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Lesson 38 The Post- Transferential Elaboration II

In the previous three lessons we have gone over the whole Self Transferential process, studying each road separately. We saw that each road has its own peculiarities and variations. On the descending road we treated biographical conflicts differently than defining the theme She or He. It is clear that from the beginning the interests in each case are different. Similarly, on the ascending road one’s work on fears of the future is different from the operations one performs to convert aspirations or reveries one considers-f or some reason-undesirable. If this last point is not very clear, consider, for example, a person whose activities are motivated by a reverie to gain great power, and then suppose this person begins to understand how this reverie is negative for his development, and he therefore begins to want to convert this reverie into a more positive direction. Unlike the descending and ascending roads, the middle road, in principle, presents fewer alternative kinds of situations. Now, let us consider factors which in some cases can alter these processes. To begin with, when one works on one road (descending, ascending, or middle), in reality this will modify how one sees the situation in the other levels. This could not be otherwise because the mental processes are structural. So if, for example, the operator begins to work on an undesirable reverie about the future (on the ascending road), it is possible he will soon realize that this reverie is the compensation for a series of past biographical frustrations. Once he has discovered this, he will take the descending road in subsequent sessions and try to “disentangle” these past conflicts which he has registered as frustration. He may then go on to comprehend that many of his present problems are also related to this same initial reverie which leads him to try to force situations towards his goal. He will then work on the middle road to try to change how he sees or focuses on his present situations. We could examine many other examples, but in all cases we will encounter similar reciprocal influences among the three levels in the space of representation. This brings up the question of which road one should use to begin a Self-Transference. One answer is that the operator can begin on any road, since the process will then naturally lead him to cover all the other roads or levels as he advances in his work. On the other hand, if the operator can always follow the same order in working with the three levels through a fixed procedure such as a prayer like the Nicean Creed, he will have an excellent method for conducting a balanced and integrated process. Furthermore, he can even use the same formulas each time, but introduce variations in the particular scenes according to his needs. Or, he may wish not to introduce variations in the scenes, but rather to do a deeper and more profound work on his process each time. This would be the best case according to the way we see things. In the first stages of this work, one will have to begin by doing things in separate parts in order to achieve at least a minimal experience with each road. Later the operator will need the more fixed and integrated resources we have just mentioned. Let us now suppose the operator has acquired a certain amount of practice in the processes of all the three levels. Practical difficulties will immediately appear. Can the operator continue to carry out a process of growing integration with no fixed time limit? Can he regularly fulfill a plan of work of this kind? Will he be able to work in isolation from his immediate environment? There seem to be a number of practical difficulties, in addition to those within the process itself, to regularly carrying out this type of work. If the operator were a devotee of some religion, he could with practice carry out his usual religious exercises with a real sense of enrichment given by this Self Transferential system. He would then follow the empirical proposals of his faith rejuvenated by his comprehension. His prayers, hymns and other religious ceremonies would be a marvelous environment for his internal work and spiritual growth. On the other hand, if the operator were only a lukewarm believer, or perhaps decidedly irreligious, he would have to create conditions, perhaps of a ceremonial nature, so he and others could share in this form of Self Transferential work, and maintain a regular rhythm of activity in it. Whatever the case, the problem of practice is not part of this course; rather, our intention here is to present tools of work which each person will be able to use in his own way.

The Post-Transferential Period One may produce a transfer of charges, an integration of contents, and therefore, a conversion of the meaning of a given situation during a Self Transferential process. Of course, it is also possible for this to occur after the session, as explained in Lesson 34, Post-Tranferential Elaboration 1. Events in the post-transferential process may even go beyond the initial proposal of the operator and produce a whole series of unexpected conversions in the level he has been working in. Or, the elaboration may develop within one road or level, and then affect the contents in the other levels that are related to the situation he originally wished to convert. Without doubt, the most important elaboration involves converting the meaning of the general situation the operator actually lives in. But, just as it is very difficult to reach the Center of Power directly except by means of increasing approximations, this type of post-transferential elaboration is not frequent. However, in some cases individuals will inexplicably experience the presence of the Light, and the meaning or direction of their lives is suddenly converted. From our point of view, these are post-transferential processes produced in these individuals after they experience strong spiritual upheavals, crises of consciousness, etc. Although the whole process will of course have begun much earlier, the actual transference of charges may present itself suddenly in an unexpected moment. With regard to conversions that occur through contact with the Center of Power, it is clear that in this course we have not made a thorough study of this phenomenon, and have only given a very general outline. In any case, we again emphasize that the operator should undertake this work only after having achieved satisfactory results in all the previous Self Transferential processes.

Exercise: The Complete Self Transferential Process In All Three Levels 1. Define your interest with respect to a present conflict you wish to overcome. 2. Identify the compensatory reveries that derive from this conflict. 3. Clarify the biographical basis of the conflict in question. 4. Develop the Self Transferential process by entering, developing, and emerging from it, following this order in your movements: 1) Once you have entered the process, take the descending road. In the appropriate place or precinct, convert the biographical base of the conflict; then, ascend to the initial point and return to the Limit where you once again face the three roads. 2) Enter and take the ascending road until you arrive at the place where you can best work on fulfilling the compensatory reverie. Do so, and then return to the initial point. 3) Enter through the Limit again, and take the middle road to the place where you can convert the meaning of the present conflict; do so, return to the initial point, and then emerge in a positive climate. When you complete this exercise, discuss it with other participants. Take notes on the resistances you found. During the following days, repeat and try to improve the practice, and take notes on any post-transferential elaborations that are produced.

