong and these things fail me, bug me. If I identify myself with an object, which may be one person ... if I identify deeply with an object, and this object he dies, he produces a huge emptiness in me. What that object has to do with me? Surely something must have to see, because a failure to occur there, I feel the dart here. So, in this case to look at things the senses but separating the two terms, is tha t I can establish differences as opposed to the daily experience in w hich I see terms like cast. This separation between what I do gives me the feeling and I feel that I perceive (in this separation and this operational difficulty) discover basic identification mechanisms. In the third step, I'll try to see and the senses, consciousness. I will not try to see the sense in consciousness. If not I will try to see all perception, the action of consciousness. We are not talking about the theory of sensualists where consciousness is nothing more than the sum of external sensations. No. We are talking about something else, we are trying to see behind every perception, the action of a structure that perceptions are organized. I'll try to see an area that is precisely the consciousness. See sense consciousness. In every perception you have a structure tha t is not on the senses but in
consciousness. Whether we agree on the terms, for starters. You distinguish what is sensation, perception, apperception, all this ... Shall we say, very basic, is the fact that isolated feeling I have for a sensory pathway. The little eye, or ear, for instance. A rat vibrating color and shape, or sound. But it turns out, this feeling alone is never isolated. It occurs in structure. There are actually perceptions and sensations. Could you talk about the sensations of each connection, even here there are perceptions structured, even in each direction. So the feeling is a kind of atomic element divided for greater understanding, but does not occur in reality. Well, apperception would be a very different thing. It would be the consciousness that I have the perception ... That is not self-consciousness. It's just, hear a ring and be aware of that ring, but no selfconsciousness. Apperception is consciousness of perception. Then: sensation, perception and apperception. The microphone is my microphone, because all the se nsations and the perception I have of him are organized in my consciousness. There are some pathological cases where perceptions are confused by the internal structure. You can find a Wil liam Faulkner's book which speaks of certain types strangers. It asks a correspondent, c orrespondent, "has not smelled you stop by a golf ball?". There (despite the perception and the organs of perception, which are positioned properly and without distortion) the data are interpreted, classified and arranged in a structure that does not correspond to normal. This kind of patient is known as eidetic disintegrated. Even in normal type are given g iven illusory phenomena which correspond to errors in the interpretation of the perception. Well, the matter because it is against this microphone that I have here, he is such for me, because all sensing data are structured in consciousness. I in no way going to let me say that the microphone is as they perceive it. A physicist, for example, what speeds would talk about atomic and molecular structure of most of the empty space in the solid body so that we perceive as full and unmoving. We talk of that perception to which we are accustomed. Okay, the microphone comes to me m e with such characteristics. But this perception may depend solely on perceptual organs or depends on the structure of consciousness? You tell me: will start organizing the first child perceptions and feelings, and all this is structured. But I'm wondering right now if that consciousness, apart from receiving foreign object impacts, is inactive. Or is consciousness itself, the structure of a very active external data? Because if so, this is of great importance. In the case of LSD for instance, is not the object has changed externally or that they have "opened the doors of perception" as Blake would say, quoting Huxley. Is not amending the structure of consciousness and that this awareness has changed its structure to reveal the sensory data, things that had not warned? "And conversely, things that used to warn off? Or, highlights certain phenomena or moves anyway, get reversed? This is recognized in the substance of any action perception of consciousness c onsciousness is of vital importance to our study. For, according to how this knowledge is structured, so shall also the perception of the world you have. So a deep sleep consciousness, it will be a very different world view to one where self-consciousness. If there was the possibility of a new level of consciousness, surely this new level of consciousness would perceive things also come from all our senses and the sense of the sl eepers, but none of us organizes or discovered. Reality show me different if I vary the structure of consciousness. We do not go away. You distinguish between illusion and hallucination. You know that happens a lot in
the mountains this, thanks to the phenomena p henomena of anoxia and exhaustion. I have an acquaintance who wanted to wait for a tram at the summit of A concagua and was convinced that the tram would come there, because he "saw" promotion. That is already a serious case of hall ucination that occurs to many people in those seven thousand feet. I do not think it has varied v aried its mechanism of perception and I think have changed the rocks. It must have happened something in your consciousness, your brain basically. So, if we in the presence of illusory and hallucinatory phenomena, we r ealize that the problem is not so much on perception, but in the structuring of consciousness. The matter is one that approximates what we want. This step is what makes us realize, how can the i llusions take shape. In the previous steps, we have found other presences, other mechanisms, which could have developed laterally, but we have just noted. Now we discover the mechanism m echanism of illusions. And there we left off and do not criticize anything or say anything for or against, or mak e any developments. We limit ourselves to contemplate, to see how, at what level of work, comes the mechanism of illusions. We go a step farther and say, fourth step, see consciousness memory. It is noted that in all the senses are perceived. That awareness organizes sensory data structure. Finally, the structure depends on previous data, memory data. Disappear Let's perception of the microphone. I close my eyes ... and do not see the microphone. But I can remember the microphone, I can recall the microphone. I have the representation of the microphone. I find that the microphone that image that corresponds more or less to the perception, there is a different act with respect to that object. In the act of perception is the object-microphone, but the act of perception is different from the act of representation. The object appears to me more or less the same way, but acknowledge that they are very different acts. I could not possibly mistake the object which I represent in order to perceive ... unless you are daydreaming. I notice the difference and notice the difference in the acts which concern the same object. It is because of previous acts of perception and representation based on memory, I can recognize the new perceptions. In any recognition is because perception and performance. Although perceptions of completely new entities conscience are seized in connection with representations of related areas. I find that the activities of consciousness: relational and comparative in general, are related to previously recorded data. While it is true that the memory works with the raw material (so to speak) of previous perceptions, acts of relating, comparing, etc., Are not derived from the raw material but relate to it so inseparable. I find generally that the mechanisms of comparison and rela ted mechanisms of consciousness, are related to previous recordings. Among the inhabitants of the Malay Archipelago, for example Western and Central Europe, both contemporary, there is a big difference in how things together and there are differences in the way of perceiving the world. These different mental forms depend on the data of perception that has mastered the one and other and of the interpretation that has been built on one and another mind, thanks to the kind of acculturation, education received. Although the structure of consciousness is similar to one and another, the relationships they establish are different, because the data received and to treatment of them by their cultural systems. You will notice that there is a different logic in the Indian and the Western man, also from Western man and a Hindu. It is not the same formal logic, dialectical logic, a logic phenomenological a Hindu Nyaya logic (which moves through sorites connections) or the same as an analog logic, typical of the Polynesian peoples. For a Polynesian possible, relations between objects are g iven mostly by the similarity of forms by
associative chains that we studied at first. The may well establish such relationships, similarity, data and beliefs that have deposited into your memory. Depending on the type of mental structure that has been done with them, comes a whole system of relations and a very peculiar logic. And we also have a logic and everyday relations system product of our education and our recordings. Note that memory mechanisms are what ultimately allow us to compare and relate. And that if we remove all that raw material could not establish relations of any kind. Like it or not we like it (here is the interesting thing), we found that comprehension depends on memory. So little understanding can occur with little data. Without data there can be no understanding. Although the structure of consciousness itself allows for a no data, what can you relate? Unable to connect in a vacuum! We have said before, there is a mutual implesión between the act and obje ct of consciousness. And if there are acts of consciousness themselves, such as acts of linking and there are no object, you can not give implesión. So thanks to memory, is that I can understand. Of course there wil l be more intelligent (as it were), greater understanding, the larger the possibility of relationships between data. Can the reverse happen, that you store a lot of data and has no capacity to relate. A same number of data, but with greater capacity to relate, is more intelligible and more intelligence case is in such action. But basically, no data and no memory recording, there is no understanding or intelligence. That's what I try to convey in terms of memory acting and conditions of consciousness. In the fifth step, we try to see the trend in memory. What is this trend? Here we are already seeing what might be called, in quotation marks: the "mental shape." Not as a representation, no. Here we see the mental form not as representation but as an act of consciousness that tends to link to an object. Please note that if this is without representation, to meet the pure acts, new objects appear to link to these events. Representations are organized and completed acts, which shows the work of continuous memory, since memory tends to be upgraded and tends to fill the gap that occurs in consciousness. Discover in the end, what we discovered Brentano: the mechanism of intentionality. I find also in consciousness, the process by which memory tends to manifest covering any act of cons ciousness. I have the microphone, I close my eyes, I have the representation of the mi crophone; see now no longer the internal image of the microphone but the act referred to representation. That act has now become an object of consciousness. Look how funny! It turns out that the object is not represented, but the microphone is now the object is what the previous step was the act. Why do I say that this is now an object? I say it is an object because there is a new act of consciousness referred to it. Any action which refers to something, it refers to an object. So now I have not even the image of the microphone, now I have the microphone act of representation which I am studying. Is that clear? Discover the mechanism that causes intentional acts of consciousness has as its reference to an object that disappears as an object of consciousness, one immediately has to appear to be covered by the intent of my actions. The sixth step was expressed as the trend seen in the chain and say that even in the case of achieving without any representation, notice the tendency to complete consciousness into action. I notice this in the effort to eliminate any representation, such as those affected can make mental vacuum, or empty mind ... There are those who make these things! ... (Laughter) ... They worry because the mind has not "nothing." And what happens? That always become new "things" .. But suppose that for a very special effort, I managed to keep my conscience "enter" any content, I'd be making an effort. In fact, I would now have the notion of the moment I'm working. "I say," now I will try not to get any content of consciousness. Now, as one entered. So I am worrying and I have no
expectation in between and I'm careful not to get any object of consciousness. Throughout this type of work, I am watching acts of consciousness that I bring out a chain, a trend in awareness to be completed by actions. Thus, even in the case of empty consciousness, in the case of no-mind, even then, there tend to fill expectations conscience. And it could not be otherwise, because consciousness is a structure. This struc ture of consciousness is, in principle, insurmountable. Is that allows it to think. C onsciousness has a structure and I can not escape from that structure. Makes the structure of consciousness that even when a vacuum of mental content, protentions exist and retentions, there are moments of time, there is an ordering. All that exists in the consciousness and I'm warning you. In short, the mental resistance to these efforts, this work is done by preventing any act of consciousness is manifested and that every object of consciousness is revealed to all these difficulties, revealing observed trends that the chained consciousness and without which there seems to have organized structure, neither seems able to act. This is of consequences, since it is at the root of the mental shape. This chain is on exceeding the structure of consciousness itself and that binds us to a certain way. Thus discover the mechanism of determinism of consciousness. When I speak, and speaking of freedom of conscience, good deal very carefully to see where we discover it, because until now we like it or not, all we have encountered has been the mechanism of determinism of consciousness. And with that, we end up today. I hope you have fun. THIRD CONFERENCE I have here a lot of questions, many of them away from the topic at hand. Anyway, we will try to respond to "mail sentimental" tonight ... (LAUGHTER). Question: "What feelings of space and time can experiment with Transcendental Meditation?". Meditation?". I think the best way to understand this, and to achieve such feelings is that, if interested, get to experiment with transcendental meditation. Since no such meditation serves both to c onvey experiences to achieve them by itself. It is strictly experimental. So all I can say is not worth it if you do not experience it themselves. Question: "Seeing all the things the way: does this mean to take as a support attentional the sense that perceives the object and, simultaneously, the perceived object?". I understand that. I understand that this is division of attention. If at this moment I see the microphone and watch while the microphone volume to support the sense that notes, I'm forking attention. On this there is much discussion. It is thought that attention not be divided. 'll Give you an easier example. Suppose I look at the microphone and now I have the feeling of my left hand. I can feel this feeling and I can see the microphone. Some say that such attentional division is not real but the speed with which I am paying attention to a case and in another, is so enormous that it seems to me that he had the attentional focus divided, when in fact I have not divided but I'm going swinging. Well, anyway with this question: take as a ttentional support the sense that perceives and the object simultaneously, it would be division of attention. In this way it was seen in all things the senses. se nses. It was not divided attention or attentional supports use but to understand that any perception of an object has the senses are working as filters or working as intermediaries. So not exactly the attentional division practice, but the work of meditation and understanding of meanings that are placed as an intermediary between objects and my conscience. That's the idea. Question: "Is Psychoanalysis position contradicts the work of self-consciousness? Can psychotherapy help some sense to be located in the everyday reality?". Two questions. In my view the Psychoanalysis does not contradict the work of self-consciousness, I do
not think he is, in the field of approach the question of psychoanalysis itself. It is as if we were working with different areas.