EPILOGUE

Readers will certainly have found in this book answers to many personal problems, and will have gained as well greater knowledge of themselves and their possibilities in the future. It is important now to consider some factors that can improve our overall comprehension of the Self-Liberation system.

1. A Point of Support in Our Daily Difficulties First I would underscore that we have made notable progress “in the laboratory” through the work we have done to learn and perfect these techniques. We need to verify, however, the importance of such achievements outside a controlled environment – we must test what we’ve learned in the hectic and chaotic surroundings of our everyday lives. But in daily life the very situations that we face themselves keep us from applying these techniques! The paradox is clear: while we may possess a good understanding and an important array of techniques for self-mastery, when we’re actually face-to-face with a critical situation, we often find ourselves unable to apply these tools. We could say that we’re forgetting what we’ve learned, but this still doesn’t solve our problem. Let’s further consider this point. When we enter a situation of conflict in everyday life, we finds ourselves “taken” by tensions and climates; we’re “absorbed” by the object we’re facing. Unless we have correctly “recorded” the techniques and practiced them extensively, from the moment the conflict begins we are no longer in any condition to apply the techniques that we have learned for exactly that type of situation. Of course, in practice not everyone who studies the Self-Liberation system practices so faithfully that they are perfectly prepared. What occurs more typically is that people study certain parts of the system, and practice them casually, that is, without spending the time to master them thoroughly. If this is the case, they need to be at least minimally equipped to respond to this situation of conflict, they need a point of support that will let them introduce a little “distance” between the problematic object and themselves, between the tensions and oppressive climates and themselves, in the situations where these difficulties arise. While I have spoken of these supports in several places throughout the book, given the importance of the topic I feel it is necessary to underscore them once more. If our practice of these techniques has not been well or thoroughly done, we lose as a point of support that certain muscle in our body, or that awareness of the place we find ourselves facing the difficult object, or our bodily position. In that case the recommended minimum resource is simply to pay attention to our breathing. When we find ourselves in a difficult situation, one of the first things we discover is that our breathing becomes altered. The idea is to make use of this phenomenon to convert our inhibited breathing into fuller, lower breathing, making use of our diaphragm. That’s all there is to it. Once we’ve taken this step, then we’ll more easily be able to apply the various techniques that we already know. Let’s go over this topic once more. Suppose that ahead of time you feel you’ll become altered when you enter a certain situation: observe your breathing, and expand it downward into lower breathing. Now, imagine that you’ve been surprised by the situation, that you haven’t had time to prepare yourself: all of a sudden your breathing becomes high and shallow. Observe as this happens, but instead of letting it continue, expand your breathing downward. Now suppose that you cannot fall asleep. In this situation you have numerous techniques with which to face the problem, but you don’t make use of them because you’re carried away by your worries: observe your breathing, and expand it downward. Next, suppose that you’re among people, and you feel everyone staring at you. You know in theory how to take distance from this oppressive situation, but you’re unable to apply your knowledge: attend to your breathing, and expand it downward. Again, you can know and have practiced many techniques, but in oppressive situations you may find that you forget them, and it becomes as though you had no resources to count on. Once events begin to pile up on you, you’re no longer master of yourself. It’s clear that if you could put a little distance between yourself and the oppressive factor, you would be better able to apply your knowledge. This is the problem we are facing. We are not suggesting that you attend to your breathing all the time as you carry out your daily activities, only in oppressive situations. You’ll be able to do this because, as your breathing becomes altered, this itself provides the necessary signal for you to become aware of it. If you confirm this in practice and then try to return your breathing to normal, expanding it downward into lower breathing, you’ll have recorded a valuable point of support. This will let you put the distance you need between yourself and the object that is absorbing you, between yourself and the sudden tensions or climates that arise as a mechanical response to pressures within you. What happens after this will depend on your knowledge, and we can’t say much more about this except that it would be hard to understand were you unable to use the ample resources you have available in the Self-Liberation system simply through forgetting them. We will conclude this topic by again emphasizing that we need to have a point of support to put distance between ourselves and an object of conflict, between ourselves and oppressive tensions and climates. There are numerous resources to do this, but because our breathing is a mixed system, both voluntary and involuntary, and because it changes as a correlate of alteration in the consciousness, we have a register that allows us to use it as a support to operate in modifying the situation. The modification occurs when we control our inhaling and exhaling, expanding our breathing downward in lower breathing. What happens is that when we put ourselves in a disposition to affect that corporal mechanism, we will notice that this introduces a “distance” between ourselves and the oppressive object, which then enables us to exercise the resources that would otherwise be overwhelmed and useless to us in the difficult situation.