As for psychotherapy can help in some sense to locate in everyday everyda y life, I think so. Now, it depends what we mean by everyday reality. If it comes to adapting to a certain type of social structure to the patient, there may be a kind of psychoanalysis psychoana lysis manifest or latent aim is that of adapting the system. But there can be another type o f psychoanalysis that, in addition to resolve some conflicts, also try to locate the patient pat ient from the real contradictions that have the s ystem. Because it's not for him to believe as well (people who are living in alienation) that alienation remains in his own conscience, but perhaps try to clarify the pair in their internal conflicts, make him see and understand that t hat she too suffer from the objective reality of the co ntradiction is manifested in the world around her. I do not know if I explain. So there, I think, t hink, "Psychoanalysis and Psychoanalysis. Question: "What relationship may exist between transcendental meditation, or transcendental meditation steps and the formation of the bod ies?". Of those bodies ... I do not understand. Perhaps, the questioner refers to certain theories that are circulating that there are bodies bo dies (apart from the natural physical) that there is a variety of bod ies: a mental body, an etheric body, and the like. On this I can not answer anything. I do not know what relationship may exist between transcendental meditat ion and that of bodies. I do believe is that it can work in an experimental mode with Transcendental Meditation a nd abide by the results. That is, one can go revealing their own experiences. In this respect the bodies, maybe there are some "gifted" they are seen easily, but until you see them, not experience, let's set it aside to this, is not it? Question: "Why am I so special ...?"( LAUGHTER). Actually do not know why this man is so extraordinary ... (LAUGHTER). Question: "Can you take as a measure of historical truth about the do ctrine, ctrine, the prosecution pro secution hanging over it? If so, and considering that the basis of our doctrine is non-violence, is not contradictory to the doctrines they preach non-violence are the most persecuted? "And w ith that same token, should any other doctrine validity because of persecution and suffering the reaction of the system?". This requires a long analysis, but in general, ge neral, podernos say this: not necessarily all doct rine that is pursued (by that fact alone), a lone), demonstrating its historical validity. validity. Not necessarily. necessarily. Just not match raises a number of own historical moment in which we live, or does not match the dreams, or the state of dreaming of a society soc iety at a given moment to be pursued. In fact, a doctrine sometimes persecuted, then enters the social body and the same society over time being accepted. So do not think it validity criterion that a doctrine persecution. But it is worthy to take into accou nt the fact that a doctrine which preaches non-violence non- violence is prosecuted violently. So we should think more about it. Question: "What is the difference between self-consciousness and o bjective consciousness?". Self-awareness is, in principle, a new level o f consciousness that is achieved when the drea ms that cover the field of consciousness and eventually "cover" (in quotes) to the perceptions, taken away by either subjective account. While objective consciousness it would be a new state, new state course. Of course a new state stat e where we notice diff d ifferences erences between things t hings and consciousness disappear. And where accord ing to this new state, all mind would go to t he deep root of things, transcending the appearances are the things themselves. That would be the difference between self-consciousness and objective consciousness. But t his objective consciousness, as I say, not as easy to experience as the t he self-consciousness. self-consciousness. So we put in parentheses and simply leave it aside as a possibility.
Here a girl, a student of Geology, is concerned about the fate of the planet. Question: I have read several books about the t he processes that are being met on o n Earth and its final trigger and I feel so powerless that at least want to get to understand them and study them. " If you mean simply geological geo logical events, it is your material, if more you study more w ill understand. If it refers to geological events but no human can "jump ball" ... .. . (Laughter) ... is a matter of waiting, are not they? Question: "What is the sound objective?". o bjective?". If we take into account that a while ago about the differences between self-consciousness and objective consciousness alleged (in this supposed o bjective consciousness), it may be possible to notice a sound course and objective and yet ... and a supposed objective view and follow. The problem is that we are uncertain about the confirmation of the existence o f objective consciousness. That's all I can tell. All these things must be experienced. Question: "What is the best way wa y to handle this society economically econo mically exploitative?". Operating in this society, everyone is bound bo und by this system, like it or not like. On t he racketeering of hunger that makes the t he same system. So there are no cigars in the system. But there's a more or less reasonable, to meet their own needs without making the game at all what the system requires one hand. Moreo ver, since the same system blackmails hunger, with the human orphan in that sense, one can also get rid of the bad faith that the system imposes, tak ing advantage of his own to conduct their own internal revolution and social revolution . If what you want is the collapse of existing structures and t he transformation transformation of o f the inner man, also this system can be exploited. But each one will be the best way to do it. It is interesting anyway take account of this aspect of the system, and the system money and the purchase and blackmail, to refer to an aspect in my opinion o pinion very important. And it is about things t hings that should not be touched by infection of the system money. To be practical, immediate, say an example here and now. If this cycle, in which a fee is charged, it touched a single money of the proceeds for personal use of the speaker, would not only commercializing a particular doctrine, but so mething much more serious, we would be subject to and conditioned by the requirement to be imposed each one of those attending to put their money. So, at these conferences, which it paid the local levies, it seems very good. With what is left, the organizers will see what they do: do : whether broadcast material or whatever. But if you accept a penny for personal use would be conditional on good or bad will of you. Over time we would tend to seek public who are financially, so that the money would tend to prevail over us and we adapt our point of view according to the demands of our audience. Would enter directly into the game the system. While thus we can afford a fford and like to say what we please and we raised our doctrine as true. Just as we are, and I owe to you, nor you me. I think any teaching or any doctrine or any point of view, to give this very important problem ignoring the issue material, easily fall into the co nditioning of the system. When a doctrine is paid to be received, I believe we should investigate it very well in his background and you have to realize that there's conditioning. Question: "What is the doctrine about sex?". Comment innumerable things. The important thing is not what the doctrine says, but what you think. Because, let's see: how you want to ask the question? No doubt you have a problem, if not formulate the question. If you ask your question correctly, maybe the answer may be in a book of Physiology. Leaving aside all ironización I say that sex is an extremely important power, po wer, perhaps the most important human being. That T hat it is neither to stifle that energy or not to squander it. It would channel it in principle. But how does such a thing? One without any excess and with all
spontaneity and freedom, let it work as sex can work normally, while investigating the ge nder problem may arise. That's all I can say about this. Question: "How can become alienating work everyday creative work?". Do you think that the t he paper work he does do es in an office in front of a neurotic boss, a job in itself irrational, however much effort you put in, can become creative work? The T he type of society is contradictory and exploitation, the work wo rk itself is not liberating. What matters is how you can break free while working, which is a different thing. One might say that the t he artwork is a work release, or other forms of work are liberating. Actually not so much by the t ype of work you do, but how does the work so far to produce liberation. Unless we are in a situation where we need occupational therapy, but it is another thing ... (LAUGHTER). If we understand the daily work (almost (almost as in the case of the tenth question) q uestion) as a possibility possibility to to get the system to pursue their t heir own personal revolution and the revolution in all areas, then the work you do can become liberating. In some sense, a creator. Question: "Can political activism to improve society and man?". I do not think any party, nor any movement on the planet, to carry out the liberation of man nor the liberation of society. The man has come along long way in history and society always has happened over and alienation has always happened next. It is true that in that process human growth spiral (of the progress of science, culture, civilization) has al so been climbing in some level of consciousness, but until they are aware that any kind k ind of transformation should be simultaneous sim ultaneous and delayed, until it does not happen, any partial revolution will achieve the total tr ansformation of human and social structures. What do I mean by raised "postponed"? That those who herald social change we are talking about infrastructure that then by this change, altering the mental superstructure of man (as if man were nothing but glare and reflected the social environment), which we announced a change in man immediately changing the social structure, we postponed. And those who believe that the reverse change is primarily the man, then modify the social structures, we also, postponed. It is very difficult for us, educated thought-forms in this type of society in this culture, to think of it simultaneously. We still causality, Aristotle: "first this, then another and then what follows it." We took a mental order also try to apply to our daily lives. It seems impossible the idea of simultaneity, the idea of concomitance of systems. Responding specifically to the question: "Can political activism to improve society and man?" Answer, maybe I can improve, create scope for improvements in a revolution, but can not make background processing simple political militancy. If there is a movement, a party, or a new way to raise things in the terms that seems to us that are obviously adhere. Question: "I want to change, and yet here I heard that it is not change. Is it time to accept myself as I am?". It is not acceptable or unacceptable. It is simply to note that if you feel the need (and desire) deep change, it is because you are suffering. You would not change if dissatisfied with yourself. If you need to change (instead of trying to change, or instead of conforming as it is), it is better to investigate in depth the root of this suffering. That's exactly what it proposes simple and daily meditation. This responds to your daily meditation. Question: How do I educate my children? ". Do you think you can educate your children? Do not you think I should start by educating yourself? ... I say this without intention of offense. Let's see. You think you're able to do so. You are part of a system. As a part of a system can not show their own independent movement. You depend on the system, system of beliefs. Very good. If this system is organized org anized well and there are educational institutes and colleges, schools, and others, why not use them?