2. The Human Being in Situation and Not As Isolated Subjectivity The second topic I would like to focus on involves some points specifically related to Self-Knowledge, which will also allow us to understand the whole Self Liberation system in a broader context than we have previously considered.

A. Our Formative Landscape We have studied our autobiographies, bringing a little order into the more significant memories of the many events that have occurred over the course of our lives. We’ve considered the accidents, the repetitions, and the projects that have gone astray or deviated from their goals. We note that each of us was born in an era in which there were cars, buildings, as well as a great many other objects that corresponded to that particular time and place; there were certain clothes and objects that we made use of almost daily. And this world of tangible objects has of course continued to change with the passage of time. If we look at the newspapers and magazines, photographs, movies, and videos that bear witness to the different periods, we can see just how much our world has changed over the intervening years. Today everyone has access to virtually limitless documentation that can take them back in time to the decade or year of their interest. When we investigate we discover that many of the objects that formed part of our childhood environment no longer exist. Others have changed so much they are no longer recognizable. Finally, new objects have been created that are without precedent in earlier times. All we need to do is to recall the toys we played with as children, and compare them to the toys of today’s children to grasp the magnitude of the changes that have taken place in the world over the course of no more than a generation. We recognize that the world of intangible objects has changed as well: values, social aspirations, interpersonal relationships, and so on. In our childhood, in our formative stage, the family functioned in a different way than it does today, as did dating, marriage, and even friendship and casual acquaintanceship. The various social strata had different meanings then. What was and was not to be done (that is, the norms of the time), group and personal ideals to be achieved, all have changed greatly. In other words: both the tangible and intangible objects that constituted our landscape of formation have changed. It is in this world that has undergone such great change, however, this world where a different formative landscape now operates for the new generations, that we tend to operate today based on those intangible factors from previous times that no longer function adequately. Our landscape of formation continues to act through us in our present behavior as our way of being and moving among persons and things. And that landscape of formation is also an overall affective tone, a “sensibility” from that era that is not congruent with the sensibility of today, that is “out of step” with the times. The generation in power today (economic, political, social, scientific, artistic, and so on) has been formed in a landscape different from the present one. Nevertheless, their previous landscape still acts in today’s landscape, imposing its point of view and behavior through elements “dragged along” from a bygone era. The consequences of this lack of generational congruence are plain to see. It could be argued that there has always been a generational dialectic, and that is precisely what has dynamized human history. That is, of course, our point of view. What we are emphasizing here, however, is that the velocity of change is accelerating, and that we are in the presence of a rhythm of life very different from that of earlier eras. If we look only at technological progress and the impact of communications advances on the process of globalization, we can see that in our lifetimes alone there has been an acceleration that outstrips entire centuries of change in previous historical times. Thus we find ourselves affected by our formative landscapes and their interaction with the current historical moment in which we happen to live. This is a key factor to take into account in the process of growing adaptation that we need to achieve; it is of vital importance to take some time to reflect on this theme, and to share what we learn with others for the mental health of all. As we review our previous autobiographical study, we can begin to see the landscape in which we were formed. Not the general landscape of that period, but the specific landscape of our own immediate environment. In this way we widen our point of view from an autobiography that is a bit subjective, to a situational autobiography in which, for each of us, our own personal “I” is in reality a structure with the world in which we exist.

B. Our Own Look and the Looks of Others as Determinants of Conduct in Our Formative Landscape The factors that have acted in us to produce our personal behavior over the course of time are numerous and form a system of codes based upon which we respond and adjust to our environment. We have touched on this idea in our study of the Circles of Personality and Prestige. If we study our autobiography from a situational point of view, we will verify that in facing our formative environment we acted in certain characteristic ways. With regard to the established values there, we either fought against them, or we accepted them, or else we retreated within ourselves. In one or more of these ways we shaped our conduct within the world of relationships, but there were also continuous readjustments. We looked at that world and we looked at other people while we acted. Then we reviewed our actions, proposing to ourselves new forms of conduct, new adjustments. At the same time we were also looked at by others, who encouraged us or reproached us. There was also of course an institutional look or way of seeing things corresponding to the legal system, as well as a way of looking corresponding to the customs and conventions of each era. For some there was also a more complex look, an external look that examined us not only in our external behavior but also in our deeper intentions: this was the look of God. For others there was the look of their own “conscience,” understood as a moral disposition of thought and conduct. Our own look, our way of seeing the world, and the alien look of the other at us, acted as readjustments of our own conduct. And as a result of all this a certain behavior formed in us. Today each of us has a vast system of codes that were molded in our formative stage. Our conduct today stems from this system as it is applied in today’s world, a world which has, however, changed enormously.

C. “Dragging” Conduct from Our Formative Landscape into Our Present Life Our typical behavior in the present is made up of numerous forms of conduct. We can understand our conduct as the “tactics” we use to unfold our lives in the world. While many of those tactics have been adequate thus far, we can recognize that other tactics are clearly ineffective, and others even generate conflict. Here it is a good idea to discuss this briefly. Why do I continue applying tactics that I can recognize are ineffective or counterproductive? Why do I feel powerless against those forms of conduct, which seem to operate automatically? To refer to those internal forces that compel us to act in spite of ourselves, or inhibit us from actions that we wish to accomplish, we will use the term compulsion, which is borrowed from classical Psychology. We know of numerous compulsions that act within us. The Self-Liberation system may, to a large extent, be seen as a tool to overcome counterproductive compulsions. And throughout this book we have already worked a great deal on this point. Now it is time to apply a situational look toward our existence, understanding that in addition to the subjective factors that act within us as tensions, climates, images, and so forth, there are forms of conduct that we recorded and codified in our formative stage and which, while they may have been more or less effective in that era, no longer work effectively any more. We need to review all this deeply, in its roots, and to renew ourselves, finding fresh ways to meet the challenges of these new times.

D. A Proposal of Situational Self-Knowledge: Knowing Oneself in One’s Life Situation Review your autobiographical work, and start a new section in which you describe the situation you lived in as a child and afterwards the situation you lived in during adolescence. Don’t become distracted by trying to do this too perfectly. Simply reconstruct your formative landscape in its broadest outlines, focusing not on the tangible objects of that period but on the intangible factors: observe your family structure and its prevailing values. What was well regarded and what was criticized? Observe the hierarchies and the established roles in the people around you. Try not to criticize things, not to judge, but simply to describe what things were like. Now recall the intangible factors that took place in your relationships with your friends. Remember, without judging. Describe the intangible factors that were present in your school, in your relationships with the same and opposite sexes, in the social environments in which you acted. Do not say whether any of this was good or bad, simply try to describe it. Once you have described the things we have mentioned, try to synthesize what that landscape was like. Consider the fashions, the buildings, and the tools, appliances, instruments, vehicles, and so on, giving body with these objects to your formative landscape. And remember to do this without judging anything. Finally, try to recapture the “sensibility,” the general affective tone of the most important moments in your formative landscape. Perhaps the music, the heroes of the moment, the clothes that were popular, the movie and sports idols, the heroes of the worlds of business or politics, will serve as references that allow you to rescue the affective tone then operating as a background to the world around you. And do not judge what you find. Next, go on to examine your look upon all of that, how you looked at others, and also how you were looked at by others in that world. Recall how that world judged you, and how you reacted. Do not judge these things from your “today,” see how they were judged at that time. How did it shock you, and how did you withdraw, run away, come to terms? Answer in light of the conduct that was being shaped in you during those times. Describe how you judged others and how they judged you, as well as the roles you fulfilled in that landscape. And do not say whether any of this was good or bad, simply describe it. Now we are in a condition to understand how those forms of conduct and that overall affective tone have come into the here and now, have reached the point where we find them in today’s world. Try to see what has been “dragged forward” from those earlier times in both your actions and your “sensibilities.” And do not be misled by any outward changes in your conduct, since much of your conduct preserves the same basic structure, though it may have gained considerably in sophistication over the course of time. Understand also that many of your “tactics” have progressed and become more effective, while others have remained fixed, lacking growing adaptation. Study the relationship of those fixed forms of conduct, those tactics, to the sensibilities of that earlier time. Look within yourself honestly to see whether you are ready to give up that sensibility which is, of course, linked to values that you still hold. Here we come to a moment of profound meditation. We are not suggesting that you abandon the values and sensibility of your formative stage. We are speaking of something else, of understanding how all this operates in your present-day life. It is you who must decide, and you do not lack for tools, to make the changes you deem necessary. But in the Self-Liberation system the modifications you produce will be structural and include your situation, and no longer simply subjective whims because you’re questioning your overall relation to the world you live in. We have characterized the work we have done here not as simply one more practice, but as a profound meditation on your life. From the context in which we have explained this you can grasp that we are not trying to modify isolated, undesirable behavioral tactics, but instead to help you see for yourself the realities of your own relationship with the world. Of course, by this time you are certainly in a condition to understand the roots of numerous compulsions associated with forms of conduct that were initiated in your formative landscape. But it will be difficult for you to change such conduct, linked to values and a particular sensibility, without touching your overall structure of relationship with the world you live in today. Once we have understood the problem, we must decide, if we do not wish to make a structural change in behavior, what tactics to modify because we consider them deficient. We can reach this goal by applying the various techniques we have already studied. But what is to be gained if we are not prepared to make structural changes? At a minimum we will benefit from this structural approach by broadening our knowledge of ourselves. And as to the need for more radical changes, the situation we live in today will lead us to decide on one direction or the other. Meanwhile, the times continue to change, and the future may, perhaps, present us with challenges of which we are still unaware.