There are schools, there are the u niversities. Make sure your kids go to colleges, schools and universities. Make sure your children do the largest data collection. As we explained yesterday, the intelligence was working with relationships, with comparisons, I needed anyway commodity. Raw material lodged l odged in memory. I needed information, conceptualizations then, according to his level of intelligence, related in one way or another. This linking of things you can depend on the extent that you understand and then convey to their children, not "what to think," but "how to do it." But as the data in the system there are many, many of them very useful. So do not worry about what will teach reading selections or else they will be banned. If I were in his place, I think I send those children to the institutes of the system, teach them how much more they could capture data and simultaneously try to learn how to correctly formulate the basic questions. Until this society does not change, distortion think that anyone who wants to do with the kids is going to cause very large reactions in them and one of those off you neurotizándolos. What would we gain by producing a child very civilized, very human, it is not the appropriate means, which germinate? It could, however, produce a void without you wanting. So we need to undertake the collection of data. And as to some ideas that circulate about education, a bit like "L'Emilie" of Rousseau, or the state of nature in education and things like that do not appear to be appropriate at this time of the cyclotrons . Question: "I have detected detected in me a strong dream for the trip. I want to travel." Perfectly. Travel time. Or that brings you problems? If you want to travel and that brings problems, consider why the fact that travel brings problems. Question: "My fundamental problem is a religious one. About the immortality and the existence of God." Can you imagine how bored you if you were immortal? Do you think that this conditioned mind you and we, I think it would be some kind of permanence after death staying in this state? If that Hell exists, this is Hell. We do not say anything about the worldly existence, but say it is a possibility. Why not? And it is a possibility that can be explored and to be explored. But it gives the impression that, whatever it is and if there is such importance should not be the simple continuity of our c urrent mindset. As to the existence or nonexistence of God, I'm sorry, but I can not say anything. What would be better to tell me to you: "Yes, God exists!", Or refuse? What will you serve? Question: "Could you develop an explanation of the concept of failure?". Let's see what said about the dreams and illusions in general. When my heart is so powerful dream that I appear as an image i n the future (something I want to grasp, something I want to capture) to which I go over the years, over the years, in a long time it is very difficult given the trend in which I am released, anyone can lead me call forwarding. While I'm excited about this way, while I think that's the solution to all my conflicts, of all my problems, as a doctrine, that we are exposing could not make a dent in such elefanteásica shell. What can we wi th a person who is confident that as time is going to get many m any millions of dollars? What effect might occur that one put it aside and say: "Hey, why not study their problems?" Do you realize that for those who are looking forward in this direction, with a line that has nothing to do with the line that we propose, it is impossible to reach him? The concept of failure has to do with it. Only when someone discovers that their goals are not met, when you see that are no longer going to realize, when actually feel the emptiness inside ... non-compliance with its anxieties and desires, you can just talk to him in other terms. I'm not talking about bitterness. One who suffers, or who is in a state of revenge with something, still cling to something. Look what happens when you ha te someone. When you hate someone you are depending on the hated object are excited about this object. Until set aside the order they hate, you are not free of it. i t. Paradoxical situation: more hate and more dependent
on the hated. Someone taught a long time (perhaps for technical reasons rather than moral) that hatred was a donkey ... (LAUGHTER). It is better to forgive than to follow linked to the vengeance, is not it? In this sense, and now seeing it does not matter whether positively or negatively, to the extent that someone not experienced in themselves the sense of failure, ie whether the error causes in the dream, it is impossible for him, evolution wi thin these raises we do. Blessed are the poor in spirit ", is not it? Blessed are those who have heart failure without resentment and without vengeance, because they can evolve. Q: "How I can make personal hypnosis and hypnosis that gives me the system of lucidity?." Does he mean that recognizes then two hypnosis: hypnosis, for example its own internal dreams and hypnosis and shows, from the outside, which gives me the system thanks to tricks like propaganda, false expectations, etc..? How I can distinguish the state of hypnosis state of lucidity? For example: if we go to a movie and we intend on seeing the movie, not to forget ourselves while we care about the movie (must be a film which has "hook" and that impacts so that the test has Grace ) we can work on the subject of hypnosis. If I go to a movie I do not care, it is very likely that I agree with myself all the time ... (LAUGHTER). . In that situation, and especially in moments when I possession of the film, I find that I lost consciousness for me. If it later comes at me, anger and such object that angers me is so important for me that sums up the whole situation and go the other (and myself disappear for me), there is also the object hypnosis . In one case or another, I believe in order and lose consciousness of myself. If any of you want to experience more deeply, visit a hypnotist and ask you to exercise with their work. Follow it step by step, do everything that this hypnotist advised ... but do not forget yourself and see how there is no hypnotist in the world capable of putting them in a trance. It is precisely the opposite of hypnosis, this sta te of self-consciousness. For many little signs of "Coca-Cola" which has many ladies rolling forward and talk about the "crazy little bubble, '" if you maintain an awareness of themselves, they may check carefully the propaganda system (may be up to their necks in the system, may participate in everyday life like everyone else, and even more than all), but it is already difficult to hypnotize system. Am I going to explain? Good. Let's leave aside all of the questions that go to our subject. Yesterday distinguish between simple meditation and transcendental transcendental meditation and gave a few of its features. Transcendental meditation explained that, unlike the previous one, had no use whatsoever except t o specialists. Anyway, we got into this topic by explaining that working with acts of consciousness, rather than with objects. Then we explain the first six steps, and said this in a nutshell: First: Learning to see, or attention to perception. There, despite the attention he put into the object that appeared to me, I saw that this care which crop fluctuated dreams. There I discovered the emergence of dreams. Second: refer to all things sense. To distinguish between perception and the thing perceived. And note that this distinction does not occur daily, but on the contrary, both are cast in a single act-object. There I discovered the emergence of identification. Third: refer to the senses of consciousness. I checked that the structure of perception is not in the senses but in the consciousness, and I concluded that according to how it i s organized consciousness
presents the image of the world. So that if for any reason changes the consciousness, also changes the sensory data interpretation. We set examples in passing, of what happens compared to the same object, but subject to different phenomena that can alter the structure of consciousness. Whether the drug, whether from fatigue, whether the poisoning is not the perception that varies but is the structure of consciousness. This emphasizes on such such occasions or cuts or highlig hts or out of context, some of the perceived stimuli .. There I discovered the emergence of the i llusion. Fourth: See consciousness memory. At that moment I realized that the structure of consciousness depends on previous recordings, and that comprehension depends on it. Thus, any ki nd of relationship and comparison of data dependent, as raw material to consciousness. There I discovered the emergence of understanding. Fifth: See the trend memory. I experienced that all representations and, in general, any object of consciousness is related to actions. And that the retention of memory is continually updated to all new proposed act of conscience. Every act of consciousness works with retention, updates, or protentions. That is, the remembering consciousness works, upgrading, or futuristic. There are countless combinations of times in consciousness. There may be times of conscience "past-future," but I upgrade at a time. For example, in this moment, now, I remember as a kid, I thought to be as big: an engineer. Do you see? Schemes of this type are ar e frequently found in consciousness. Any act of conscience that moves in the present moment, is always involving protentions and retention. Any act of c onscience, even when working futuristic, it is always our memory. The data I have for futuristic are also data in the memory, and the image of the future you might have and I feed projects are based on data from the memory. If you imagine the world in the year five thousand, imagine it anyway with data that you have recorded and combined in a special way. Synthesis produce, of course, do not occur in everyday life today twentieth century world, but will work with the data recorded in memory. This trend of memory to emerge, completing acts, is inevitable. And it depends on itself. There I discovered the mechanism of intentionality of consciousness. Intentionality that is also manifest above all in memory. Sixth: refer to the trend-the trend of intent-chaining. I noticed that, even without making the representations (in the effort to eliminate, for example) arise expectations, resistance, etc. Which put me in the presence of a sort of structural inertia. There I discovered the deterministic mechanism of consciousness. One structural mechanism without which there can be no consciousness. Any actual or potential consciousness is such because it has structure. If you imagine a hig her consciousness, that would be such should also structure, also trends, and intentionality. It's not just today but also the consciousness of the possible. Let's continue now with our steps. Seventh: See chaining permanent. Is observed that despite the variation of perceptions, dreams, the identifications, illusions, the various forms of understanding, the various manifestations of memory, mobility and awareness with objects and events its various moments (although this and all other variations that occur to us) what is permanent is always the chain of consciousness. The permanent is always the inevitability of their own structure. This structural chain had already noticed, we consider it as a permanent necessity. Eighth: View the permanent one and all. This step causes a strange feeling for this sort of somersault is made out. Apparently, it is unlawful to leave l eave for the objects after the orderly development brought up here. How is it that suddenly now we're going to do with the objects if we are moving towards ourselves? It
may be very interesting i nteresting to study it from different perspectives. It is noted that although the t he internal phenomena are diverse, all are chained in structure. Returning to the level of simple perception (getting beyond the first steps), we see that she, too, the perception is structured by consciousness. Noting that different minds undoubtedly obtained by these steps, the completion of the structuralism of consciousness (despite the various special events), we can infer that the differences can be resolved through intersubjective structure. The differences of particular phenomena in every mind, do not necessarily lead to solipsism. This means that, although we note the diversity of consciousness (of each one), if each of these consciousness observes the same steps that we have been f ollowing us, will come, undoubtedly, the perception of the phenomenon of structure standing of consciousness. The differences that divide us: differences in perception, education, the phenomena can break barriers and solipsism, insurmountable barriers that would, in principle, between consciousness and conscience, are crumbling. The fact achieve a reduction itself speaks of the possibility of intersubjectivity. I'm not talking about telepathy by the way ... (LAUGHTER). I'm talking about establishing communication with deep awareness, after all these consciousnesses achieve the structural understanding of the sort of eidetic world: from the idea of consciousness c onsciousness as structure despite the variation in individual events, as a