E. Planning Our Future from an Overall Point of View When we speak of making a plan, we are referring to issues and questions of the greatest interest for the direction of our lives. There are numerous techniques for planning, ranging from flowcharts for designing computer software to strategies for operating a company, or for political, social, or cultural activities. We are not going to consider these cases, however, but instead those related to the orientation or direction of our lives. In this area there is much confusion. Thus, for example, a couple may plan their future: they aspire to a life that will be filled with understanding and harmony, they wish to build a shared and stable existence. Because these planners are practical people, they do not overlook making calculations that include income and expenses and such things. When five years have passed, they observe that their plans were well made: they have achieved a high income and been able to obtain numerous objects that they desired; everything tangible has turned out even better than they expected. No sensible person would describe their planning as a failure. But it’s clear that they must also determine whether the intangible factors upon which their plan was based were fully achieved. In terms of priorities, their highest priority was for their life as a couple to be harmonious and filled with understanding; they believed that tangible objects were secondary, though necessary to achieve in practice their main priority. And if their lives have indeed turned out to be harmonious, then their life plan has proven to be a success. If, however, their priorities are upside down, or they have lost sight of their highest priority, then their plan has failed. This is the case of a life plan of some importance in which we need to take into account the intangible elements. This is different from what happens with a flowchart or a business strategy. Finally, it would not occur to anyone to plan their life in a state of confusion or alteration, that is, in a state visibly dominated by internal compulsions. Taking this example to its extreme, we note that while everyone understands that some plans could turn out more or less all right even if made in a drunken state, this is not the most appropriate level of consciousness from which to make reasonable medium and long term projections. In other words, to make an adequate plan it is advisable to understand from “where” you are making it, what is the mental direction that is projecting the path the plan is to follow. It is important not to overlook this step of asking ourselves whether our plan is being dictated by those same compulsions that have previously brought about so many blunders in our actions. In conclusion, it is important to make a life plan from an overall point of view: First, clearly outline your priorities. Next, distinguish between the tangible and intangible factors that you are seeking. Fix definite periods of time with intermediate indicators of progress. And, of course, it is key to clarify the mental direction from which you are launching your project, observing whether it involves a compulsion, or instead a balanced reckoning of all factors, reasonably designed to achieve the objective.

GLOSSARY

ABSTRACTION: A mechanism of the consciousness that forms concepts based on the functional character of the objects (See Ideation). The ability of the consciousness to abstract increases in the vigilic level of consciousness and decreases in the lower levels; abstraction is characterized by weaker images, and certain logical categories difficult to represent as images appear.

ALLEGORIES, Associative Laws of: a) The associative path of Similarity is operating when the mind searches for something that resembles or is similar to a given object. b) The associative pathway of Contiguity operates when the mind searches for what is peculiar to, or what is, was, or will be in contact with a given object. c) The associative pathway of Contrast operates when the mind searches for what is opposite to or in dialectical relationship to a given object.

ALLEGORIES, Composition of. In an allegory we distinguish between containers, contents, connectives (which either facilitate or impede one’s progress), manifest and tacit attributes, levels, textures, elements, moments of process, transformations and inversions. The themes or images in an allegory may also be classified in the above categories.

ALLEGORIES, Rules of Interpretation: These rules are a system for understanding allegories and their function in the economy of the psychism so one may subsequently operate with these phenomena of the consciousness to discharge tensions. One may also use these rules to interpret illusions from the point of view of operating on and breaking the illusions. In both general and concrete terms one uses these rules to comprehend and eliminate suffering.

ALLEGORY: A dynamic image produced by the associative channel of the consciousness; the allegory has multiplicative, summarizing, associative, and transforming characteristics. Allegories are fluidly transformed narratives in which many diverse elements become fixed, in which elements are multiplied by allusion, or in which an abstract concept is made concrete. Allegories are extremely situational (non-universal) and express situations related either to the individual mind (through stories, dreams, art, mysticism, pathology, etc.) or to the collective mind (in stories, art, folklore, myth, religion, etc.).

ALLEGORY, Climate and System of Ideation of. The emotional component or climate of an allegory does not depend on which specific images are used to represent it. The emotional climate is part of the whole system of ideation; the emotional climate is important because it reveals the meaning the allegory has for the consciousness. If the emotional climate and the images in the allegory do not correspond, the climate is the most important factor in determining the meaning of the allegory. Allegories do not respect linear time or the usual structure of space characteristic of the vigilic level of consciousness.

ALLEGORY, Functions of. a) Allegories sum up or synthesize situations and compensate difficulties one may have in fully grasping a situation. b) Upon understanding a real situation in an allegorical way, one can then operate indirectly upon the real situation. c) As a system of images, an allegory tends to transfer charges from the consciousness to the centers of response (as in laughing, crying, making love, aggressive confrontation, etc.), and thus discharge tension within the psychism.

AMNESIA: An error in the function of the memory (See), in which the evocation of certain memory data is blocked. That is, there is no register of the sensations that correspond to the given range of memory data because they have been influenced by other types of sensations. A prime example is painful sensations which are rejected by the structure and drag with them into forgetfulness all the other data that accompanied them (See, Forgetfulness). Sometimes data that cannot be deliberately evoked will be expressed in the lower, non-vigilic levels of consciousness. If the mechanism of pain is operating while data are being recorded, sooner or later this may make the information vanish; experiences recorded with pain are either forgotten completely or evoked by the consciousness with a considerable transformation of any associated contents. There are many types of amnesia, among which are: retrograde, postgrade, and retro-postgrade, all of which may occur with respect to a given fact.

APPERCEPTION: The activity of the consciousness of paying deliberate attention to a particular sensory perception. The consciousness is guiding the senses in one direction or another so that they are directed not only by the varying activity of the external phenomena that arrive, but also by the consciousness which imposes a direction on what they perceive.