structure is permanent. So, this structural permanence is recorded not only in all conscience, but in all existing things for consciousness: the case o f the internal world or the external world. This problem is serious. Not only was seriously Leibniz and others (the problem of monads without windows or doors, consciences that could not communicate with each other), ot her), but for the same already in Husserl Hu sserl Cartesian Meditations is enclosed in solipsism. The problem is to see how it is possible not only an internal mentat ion, but mentation between conscience. In other words: how intersubjectivity intersubjectivity is possible po ssible and, in general, how is it possibl po ssiblee to connect with the world? Because if you notice in a way, I perceive the other and have different images of reality and different visions, no co mmunication is essential. The problem of intersubjectivity intersubjectivity is not resolved at that level, is resolved at the t he structural level. In fact, even the language is a set of signs that allows allows the passage of ideas from one another anot her and is intelligible because it contains significant structures rather than isolated signs, or s igns considered simply as an expression. Identity is permanent, speaking of structures, and diversity diversity is variable. In diversity, there can be intersubjective in the full sense. The relationshi re lationship p now no w with the world consciousness is, initially (from my perceptions phenomenal), variable. T he relationship of consciousness with the phenomenal world is contingent, but in the final reduction, phenomena are also chained to a structure for my conscience. In this th is way, way, "consciousness" "co nsciousness" and "world" (speaking of "world" I can not imagine the planet), they are chained and are structure, struct ure, as if, in the "consciousness" was the act of "world" and the "world "The object of" conscience. " Thus, intersubjectivity and the relationship with the world can be understood at the level of essences, so to speak, or key ideas. Almost Platonic sense, remember? The essential structure of "consciousness-world is permanent, but my consc ience is changed
factual and although the factual world, the world of fact, also be changing and changing at every moment. The structural relationship "consciousness-world" is the invariable. In this regard, we understand the meaning of the phrase: "See the permanent one and all." The idea of permanence does not, however, the movement. They are dynamic structures that nevertheless retain their structurality mobility. Permanence is, in this case, on ly structural. structural. Lowering the level and very ver y quickly, say world awareness and identify structurally and is not acceptable to provide dichoto mies, mies, but understand u nderstand that this is the same structure. My conscience is not simply a reflection of objective reality on the one hand, nor (as the idealists) created the world from my conscience, but, making a transfer of the idea of o f intentionality, intentionality, "consciousness"co nsciousnessworld" are structure and make sense in terms of structure. If you relate this that seems so dark here, so before we said when answering a question (that which we did with regard to social and political transformations) you will see how it deals with the subject line. Speaking Speak ing of simultaneous revolution, we are not away at all of the conclusions that we arrive here by this path o f meditation. We recognize that t hat the structure of "consciousnessworld" is what gives us the idea o f reality reality and a nd not the dichoto mies to which we are accustomed. Ninth: See the action permanently. per manently. This structural essence, this structure is essential that we have been reduced, is designated by us as "form." We could have given another name. This occurs even permanently in the d iversity iversity of o f the phenomena are primarily objective or subjective. The permanent form does not depend on the phenomena, but they depend on it. Even before the existence of phenomena, it must be possible to structure for them to manifest. The structural form (in this sense logical and mystical, of course) appears behind all phenomena, acts out o ut of necessity, not contingency of the phenomenon. Ten: Seeing what is not motion-shape. motion-shape. We believe that you can intuit a field outside the motionso that does not emerge as "nothing." If everything that we see behind the phenomena is this way and if we say that there t here may be one area where t his form is not there as it is all in the final reduction, we might appear as nothing naively. Well, this is not anything, but just what is not so. In fact, you can intuit a darkening of being, for example, without that we talk about "nothing." Concealment of being, but not necessarily anything. In a very simple example we can understand that an entity may have its complement and that this addition is not that somehow has to do with him at his own level. The co mplement of A is not A, but it has to do with A. Eleventh: See what is and what is not, as the same. It includes motion-form and what is not motion-form, as it is structured in some way too. The scope of this room has its complement, is not this room, which is all that this t his room is and complements it. What is this room is nothing. If the supplement is its complement: the complete. But I realize that both this room and its complement are related in a larger structure that encompasses both. I understand, t hen, that this is the room and what is the complement of the same, are related in a larger structure that subsumes or assumes and understands, identifying them as equa lly complementary. Twelve: See one and all the same. New jump with one and all. It is noted not ed that the world and therefore consciousness and everything, are at t he root (and whether particular phenomena) as
well. Do you remember when at first we talked of those who would say, "the interior is the same as the outside? It seems so, but this is a long work of understanding. It is noted that the world and t herefore consciousness and everything, are at the root (and regardless of the particular phenomena that separate the consciousness of things and things to one another) as the last reduction: the same. It's like saying here that t he substance (although this is not the conceptual co nceptual level that corresponds to) everything in the universe o f the mind, the atom and the t he galaxies, is the same. Or that everything everything was built by t he same substance, no, despite the diversi d iversity ty of o f phenomena, accidental features that phenomena p henomena are taking into their evolution. It is like saying that the t he world is monistic and dualistic. It is like saying that this is the same, but in the final reduction, because obviously not all the same in the phenomenal world in which we operate. We can not compare the microphone with a person, is not it? Everything said here can not be experienced by the simple reason, or it can sense fully with philosophical or linguistic technicalities, of course not. But somehow we have to communicate and so we tried to do with words. You can meditate on o n these steps by developments taking effects side e ffects that can be overwhelming possibilities. Because it is not simply walking along the line of transcendental meditation in a mechanical way step st ep by step, but perhaps (for those who are interested of course) take into account the steps and exploit the enormous possibilities that may have each . The very first step in learning to see, "can be very well developed and explored t o a mind sufficiently inquisitive researcher. We believe that even the existence of the divine, or want to call it, can be discovered in this way. Or not disclosed. Anyway, it was we ll within within a religion or not reached, transcendental t ranscendental meditation raises the general level of human understanding. The experiences drawn from it will not stay locked up in a few meditative mind, but surely will lead sooner o r later, suffering suffering and existing e xisting man. And he will pay o ff, because it corresponds to objective object ive justice and dignity objective, because it was created, wonderfully, wonderfully, in the image of the universe. FOURTH CONFERENCE In regard to our subject in itself and development on transcendental meditation, we conclude with him yesterday. This meeting is a bit to spare. It let's take a look at what we already talked in the three previous meetings. But first answer some questions. If you want the look together. Question: "Some say that some drugs, including LSD and mescaline, brush and similar simil ar states allow those who might imagine themselves to objective consciousness, or that are at least clearly differentiated from the twilight. Can this be true to some extent? Moreover, considering that in fact parallel alter the structure of consciousness, would it be legitim ate to infer that under special conditions would be useful to the process of conscious evolution? ". It is an interesting question. As you know, in some countries of Asia there are some "schools" to give a name, that talk of drug use lead to the opening of consciousness. You also know the tradition of many nectar-speaking peoples of wonderful juices that make the man in the image of the gods ... from the soma to the alcohol in our Native Americans. You also know that mescaline, peyote and other derivatives of some toxic fungi, are used to make some hallucinogenic substances. These hallucinogens, in a more or less pure, have always been present in the villages in i n its way, and have "served" so popular at some form of education was accessible by the similarity of these
teachings posed states and individuals could experience the reality. Face two problems: one, that of the moralizing that makes people frightened to the drug without having full knowledge on the subject, and the other problem, the specific drugs that impair the nervous system, we strictly avoided to answer the question. In general doctrinal system that does not explain here (here we have explained nothing more than a side point, referring to transcendental meditation and is strictly for specialists), we talk of a possible higher level of consciousness: the awareness goal . W e discussed that there are physical locations that have to do with mental processes, that mental processes are not present in the air , but appear psychosomatic. Thus, when there were a certain level mobilization of the hypothetical top center, the corresponding target level of consciousness would be launched. So so metimes, by a mere accident, this level is very common in people wake up. I do not know if you have had experiences, not otherwise very rare, such as: "I've lived it." Do they recognize that experience? Van on the train, for example, and soon they get the impression that this has happened again the same way. Yes or no? " That is a kind of experience paramnesiac on which psychologists have good explanations, but that does not fully explain the phenomenon. There are other cases where it is no longer recognized as a new fact lived but the reverse: a fact seen every day, recognizing it as if for the first time you see it. Do you understand the difference? difference? I'm seeing every day that wall of my house but happen to this day for the first time I see a way "different." Do they recognize that other phenomenon that is the inverse of the above? Here is another case that is also common. In some inexplicable way, in any given situation, experience in you a feeling of joy, a flood of consciousness, a total expansion seems to identify them with things and there were no differences between them and you. Do you know that state? It is more or less common. Another type of phenomena that do not relate to that kind of synthesis between consciousness and object no differences, a communication with things, but goes to another level. It is no longer that emotional expansion, it is that suddenly, without knowing why, emerge a great understanding of things, as if he understood all at once. The subject can not explain well what it was, but that "sizzle" of consciousness that lasted a very short tim e, he seemed to experience a deep understanding about the real. Does it have happened? They are not pathological phenomena, do not panic, this happens to many people. There explanation for these things too. Even there are practices that apply to the subject to achieve such states. Experiences of the type of the Sufis, ritual dances, special breathing forms, etc., Can cause the phenomenon known in some schools as "expansion of consciousness," "communication with objects and others. That can cause artificially. May be caused by direct action on the body. You must recognize that in the Catholic liturgy itself, in the Catholic ritual, there are a number of practices observed rigorously realize how the believer is placed in a different mental state and it causes such phenomena. See what happens to the believer. In a profound act of devotion the faithful stops, sits, kneels, back up, turns to kneel and so on. Stimuli they penetrate all tracks simultaneously perception, which reinforces the impression as we have been seeing. Ie: via olfactory incense, listening through the songs, repetitions, monotonous sounds of prayer candles for visual pathway, focusing on the lights and at the altar where the priest officiates, setting the hearing at higher elevations of the mean visual (we already knew that Braid was the first to use the word "hypnosis"). If you see that the state is reinforced by devotional feeling, kinesthetic caused by the c ontinuous movement of the body in