APPARATUS: We define the structure of the senses, the structure of the memory, and the structure of the consciousness with its different levels as apparatuses. These three apparatuses work together in an integrated way, and the connection between them is made by the impulses (nervous impulses) which are distributed, translated, and transformed in ways that depend on the ambit in which they occur.

ASSOCIATION: A mechanism of the consciousness by which it establishes relationships between objects of the consciousness through the similarity, contiguity, and/or contrast of the objects (See Imagination).

ATTENTION: A function of the consciousness with which it observes both external and internal phenomena or objects; when a stimulus crosses a certain threshold, it awakens the interest of the consciousness and moves into the central field of the attention. That is, the attention functions through interest; it follows things that in some way impress the consciousness and create a register. A stimulus that awakens interest stays in the central attentional field which we call the field of the “present.” This is related to perception. All objects that are not strictly part of the given central object become gradually diffused in the attentional field, that is, less attention is paid to them. However, other objects which are not actually present may accompany or be linked to the central object through associative relationships. We call this attentional phenomena the field of the “co-present” and it is related to the memory. In the act of evocation, one moves one’s attention from an object in the attentional presence to an object in the co-presence; this is possible because there is a register of both the object present and the co-present object. Through co-presence one can structure and interpret new data never before seen. We say that when one attends to an object, what is evident is made present, while the non-evident appears in a co-present way. This occurs in the consciousness when it perceives something, so that one always structures more than one literally perceives, overlaying other things onto the object under observation. The co-presence also includes the different levels of consciousness; thus, in vigil there is a co-presence of vigil. This gives rise to the different states (See Consciousness, Levels of; see Directed Attention and Tense Attention).

BEHAVIOR: This structure encompasses both a) the register of the sensation, and b) the response one gives to the sensation that has arrived. We define behavior as all of one’s structure that manifests and acts from the centers of response. Behavior varies depending on one’s level of consciousness, or rather upon the whole state or moment in which one’s structure finds itself. This state modulates both the intensity of the register of the sensation and the intensity and speed of the response to it. The term “register of the sensation” includes the register of both the image and the input from the memory.

BEHAVIOR, Errors of. a) Self-Enclosed Behavior occurs when the psychism negates or denies the objective, outside world, b) Altered Behavior occurs when the psychism negates the internal or psychological world, and c) Dysfunctions between the psychism and the world occur as ritualized behavior in which one deprives an object of its objective quality and converts it into a psychological quality, thus replacing one’s body in relationship with the world by performing only psychological operations. This attitude, which is inefficient when one must deal with the world of objects, can in fact be effective when one is acting upon other psychisms in which case it is an adequate conduct. In the case of magical or emotional consciousness (See) the element of ritual takes on decisive importance.

BEHAVIOR, Factors That Intervene In: Understanding the function of the different centers with their own cycles and rhythms clarifies the different speeds and types of reactions one may have to the incoming stimuli. The levels of consciousness also have great weight in determining the functioning of one’s entire structure. The reveries and the reverie nucleus act as either inhibitory or mobilizing forces and rule one’s aspirations, ideals, and illusions. These will, all change as one passes to new life stages. Both social and environmental factors as well as the nature and characteristics of the stimuli one receives will influence one’s behavior. The biography or memory of the previous structured stimuli-responses and of the levels of consciousness that were active at those moments also strongly pressure the formation of one’s present behavior. Thus, the memory is an ever-present system of stimuli that acts from the past with an intensity similar to present stimuli. The data from the memory, whether or not explicitly evoked, unavoidably pressure and act in each instant that the structure receives new stimuli and elaborates responses. The behavioral roles (See) act at all times, even when one is no longer in the situation. In this way the roles form a real structure since they are related in a dynamic way, with some roles always pressuring and influencing others. All the factors that intervene in behavior interact in a dynamic and structural way; the center of response, the levels of consciousness, and the biography or memory form an inseparable structure in which a modification in one factor changes the whole structure.

BEHAVIOR, Function of. The function of behavior is always to preserve the integrity or unity of the individual who is trying to satisfy his needs oriented by registers of pain or pleasure. The no satisfaction of a need generates pain which is registered as an increase in tension. The registers of pain and pleasure, and not “need” itself, determine one’s behavior. From another point of view, when the consciousness is faced with the world, it tends to compensate the world in a structural way by organizing a system of responses which we call behavior or conduct. These responses may be either reflexive or delayed, depending on whether they are made immediately or later on. One’s response may instead be internal and not go out into the world, in which case it acts internally upon one’s own body. Compensating behavior may also be set in motion by an image that has previously mobilized the centers of response. In the case of the nucleus of reveries (See), which is not an image itself, what acts is an image which compensates this nucleus and not the nucleus itself directly.

BEHAVIOR, Limits of. These limits are set both by the possibilities of the psychism and the possibilities of the body.