a genuflection in the up and everything, if you see that these kinesthetic and tactile sensations are reinforced and extended with the pace requires the sa crifice of the Mass, we are leaving open only the taste system. All the senses have been mobilized to collect in the direction of the ceremony and even the taste when it receives the host, increasing the sense of devotion. ... I'm not making fun of it! I'm trying to explore procedures that can induce the outside, is not it? They account for the Catholic liturgy because it is generally closer to those present. I say that almost all ritual systems, variations more or less, have their effect on the individual. Whereupon are performing rituals such systems? What about the air, on an astral body? No, they are working on the physical body. And if it causes emotional changes (sometimes provokes feelings I have described, more or less as normal at the beginning of our conversation), why not other procedures are going to be able to achieve the same thing? We say that the revision of the structure of consciousness occurs changing perceptions. Mescaline, peyote, LSD., Etc. In fact can put us in contact with such phenomena, just as drills and practices from the body alter the structure of consciousness. However, we recognize the difference between the twilight and the c onscious, or beyond the conscious, precisely that which puts the word "conscience." I have knowledge and awareness of what happens to me and I can control it, or me I do not know what else happens is that I can not control. When I brush for some of these cases we w e have stated, the phenomena of such paranormal, unusual (not saying they are up or down, say they are on the side of normal), when for some of those experiences, I brush-type paranormal phenomena, I wonder if they fall outside my conscience if I rule, if i f I understand them, or pass me. If I happen and I have no control over them say that these phenomena tend to the field of twilight. If on the contrary I will manage the development, guidance, controls, say those in the context of my conscience and above my conscience. Just in that I set differences. Look you that in very primitive cults (by some writings that are rescued) are read very profound truths and there seems to have in them a proper knowledge of Transcendental Meditation, Meditation, or intense work. However, some may have achieved that depth perception, getting in a state of ecstasy or circling around a fire. It happens that in fact these phenomena occur, which are worth not only for the perception of things, but also to the emergence of other much discussed but existing phenomena known as "psi." These individuals may make contact contact with these issues, but does have control of that, or you miss anything? I say (and now I have to do this we had warned at t he start moralizing about drugs and whether damaged or not the nervous system) that the biggest problem in this case lies in the ease that is to contact with certain phenomena. With drugs or hypnosis is so low to reach them, it c osts so little work, it seems to me in that way easier than by way of knowledge, the way of effort ... ascending track so to speak. If you had to cchoose hoose one hundred ordinary people concerned about expanding its awareness among these stories of meditation or the like and a little pill, you imagine for our raises would not win more than 10%., No doubt the election . But this majority, "would achieve the management and evolution of consciousness or remain stuck at the mercy of the sputtering phenomenon? I say "at the mercy of the phenomenon," not because a hairy hand from the unconscious are ready to put in a bag ... (Laughter ).... but because that kind of experience, apart from the physical habit w hich may lead, psychologically habituated by the benefits they receive compared to the limi ted effort made. Thus, he
split the subject of any other possibility. What work is going to take another search if you already have this handy? That means no progress is made, is what I say. In this way is limited, although there is contact. Note that in many religions and sects when it comes to these levels through twilight, the subjects talk about having been taken by "ghosts." Do they understand the significance of the idea of being taken, instead of taking? Do you set what happens in those phenomena that come into trance, "to be handled by", "depend"? That's That's going to the egg, to autism and not expanding as is the role of life! Life expands, growth is life, l ife is development. Think the enclosure, autism, schizophrenia, twilight is expansion? Finally, the question is interesting, not the answer for everything, but l eave some landmarks that can serve as a reference to that asked. Question: "My problem lies," he says at one point whe n I was in one group, under the direction of someone who I think is a magician and I noticed that many of the things that were once good at his teaching, now I can prevent continue working. "I can deshipnotizarme if I am?" Leave aside the issue of the magician. mag ician. Study this one: "I can deshipnotizarme, if I am?" Sure you can deshipnotizarse. What characterizes the waking state of twilight state, subject, as is the state of hypnosis? You may have the prejudice of being hypnotized. Examine, if you feel self-conscious, then do not depend on any outside suggestion. We talked yesterday about how one could experience in front of a movie or in front of a hypnotist. Try, try to be subjected to hypnotic Follow all the suggestions of the hypnotist, while retaining selfconsciousness and there enter hypnosis. So instead of panicking if hypnotized or not, simply work on meditation about yourself. That's the way it can operate independently and that's all, no major complication. There are times and in these times of persecution especially in establishing a kind of paranoia collective. People feel they are acting on it strange powers. It happens that these powers have nothing strange or depend on white or black magicians. Question: "Do not think there is a historical moment in which it manifests completely subjective in the objective and therefore a revolution that tends to change the external, the internal changes?". One good question. In fact and in law l aw of structure, everything every thing that happens in the subjective must be a reflection of what happens in the objective. Conversely, the objective is that for my conscience because I can raise awareness what w hat happens. Are thus linked. Initially, if I can change subjective change the objective, so say the idealists. If I change the subjective, if I change the inner man, change reality. But make no mistake entity level: if the subjective change in me, change the reality for me, but not reality itself. There's the microphone, because I now for a good effort, I guess that the microphone is an elephant. For me the microphone certainly changed, but the microphone still does not eat grass. Consider the reverse: change the objective reality, acc ording to my conscience that should change that reflects it. Perfect, according to that we make the revolution. Congratulations, I was once subjected to the pattern, I am now the town sheriff. Of course the thing has changed! He is careful that has made this question, he says, "there is a historical moment (not speaking in i n general) that subjectivity is manifested entirely in the objective and therefore a revolution tha t tends to change as you change the external internal. " Note that if it were that simple r eflection of consciousness outside the outer shell or base material, if it were just that, the revolution would not arise. R evolution is an act of conscience dear, that is dialectically opposed to the same objective reality that is the reality that oppresses at the time. So the reflection of consciousness that is opposed dialectically (in the Hegelian way of thinking by the way) to
the objective reality that is oppressive, it is not simple reflection in a mirror, it is denial that there is me presents. One thing is the reflection, the im age that reflects and gives me the same look and another thing is the negation of the pic ture. For dialectic, which is i s presented in consciousness is the negation of oppressive world. If I fight for the revolution, I am opposing the specific situation that I am at this tim e. Or not? As if it were simply a reflection of objective reality, march with the pace that things imposed on me. Or not? The revolutionary act is an act of conscience dear, if it is true or not does not matter. Here comes then the whole theory of commitment and so on, but it is a willed act. So it's not simply a reflection of objective reality. That is very interesting. Would be sufficient to change the objective conditions to change our level of consciousness. It would be great, but not apparent. It seems that the revolution sought by the revolutionary should also be a internal revolution. This should be a simultaneous revolution and a
revolution not simply act on one o ne of the terms. Furthermore, experience tells us that t he social structure of consciousness did not change e ffectively in the simple processes of social change, that we find the same cravings. the t he same tastes, the same small dirty tricks. Question: What is that being for instance the t he LSD experience, a moment of twilight consciousness, touch, feel, effects described by you as similar to transcendental meditation? Example: the unity of opposites, o pposites, the display of wishful thinking, etc..? " It is a question that I have answered a nswered in the previous part. I would also not stealing time from other at hand. Question: "I attended the second and t hird conferences. They heard of o f the system, consciousness, world, etc., And I heard all analyzed regarding these points. But I did not hear analyze this element that is all I got , or speech. Can you say what position do you have about this? ". Indeed, it requires a study of o f speech, requires a study on communication, co mmunication, but unfortunately that's not our issue. If we had gathered here to talk about transcendental meditation and we started talking about the speech, maybe we would have been more useful than this, but it was not our issue, that's all I can say. Question: "What is the" ought "?". I do not know kno w what "ought" in general. There are some doctrines such as Mr. Gurdjieff for example, explained that arrevesado lexicon of "must-Partkdolg-of-being." It's a kind of essential duty for Mr. Gurdjieff. A duty not printed on the subjective awareness of a subject by the cultural milieu in which they live, t he type of education you have received ... that would be a subjective duty under tables of cultural, historical moments dependent. So, what is good for a culture, cu lture, not so good for another. Sometimes it is wrong for another culture. That would not be an objective duty, a duty that would be subjective depending on cultural cu ltural conditions. The "ought" in the case of the doctrine that I'm explaining, it would be a duty independent of cultural conditioning and that "ought" to be only possible (in the doctrine do ctrine of Mr. Gurdjieff) for men-machines. What is that about the "human machine" and "non-machine? Mr. Gurdjieff assumed that the common man is a machine. Of course, not a machine screw, but it is a machine that t hat serves as a
"processor" is a transformer of cosmic forces. So on t he one hand breathes oxygen o xygen and removes carbon dioxide on the other hand pick up food and eliminates nitrogenous substances that serve the earth and on t he other side receives the impressions impressions impressions and also a lso transforms into a kind of vibration. In jokingly said that t hat these vibrations serve to sustain the Moon and t he like. Well, Mr. Gurdjieff speaks of these men-machines are fulfilling a role in transforming the planet and can not stop doing what they do because, subject to the harmful action of an organ (the organ "Kundartiguador") that has mesmerized the face o f reality, under its transformative function, are not independent and must be in compliance with everything. So what "duty Partkdolg" going to be, what duty will be essential essent ial if their function is simply mechanical? And then says its myths and legends that every so often, from the top, are thrown back to Earth sent. These envo ys come to deshipnotizar these processors. The function of these e nvoys is to come to modify the effects of that body Kundartiguador crystallized. crystallized. This T his body appears to have been in a kind of primitive men who lost their tails over time, but have been the effects. These are sent to wake the sleeping man, a transformer that is serving the cosmic co smic forces. And then, these envoys envo ys are close to the common man, he explained according to the historical moment how you should do to deshipnotizarse and instructed in a sort of objective o bjective morality. This objective morality for man and not hypnotized, is what enables them to understand and implement what is the "ought." A real moral and not a morality dependent. As these effects crystallized Kundartiguador organ are very persistent (because they are passed from generation to generation), fatally explained what an envoy takes a short time and eventually these "tricerebrados" (so called men), these machines, w ith time will decline again by what they taught, completely forget what they said again and again to snore. And snore so that now use the doctrine to be explained before to justify everything they do while they sleep. Then, when that situation occurs, they send another envoy again. It turns out that this correspondent, cor respondent, in addition to having to fight aga inst the state of hypnosis where are these poor t ricerebrados, also has to derail the entire doctrine was taught before because although this doctrine is true in essence, transformed by these processors is degraded. It happens that the new envoy envo y has come to explain that previous envoy showed very bad b ad things, but things t hings were well taught. .. (laughter). It's a never ending chain. So, every so often, comes a "zapallazo" ... (LAUGHTER) or something happens (which is not well understood) and people peo ple are still snoring happily, for the greater glory of the moon and other celestial bodies. It's a nice theory. I do not know if it responds to the question about the "ought." But you have another question: "What psychological revolution?." For us, revolution is changing the psychological level of consciousness and no more than that in principle, to make it simple. Have revo lution when reality I see is not reality and illusion, illusion, but the reality of which I have a conscience ... Are we trying to arouse the man, we too? ... (LAUGHTER). For us, that means psychological psycho logical revolution, namely access to a new level of consciousness, with all humility. Of course, when you say sa y "revolution", he imagines flashing banners and all that.
The revolution is always spectacular and the t he spectacular failure here. Well, do not see any smoke when you are looking at things differently. Well, that is for us the beginning o f the psychological revolution. It is that simple. The consequences may be more colorful. Question: "Yesterday I finished with a reference to object ive justice reaching every human being. This makes me think of living and the dead and a worldly existence. Is it right or permissible to make an inference from this guy?". This issue of the living and the dead and otherworldly existence, as explained e xplained yesterday, is a possibility possibility for us and not more than that. Are you sure about t he worldly existence? And if you have, what you hear all these things? What of the worldly existence is for us u s just a possibility possibility and an open door to the future. Let each investigation. What is the value (as with respect to God) to say: yes, after this life the matter up!, Or: there is nothing to it, we're ready! .. . (LAUGHTER). How does that help wake up, or see reality for what it is? So this question, I can not answer. What I propose is the experience and experimentation on these things, but as a problem pro blem later. Those who question this is a pro blem. Of course it is! You should worry about what is the problem of worldly life. What's wrong in this life, that you're worrying about the other? Talk here is also a reference to objective justice reaching every human being. If there is a possibility possibility of o f a moral, one must be non-subjective, not dependent on o n the cultural times, too many other things there must be objective o bjective characteristic of a possible objective consciousness. An objective justice justice and the judges who rely on current social conditions. In the same sense that we talk about the possibility possibility of o f a general objective consciousness, we speak of the possibility of objective justice, without having to imagine a God for this director of that justice. justice. That is all that I can say on the matter. Question: Does it go away in a state stat e of consciousness the core of o f dream? ". For now I know kno w in my state of normal mentation, in my waking stat e common, it disappears. And even in my stat e of self-consciousness, self-consciousness, the core disappears, the background of the nucleus of a lifetime. I also know that t hat the dreams that fill my head side in the o rdinary waking state, and in the state of self-consciousness disappear. And that's enough. I simply know that dreams peripheral side, they can be k illed in that other level of consciousness. What happens to the core of your dreams on other ot her possible levels, we do not know, you have to experience it. That's what helps us, not what a man says about the po ssibility ssibility of o f disappearance of the nucleus. I do not think they can use what I can tell (if it disappears or does not go), t hat have to see everyone. Question: "Is there a relationship between IQ and level or state of consciousness? Do more IQ, greater objectivity? Does the IQ product of a state of consciousness on the brain sur face, that, or what? Do state of consciousness, co nsciousness, it's just brain chemistry, number of neurons, and so on., o r is there more? ". Let's see: "Is there a relationship between IQ and level or state of consciousness?". Not necessarily. Let's see: some of you have a smart man's social image. Who could be an intelligent man? The physicist, is not it? Sure, the math! Okay, here we have a mathematician. The
mathematician working with ideas, this mathematician also has a high IQ. The mathematician, does math for intellectual reasons or because he likes and is calling? What moves the mathematician to do mathematics, mathematics, objective reality rea lity or taste, the passion for such work? No doubt that as in all vocations, vocat ions, behind that there is a dream, a taste, t aste, a set of emotions. Doing mathematics, in that case, such as engaging engag ing in other activities, is motivated by reasons that are not the reason, but from somewhere else. Fine, but this good man seems to have a high ratio. Then he launches into his numbers on the board, perfectly! Makes its developments on the board, perfectly! ... and tot ally forgot himself. Do you think there is much difference in that sense (not otherwise), including the character who is caught with a girl g irl who attracts the attention, or the other that is o n the numbers? No doubt do ubt these two ways of being "on" are different as forms: one is working with a more e motional function or whatever and the other o ther is working with his intellectual function. They have d ifferent levels in that sense, but in terms of awareness and commitment as to forget if the situation is very similar. They are totally oblivious to it, the t he one and other. So t he IQ, which in this case is very high, not because it allows me to infer that you are in the presence of a level of awareness of another kind. Man too high IQ while in bed snoring like a log. Yet his IQ has become a bone ... (LAUGHTER). So this mental levels is not necessarily linked to IQ. The same here: "Not later IQ, the greater objectivity?". Not necessarily. There are people o f very high ratio must see the theories we have a bout the reality and objectivity of things! Finally ask, "Does t he IQ is the product of a state of consciousness on the brain surface? The state st ate of consciousness is just brain chemistry, number of neurons, or is there more?". IQ, probably has to do with brain chemistry and so matic structure, since everything is based primarily on the bo dy. Overall, a bit mystical attitudes tend to separate the body of the spirit. "They focus o n these dichotomies? The same that separate the body of the spirit, the same ones t hat separate the inner reality of the social, for example. Always cause t hem dichotomies, they do not understand the t he structure, structures do not move ... things th ings are moving apart. Then, of course, cou rse, the objective consciousness or self-consciousness seems to be floating up there and that was depending upon upo n the base material. If asked by the intellectual level and if you ask me about the level of consciousness, I say you basically have to do with the body. bod y. We can talk about other things but when he does not see, starting with the body. So maybe try to raise the body while simultaneously raising ideas, or what can be formed with ideas. Question: "Associating the question of how educating children with a book:" The end of childhood. "I do not know what to say. Are the" Overloads ", or something," End of Childhood "and the change they want to produce from the kids has connection with our raises? Perhaps the only possibility is the simultaneous change there arises starting from the roots." Do not know what will be the raise of the book, but I remember you said the other day who is going to educate children? That's the problem. What if we started on our o ur own? The thing could do better. Meanwhile there is the system and its educational institutions, with their schools. There are data, there t here must be children. We may be we can learn together with children, we must
learn not only to laugh, but to properly ask to see at the bottom of our tastes, our searches, our sufferings. This of seeking change from the children as if they were to form a regiment subversive ... children's changing society to change, it is interesting, but do not see it very possible. We must start to educate educat e a while it educates children. ch ildren. Question: "The Twelve Steps of o f transcendental meditation are like a process of reduction and inward. To implement some of them, and that fact alone means change, begins a slow transformation." Those steps are-not understand the po int - objectives? Here is the process objectively and changes in a given in the understanding and practice of them? ". I can not say if the process is as objective and whether they the y can be more or fewer steps, or if the cuts between each step correspond to what happens in a general process of reality. What I can say is that these steps can help us if we are how we care about these things, understanding of ourselves and of o f reality. Question: "What kind of techniques Gurdjieff left on transcendental meditation? What criticisms criticisms deserve and what are t he benefits?". I do not know, kno w, I know all the literature of Mr. Gurdjieff, but from what I saw left no reference on the subject, so I have not hing to criticize or say in their favor. Question: "Can you summarize in an analogy a nalogy of what is meant by horizontal at Work?". Well, this is a question that surely someone else can answer, but it makes our problem of transcendental meditation. Horizontality must refer to some work between peo ple, is not it? ... (LAUGHTER). Question: "When you drea m in the heart of the climate is negative," paralyzing "and consequently the dreams but do not move side to induce an activity vital to a permanent hide, it would be a pathological case or does the kernel dream "death" is as core as any other and should be accepted and it is useless to go against? ". It's a good questi qu estion on because a lot of people that happens, especially in these t imes. I think everything that does not go with the rhythm of life and expansion, always has some disease (not to be taken to this as a horrible thing.) I think what is crystallized crystallized or comes back is against life and that life is change, is evolving, processing and crystallization does not support, much less detail and regressions. In that case, such a core dream immobilized and that human being is something pathological, but it is surmountable. surmountable. Then T hen he says: "It is so heart as any other and should be accepted and it is useless to go against aga inst him?". I think that it is not in this case o r to accept or not accept. It is simply to study in depth and see why my mindset is organized so that, in response to situation (like mine deficiency) such cor e projects, projects that kind of dream. not to accept or not accept, but to understand and study this nuc leus and that dream . 'But to study it (you can tell someone) not going to happen something special. " If you spend a lot to study! The issue is to understand what it is. Here are three, four, five ... Six questions? Question: You spoke about abo ut owning data with which intelligence work. I would like your opinion about it that: "knowledge is hidden in the depths of consciousness." Those who rely on this, th is, they argue that it is not necessary to acquire data. The study of self, as microcosm that is man, gives g ives all the answers and real understanding. "
I agree with it that: "knowledge is hidden in the depths of consciousness." Now, how do you know? I mean, let's say that knowledge is not required, nor is it it necessary to collect data, what Where did you get this information? Obviously, apart from what I can think of (can you be very thoughtful), there is a whole literature behind ... no mistake. "Some people say," you say so. Who knows these things? Is not fixed how you are using this data to then say that the data are not necessary? Let's see, these data are not necessary. And who are those who know these things: our farmer, is a worker who is all day whipped by the system? Is the common co mmon man in the street, who lives altered, the living pursued? Or you can access these data and then deny it? The data are good. They come right to the worker, the farmer feels good, feels good in general to the rebellion, revolution, transformation and come right to self-knowledge. Let's face deep in ourselves, this, that "knowledge is hidden in the depths of consciousness" (however true t hat is) is transmitted in words, is transmitted through books, transmitting ideas. This is communicated by word of mouth, t his is done people know, this is necessary for me and o thers, that I better myself and improve others. But if not, why? If the enclosure, if not the body bo dy here and the spirit there, if not my internal problem, while the e xternal reality has nothing to do with me. They are important data. "The study of oneself," onese lf," as the macrocosm that is the man "gives a ll the answers and understanding real? Maybe so. But it knows what data. "Macrocosm"! There is a theory there, there is knowledge, I do not know if the co mmon mmon man can do is bolt bo lt all day for their immediate needs. Q: "I understand by understanding the t he result of a parallel development of knowledge know ledge and being. Is this the direction that gave the t erm" understanding "during the lectures? If not, can you clarify the term used? ". He says: "I mean by understanding the result of a parallel development of knowledge and being. Let's make it easier: one can simply say you have data like a computer. A parrot has data, a parrot repeats. One thing is knowing where is the simple accumulation of data, and another thing is to understand where in addition to data, is the experience of data. Understand, therefore, is to know more experience. Leave aside this development between being and knowledge. Let us realize that, simply, I can have data and do not establish relations with them, there is no intelligence! With the data is not enough. I said that the t he data were needed as a raw material of memory to build relationships. Relationships are made by the structure of o f awareness. If my structure is poor, hard (for many data you have) may establish relations smart. A same number of data between two consciences, may have different development and relationships of these data. The problem is then wo rking with that data. When we say that children and young people around the world, go to schools and educational institutions, we say that there will give them data. But that's not going to develop in them the job of intelligence, it is necessary to start doing it yourself. When asked, the answer for us to know is just collect data. Understanding is more experience data. Question: "What do you personally understand?". ... I responded earlier.