BEHAVIOR, Classification of. Behavior may be classified from a) an external point of view, especially by distinguishing whether or not it follows an evolutionary direction, that is, a line of growing adaptation, and b) an internal point of view, especially noting whether it involves a growing integration and strength or a growing disintegration. The register of integration is one of internal equilibrium, being without contradictions and in internal accord with oneself, of harmony in the work of the centers of response. From the point of view of growing adaptation, the more interesting behaviors allow the greatest number of options or possibilities of response; this in turn saves energy which may then be used for qualitatively new steps or levels of adaptation. A change of conduct or behavior is considered significant when a psychological moment or situation ends. The contents of the old situation, with their characteristic themes and plots, gradually wear out until the situation completely finishes; the psyche can then direct itself towards a new situation as an articulated response of its relationship with the world.

BIOGRAPHY: One’s personal history (See Behavior, Factors that Intervene In).

BIORHYTHMS: Cycles and rhythms appear in all living beings. All human activities also follow cycles. For example, in the vegetative activities we recognize a) short cycles such as breathing, circulation, and digestion: b) daily cycles such as alternating sleep and vigil; c) monthly cycles such as menstruation; and d) cycles of longer biological stages such as childhood, adolescence, etc. Each center has its own distinct rhythm, but working together they combine to set an overall rhythm for the whole structure. Moreover, the cycles for the centers vary in a structural relationship and even though the cycle length is different for each center, they work together in a system of general compensation. This system of cyclical compensation reveals the variations in equilibrium of the total structure in time. There are biorhythms present in the functioning of the centers of response, the levels of consciousness, and the behavior in general.

BIOTYPE OR HUMAN TYPE: Every person is predominantly one of four different human types. One’s type is determined by one’s natural predisposition to function more in one center of response than in the others. We can distinguish the various human types by their different speeds of response to both external and internal’ stimuli, and by where their energy is directed. The four basic human types also each have characteristic behavior patterns. The four types are vegetative, motor, emotional, and intellectual. It is possible in addition to distinguish sub-types based on a person’s predisposition to function more in a specific part of a given center. Through education and practice one can develop different centers, parts, and subparts and change the basic human type.

CATHARSIS: A technique to discharge oppressive internal contents and/or internal tensions by externalizing them through the centers of response. The technique of catharsis and the transferential techniques together form the important part of the Self-Liberation system known as Operative.

CATHARSIS, Application of. a) Catharsis can be used in preparation to work in transferential techniques. b) Catharsis may be used when a person experiences general uneasiness or anxiety. c) Catharsis may be used when there are problems in relationships. And d) Catharsis may occur spontaneously as a variation of the transference if the subject enters a cathartic situation and abandons his initial transferential purpose.

CATHARSIS, Steps of. a) The subject does an internal examination for a few minutes to pinpoint themes he would have the greatest resistance in telling the guide. b) The subject relaxes externally. c) The guide says random words interspersed with other “key” words related to the three central themes, and the subject replies to the guide’s words. d) the guide determines which words are key for the subject by noting the subject’s reaction to previous words-any delays, tension, blockage, hesitation, etc. indicate a key word. e) The guide says two or more key words together and the subject answers with two or more words; they then progress to key phrases, until finally the guide kindly and gently asks the subject to express himself freely while the guide says less and less. f) There may or may not then be physical concomitances such as crying, laughing, etc. And finally, the subject may end the catharsis if this happens or whenever he wishes to.

CATHARTIC FEEDBACK PROBE: The purpose of the feedback probe is to detect the problems the subject has. This technique may be used under everyday circumstances. The subject replies to the words that the guide says to him; the guide includes key words which may create alterations in the subject. As the source of stimulus words, the guide repeats the response word the subject has just said; in this way the subject develops and guides his own cathartic plot which ends up with the subject speaking freely and the guide saying very little. No special conditions or preparation are required for the subject in this practice.

CENTERS: 1. The centers are an abstraction or conceptual synthesis which describe the many different possible activities of the human being; they encompass the functions of the different physical parts of the body. The “center of response” and the related physical point may be physically located quite separately from each other. 2. Centers are the apparatuses that control the emergence of one’s responses to the world. The different centers are specialized in giving the different qualitative kinds of responses that relate one to the world.

CENTERS, Cycles and Rhythms: The centers also have their own internal activities which are independent of the stimuli that reach them. Therefore, although incoming stimuli do influence the function of the centers, a given stimulus may be processed quite differently depending on the particular state of the internal rhythm of the centers (See Biorhythm).

CENTERS, Dysfunctions: Dysfunctions occur when the responses of the centers are not organized in a coherent structural way, and the centers trigger activities in opposing or conflicting directions. This may be stated in the formula: “When one is in contradiction, one thinks, feels, and acts in different directions.”

CENTERS, Energy of. There is a kind of energy which we will provisionally call “nervous energy” that is related to the functions and activities of the centers and circulates among them. The level or amount of this energy is constant. Hence, when one or more centers become more active, the other centers must correspondingly become less active, especially those centers contiguous to the most active one. Sometimes the circulation of the energy is blocked in a center and this produces dysfunctions in the rest of the structure of the centers. One should not confuse a lack of energy or a blockage of energy in a center with a lack of training or experience in this center, which can produce a similar appearance. Note also that a contiguous center can fulfill a cathartic function and discharge energy from a nearby center that is blocked or overcharged; this capability facilitates the discharge of tensions. When a center functions negatively, this will decrease the charge in the contiguous centers by “suction”.- conversely, a strong positive charge will overflow a center and can produce an overcharge in the contiguous centers. Either negative activity or overcharge in a center will be reflected in the energetic economy of the other centers, and will eventually discharge the energy in the other centers. The Vegetative Center supplies the energy to all the other centers, that is, the body provides energy to the centers. The Sexual Center is the collector of the energy, and its function has a decisive influence on the activity of all the other centers.