Question: "What, in your opinion, the development path of being as a means, methods, etc..?" This being, also has to do with the theory of Mr. Gurdjieff, in part. We also know that the theory of Mr. Gurdjieff has to do with a certain line of Budd hism. This being, is related to what this t his doctrine is understood as essentially the one hand and on the ot her side as a personality. The essence would have to do with being, would have to do with the "fate." The other would have to do with the "accident", so variable. The development of self and personality would not be parallel, etc. It is a problem that I put this theory to explain here. It would be longer than the humorous story a while ago. Sorry. Question: "Do you agree with the concept that gives Gurdjieff the word" awakening "and his proposed means to that end?". It's very interesting Mr. Gurdjieff. Perhaps deep sense, Mr. Gurdjieff uses the word "awakening" as it has always been used by all "sent" that he speaks. "While you sleep you, I watch," believes the Lord Jesus. "Consciousness real is awareness, says the Lo rd Buddha. Whenever these individuals "thinkers" are concerned with the pro blem of waking. Perhaps Mr Gurdjieff worry likewise clear that he a little to move people talk about men machine and all issues that have caught people. But t aking that verbiage, this way of describing things, surely Mr. Gurdjieff refers to arouse the same sense in which they t hey have referred all of these instructors. Follow the question: "... with the means he proposes for this purpose?". (I do not know for whom I'm talking about reality and I do not know, in the total of those present, many of them knew t his singular system, system, but if you you have a little patience with such other responding when you want, follow). If the media that Mr. Gurdjieff suggests, they serve simply as "test", so to say, so that the experimenters are aware of their own d ifficulties, ifficulties, if we understand well that, once o nce exposed to personal shortcomings, one can better bett er understand and develop, the methods are not objectionable Mr Gurdjieff ... They are also funny! But if it is intended that these methods not only o nly serve as a test system but they magically, by magic, they cause substantial alterations in the people, peop le, I find objectionable. Maybe Mr. Gurdjieff explained in the first sense and things were not understood, as usual. It seems that those who seek transformati t ransformation on is because it is evil and who is wrong and seeks the transformation and find recipes, creates a pendulum, p endulum, a reaction that increases their conflict. It seems that searching for recipes is achieved much the opposite. Quite the contrary. co ntrary. Whereas if you have conflict, conscious of her own conflict and understand in depth the kinds of improvement. If it is then the method o f Mr. Gurdjieff, to become aware of the problems, pro blems, either. But if it is intended that this th is method (for this single art) to transform man, bad. So in the first expectation can be used both this method as any. The important thing is that we do make contact with our difficulties. difficulties. Question: "If you disagree, you can say sa y what, and express what it means on these two points?." I think more or less, that would be answered. Question: "Self-awareness", the "kingdom of heaven" of Jesus, and the "detachment"
Buddha, the "Satori" of Zen, Ze n, the "new force" in Alsogaray (Reference to a political party and his right-wing Argentine principal advisor (b. of e. ). )... (Laughter) ... "I would ask that question do not be offended, we're friends," are one and the same? ". Perhaps the kingdom of heaven, detachment of Lord Buddha and the Zen satori, are one and the same thing. But self-consciousness is different than that. Self-consciousness is much more humble. Do you know what it is the kingdom of heaven? Sure, it's a huge thing. But if we are about lice!, Let's be fair. Let us realize the issue. We was sitting here, attracted attract ed by gravity, with a thirst ... now I'm going to smoke a cigarette, would you be fixed? Everything E verything very blunt, physical, human. Us: physical, human, flat, we are just talking about self-consciousness. Our interest is to try as we can go internal revolution. Understanding ourselves and the reality no images, no fetishes, no dreams, no hypnosis, no beliefs, no "lessons", not "masters" without contraptions that oppress us and liberate us. We are not so vain as to argue the kingdom of heaven. The kingdom of heaven is too big for us. The detachment of Lord Buddha is too big for us ... unless they have meant the same thing, and then put together the complicated ... (LAUGHTER). But look, we flew softly. Question: "The failures and the poor poo r in spirit, are one and the same?". They might be the same, or maybe not. The T he truth is that until someone has their dreams. Fired strongly in one direction, have directed d irected their dreams in a sense, it is impossible to go to talk about these things. So congratulations failures. Why? Because we begin to understand drinking coffee ... (LAUGHTER). Am I clear? What really matters is that if there is a deep existential sense of failure (not resentment), we want to start things difficult otherwise. Question: "The states indicated in the first term: self-consciousness, the kingdom of the heave ns and all that, does not imply the existence of the core not dream?". No, no. Self-consciousness does not entail the nonexistence of the core of your dreams. The core of dream is still working. That is, our tastes, ou r tendencies, the vocation we have, ever ything still working. If these moments while you speak, you realize he is talking about is not mesmerized by a particular face, whether at the moment one is not dreaming, but deal with their data and their relationships, in any case t he core is still acting . Persist P ersist in a same aspirations, trends and searches. Question: "When the teacher leaves the fans want of light, blinds. An internal liberation movement designed to social so cial-sac -sac facing a contradiction: either remain as a sect and somehow disappears, or is expanded and d istorted in essentially by the difference in levels resulting in external rite and misrepresentation. Or not. " Let's see. Let's see how the t he writer thinks this. Suppose that the internal liberation movement were aimed at awakening people. peo ple. Do you think that matters to disappear or go away, if it meets its purpose? Or are we successful? For that we study in academies Pitman, and be victorious ... (Reference to an academy acade my of typing that uses the slogan o f "winner.") (LAUGHTER). Look into what they ask you is that the things we do have to be done to hold their fruit? "O is
that things in this regard, no matter t hey surrender or not its fruit? They are made because t hey make and serve. Full stop. See how easy? No need to speak of detachment ... "You have to detach," some say. No, that's rite. The fruit is in the doing do ing it, if doing makes sense. So that the questioner (saying) that "an internal liberation movement designed to social-sac facing a contradiction: either sect remains some wa y away", I say congratulations! ... "or expands and essentially invalidated by the difference in levels resulting in external rite and misrepresentation", I reply: that happens too! Now we see that second part. Who is asking this? Question just that, someone who has been talking about the kingdom of heaven the Lord Jesus, the detachment of the Lord Buddha, the Zen satori .. Do you think t hat the questioner in these terms is precisely it, free-spirited to talk about these things then become external e xternal rites? What do you think? Think about that the Spanish saying: "the language is where the tooth hurts ..." (LAUGHTER). Question: "Capturing the structure of consciousness as the p ermanent, is void and the individual subjectivity? Ie that all consciences, individuals are only part of the great structure of consciousness of the planet, and therefore , subjective ideas, dreams and ot her hypnosis, are the cause of the imbalance of being conscious. Because these hypnosis does not allow to be in harmony with this structure we could call the wo rld's conscience. " Here there is a lot of o f Mr. Gurdjieff too. That old man sticks his tail ... (LAUGHTER). It's called Beelzebub. Capturing the structure of consciousness as the permanent, not override individual subjectivity. One thing is my individual factual awareness o f the facts, the awareness that I have now and have you as dialogue, while monologues ... (Laughter) ... and another thing is, with a reduction in work I can get to the t he idea of "conscience." This idea of "consciousness" is not a rare halo floating out there somewhere. Consider: Will the idea of "home" is to nullify individual homes? Is it not rather that the houses I see sack the conceptual structure of "home"? Do you understand the difference between the simple object and the concept of the object? When I talk about t he structure of consciousness in general, valid for my conscience a nd the conscience of all mankind and when I get in another step to the same conclusion Brentano that all consciousness is intentional, I'm not canceling anything. I 'm just making conceptual reductions. So the question: "Capturing the structure of o f consciousness as permanent, not override individual subjectivity?", I answer: no. Capturing the essence o f "home", not void home. ho me. It is simply a logical work (as in the school board). It's okay to put one on the board to study Logic, "John loves Mary." Neither John nor Mary feel ... are nothing but abstractions. It goes on to explain: exp lain: "... that is, all individual consciousnesses are only part o f the great structure of consciousness of the planet." We have not said they are parts of the structure of the p lanet. We have told the world, but "world" for us is not the planet, no. The idea of "world" refers to external things, so to speak. Instead of saying "things in general", says the "world", not ing more than just things in general. We say, things in genera l structured. That's world. This is conceptual,
not physical. I think the questioner, o bjective things in the material sense. In this case it is not legitimate, is not at the level of o f our discourse. "... All the individual consciousnesses are on ly part of the great structure of the planet ...". No, do not say that. We say that all individual consciences have structure and we know what is the structure of consciousness individual it all to be aware, they must have a de fined structure, with its particular characteristics, which correspond to all possible consciousness. It's not that we see not to Plotinus emanating a kind k ind of idea, great awareness and this awareness come down the individual conscience. Many of those who will ask too high: no planet, no cancellation of individual consciences, nothing that consciences are part of a great frame of mind, no. Individual consciences have structures and these structures respond to the essential features of agree ment to what is consciousness. To be conscience must demonstrate within certain parameters and that's it. He continues: "... the subjective ideas, dreams and other hypnosis, are the cause o f the imbalance of being conscious, because that t hat hypnosis does not allow it to be harmonious with that structure, we could call consciousness, the wo rld." Here the phrase "world's conscience" is taken back in a sense very ver y different from what we give. It is not legitimate to draw immediate consequences to t his work of transcendental meditation. I told you it was impractical this work, has no immediate consequences to know if the world is unbalanced, if there are wars because something happens to the cosmic consciousness, etc.. No, our work is very impractical. It is for spec ialists ialists who care to go studying how the structure of consciousness in general, what is the structure o f the world in general and how co nsciousness and world are a single structure. But do not have to worry about the consequences this may have immediately. Question: "The last 1972 years in the West is governed by the myth of the Son of God sent to earth, died and rose ro se for the salvation of men. This myth nested gave life and meaning. I think t hink it's clear that this myth is coming to an end. What is your opinion, the myth that o nce again give meaning to our existence? Is there t here any? ". I wonder if these 1972 years in the West have been governed by the myth of the son of God sent, or if a priestly caste used this t his myth, myth, or o r the same historical process was moving simultaneously with the myth and myth not determine determine the process pro cess ... I do not know this. What I do know is that this myth, in some sense, life may have nested in a historic moment. I also think that this myth (like all dreams, a social dream, salvation, a sort of dream of the West nucleus) gave meaning to the lives of many people, and make sense of dreams. And he says: "I think it is clear that this myth is coming to an end, perhaps this dream is being eroded. It is very likely that this t his dream is being eroded now more than ever, what is your opinion, the myth that again give meaning to our existence. Is there one? ". You may have a new myth that can give meaning to our existence, but what do you want? If you want a new dream may give meaning to t heir existence, can do it. There are religions, religions, more and more deception, no emotional consciousness, magical consciousness, conscience Sa lvationist, lvationist, messianic consciousness ... Clear that there is! Do you want that? Or do you want to be aware o f yourself
and discover the conflicts? con flicts? I think there are new myths and there will be new myths, but do not think that will solve the conflict of man. Now this is the man begins to think for yourself, without custody o f any kind, nor temples, nor priests, nor fetishes, is not it? This is not the problem, if a myth is going to be our salvation, if in some dream there w ill be a new direction of man. Our problem is to see the root of conflicts, is learning to see and is aware of himself. Question: I think the magnitude of the repression to which he referred to the first conference, it's a rebound of the current system response to a given poli po litical tical situation, which the doctrine. To acknowledge the blow as it would mediate , or what unknown distrust. If this is a deviation of the objective of his lecture did not pay too much attention. " It is a consideration. In general, we concur. Question: "Yesterday I referred again to the first first step. Could you please tell me if there are techniques to implement the first step of o f transcendental meditation meditation or simple meditation?". If meditation is simple, it is to review what has happened, to deepen the t he causes of conflict that has occurred during the day da y and see where dreams are constantly shifting. shifting. You Yo u can easily set that up any citizen. If this is the first step of transcendental meditation, I say this: learning to see is not nothing but to perceive an object with all the care available, and discover (not to repeat exactly what he has heard, but to understand it) that when you try to see something with care, can not do it for a long time because once your mind inhabit dreams. The first step puts us in touch and we discover the world of dreams. That's all what happens with w ith the first step. There is nothing extraordinary happens in the consciousness of o f one, one will discover things. That's it. Well, let's be quite brief, because it is nothing more than t han a repasito on our subject. Let us try to frame, first, this transcendental meditation within a larger system. Transcendenta l meditation is in the air, not hanging. In what we call "doctrine", the case of transcendental meditation is a small case, a point po int that we are now developing and a nd that is a big thing because becau se it is our subject of exposure. In the t he body of doctrine, it is of little importance in transcende ntal meditation. Let's say that we care about in the body of doctrine, do ctrine, some universal laws problems, some problems of method, we are concerned the structure of the universe o f historical processes, structure of men. Within the structure of man we find in our studies, with a lot of things. One o f the points of the structure of man is the point of o f dreaming that fits in the great issue of levels of consciousness. Within these levels of consciousness discovered deep sleep, semi-sleep and wakefulness, awareness of self and a possible po ssible objective consciousness. Well, transcendental meditation, then, would be a particular case of research into levels of consciousness. In the books circulating circulating through, there, t here, that relate to issues of our doctrine, you'll see t hat transcendental meditation is spoken in a - paragraph only in passing. That is the framework that he wanted to convey, not to magnify this more in the account. We said in the o ther three more talks like this:
In times of crisis raises the collective emotional consciousness, which makes values fetishes of all kinds. Fetish external and internal. The so cial flight, the ritualization are imposed. The deception grows. Therefore, many systems of the Or iental, for example, distort important development opportunities. Such is the case of "meditation" fanciful and distorted. Meditation in the correct direction is not prayer, p rayer, it is concentration, not as a mere vu lgar rambling meditation and it is not ritualized. S imple meditation, is to attend the events without dreaming. Is to review the facts of the day, realizing how dreams have been made and what are the roots of their own problems pro blems and suffering. But to understand the dreams, we had previous ly characterized. We have established core differences between dreams and dream. This led us to the problem of investigating the levels and sleep so we speak of o f semi-sleep, semi-sleep, wakefulness, wake fulness, awareness of self and other awareness hypothetical possibility. possibility. The simple meditation enables self-consciousness, transcendental meditation while allowing us to examine the po ssibility ssibility of another level of consciousness. This level, supposed ly objective, the subjectivity and the world wo rld are no longer separated, to merge into the same structure. Transcendental meditation works not with objects but with acts of conscience. These acts do not relate to representations, but essential structures. Moving beyond the senses, memory, memory, chaining of thinking, the Transcendental Transcendenta l Meditation puts us in the presence of a transcendental t ranscendental world real, the world is aware of the mind and things in their ultimate root. In the first step said, "learning to see." or o r attention to perception. He discovered the mechanism of dreams. Second: "see in all things the senses." se nses." Distinguished between perception and thing perceived a nd realized that this distinction does not occur occu r daily, but on the co ntrary, ntrary, both are cast in a single act-object. There I discovered the mechanism for identification. Third, "seen in the ways the co nscience." I found that the structure of o f perception is not in the senses, but in consciousness, and I co ncluded that according to how ho w it is organized consciousness, he presents the image of the world. So that if for any reason changes ch anges the consciousness, also changes the sensory data interpretation. He discovered the mechanism of illusion. Fourth: "see in the consciousness of memory." memory." At that moment I realized that in any case, the structure of consciousness depends on previous reco rdings and understanding mechanisms depend on it. Thus, any kind of relationship and understanding depends on data that serve as raw material to consciousness. There I discovered the mechanism of understanding. Fifth: "see the trend in the memory." This is I felt that all representations and, in general, any object of consciousness is related to events and that the retention of the memory is continuously updated against any proposed pro posed new act of consciousness. Every act of consciousness works with retention, updates, or protentions. Although futuristic work, it does o ur memory. This trend is inevitable and memory does not depend on itself. He discovered d iscovered the mechanism of intentionality. Sixth: "the trend seen in the sequence." seque nce." I noticed that even without making the representations (in the effort to remove, for example), come co me anyway: expectations mental resistance, etc. Which
put me in the presence o f a sort of structural inertia. There I discovered the d eterminism of consciousness. Seventh: "to see the permanent chaining." Observed that despite the change in expectations, resistance, acts and moments of consciousness, yet they and all the variations that occur o ccur to me, the permanent is the concatenation concatenat ion of consciousness, the inevitability of their own structure. This remains. Eighth: "See the permanent one and all." This step causes the sensation of a sort of somersault out. Apparently, it is illegitimate in the methodical development led to it. It is noted that although the internal phenomena are diverse, they are chained in structure. Returning to the level of simple perception, we see that she too i s structured by consciousness. Y obtained by no ting that different minds, undoubtedly, by these steps we have been doing the same conclusion structurality of consciousness (despite the diversity of particular phenomena), we can infer that the problem of intersubjectivity can be solved through structural . So the inter-core level is i s solved, we would say, not phenomenal level of contingencies, although these (variables as they are) we can obtain data that can then be reduced. Identity is permanent and diversity is variable. The relationship of consciousness to the world, is initially variable and contingent, but in the final reduction, phenomena appear also chained structure. In short: we discovered that consciousness appears as the act of "world" and the "world" as the object of consciousness. Thus, intersubjectivity and the relationship with the w orld can be understood at the level of essences or essential ideas. The essential structure of "consciousness-world" is permanent. Lowering the level and very quickly, say that "conscience". " and "world" structurally identified and is not acceptable to provide dichotomies, but to understand that this is the same reality. Ninth: "See the permanent in action." The structural core is designated by us: "Form." C ould be designated otherwise. However, this still appears permanently in the diversity of phenomena, are primarily objective or subjective. The permanent form does not depend on the phenomena, but they depend on it as possible. Even before the existence of phenomena, the structural possibility must exist for them to manifest. The structural form in that sense logical and mystical, of course, appears behind all phenomena and acts out of necessity and not by private bodies need. Tenth: "see what is not motion-form." We believe that can be intuited an area outside the motion-form, emerges as not "nothing." But just as that which is not motion-shape. Indeed, one can intuit, such as a darkening of being, a concealment of Being that is not "nothing." In a very simple example, we understand that an entity may have its complement and that this addition is not that somehow has to do with him and his own level. The complement of A is A, however, is related to A. Eleventh: "see what is and what is not, as the same." It includes motion-form and what is not a movement for what it is and somehow also structured one and the other, but at another level. It is understood to be and to be as structured priming. It is understood to A and its complement that is not A, as supplemented, where y is merging into another structure. In a structure that assumes and characterized as the self-blown. Twelve: "see one, and all the same." It is noted that the worl d and therefore consciousness (since they are related as we have seen) and everything, are at the root, regardless of the particular phenomena, as well. It's like saying here that the substance of everything in the universe of the mind, the atom and the galaxies, were the same (regardless of their accidental). But the latter are saying is nothing but an example. We explain such a thing just to illustrate. And with that we end our conversations about transcendental meditation. Nothing more, thank you very much.