CENTERS OF RESPONSE: A conceptual synthesis that refers to the mechanism of the psychism which responds to the world of incoming sensations. A response is what manifests towards the external and/or internal environments from the activity of the center. We distinguish the different centers of response by the activities or functions they fulfill. Intellectual Center: regulates the elaboration of thought responses; relates different stimuli; relates data and regulates learning; gives orders to the other centers except to the vegetative center and the involuntary parts of the other centers. The Intellectual Center responds through images generated by the different mechanisms of the consciousness (abstraction, classification, association, etc.). It functions by either selecting or confusing images that range in nature from ideas to different kinds of voluntary (directed) or involuntary imagination (free association or divagation). These responses are expressed as symbolic, sign, or allegorical types of images. When incorrect responses of the Intellectual Center overflow it, they produce confusion in the rest of the structure and thus in the behavior. Emotional Center: Regulates feelings and emotions as responses to internal and external stimuli. Emotional responses can modify the function of the other centers, even their involuntary parts, including the vegetative center. The emotional center regulates and synthesizes responses of either adhesion or rejection, that is, like or dislike, which are primarily situational. In the work of the emotions, one can register the capacity of the psychism to experience the sensation of either approaching what is pleasurable or moving away from what is painful, without the body actually having to act; in this way, emotional responses can produce certain kinds of psychological (as opposed to physical) displacements. When the responses of the Emotional Center overflow, they alter the synchronization of the other centers by partial blockages that affect the behavior (see Emotional Consciousness). Motor Center: Regulates the movement of the body through space; regulates the habits of movement; it functions in the mode of either tension or relaxation. Overcharges in motor responses function the same as for the other centers. Sexual Center: Regulates the sexual activities as responses to external and internal stimuli, and also sends involuntary signals to the other centers. Its function has only minimal voluntary characteristics. It is the principal collector and distributor of energy, and alternately concentrates and diffuses this energy; that is, it can mobilize energy in either a localized or diffuse form. It is the first specialization of the vegetative center. The concentration and distribution of energy from the sexual center to the rest of the centers results in strong cenesthetic registers. Tension in the Sexual Center may decrease a) by a discharge of the Sexual Center itself, b) by discharges through the other centers, and c) when the Sexual Center transmits signals to the consciousness which converts these signals into images. The Sexual Center has the capacity to collect tension from other parts of the body and from the other centers, and these cenesthetic signals can then mobilize the system of responses of the Sexual Center itself. Vegetative Center: Regulates the internal activity of the body by giving responses that tend to equilibrate any internal disequilibrium. It sends signals to the other centers so they are mobilized to satisfy their needs: They do so by avoiding pain that is registered, and trying to preserve and prolong pleasure that is experienced. From another point of view, the Vegetative Center is the base for the psychism in the sense that the instincts of both individual self-preservation and preservation of the species (sex) function most strongly through it; these instincts are mobilized either to defend or expand the whole structure depending on whether the incoming signals are painful or pleasurable. There are no direct registers of these instincts except when signals reveal that some part or the whole structure is endangered; these instincts are not apparatuses, but rather activities. The Vegetative Center is mobilized by cenesthetic images from registers that are generated by, for example, a state of fatigue, the sensation of hunger, the sexual reflex, etc. The cenesthetic registers increase during illness or an absence of external stimuli. The responses of the Vegetative Center release certain amounts of internal energy; in this way, its operations compensate signals detected as cenesthetic sensations by acting on its own internal machinery and setting parts of the intra-body in motion. The activities of the Vegetative Center almost completely escape the mechanisms of the consciousness. However, operations are picked up by the internal senses which send signals to the consciousness that are there transformed into images which can then mobilize the involuntary parts of the other centers. In reality, the different centers are not in any way separated; they operate dynamically in a structure, and events are registered simultaneously and concomitantly in all of them. Energy of a type we provisionally call nervous energy circulates among the centers. They respond to registers of their own activity which are picked up by the internal senses, and through the connections between the centers and the consciousness.

CENTERS, Parts and Sub- Parts: In this abstract scheme of the centers, each center consists of parts which range from voluntary activities to involuntary activities. The involuntary parts respond more rapidly than the voluntary parts, and when they become’ overcharged they dominate the whole center. In each center we can distinguish an intellectual part, an emotional part, and a motor part. In this abstract scheme, we can also define three sub-parts of each part of each center. These three sub-parts decide whether each part of a center is working in selection or confusion, adhesion or rejection, and tension or relaxation.

CENTERS, Registers of Activity of. The activities or responses of each center are registered in characteristic parts of the body which are not the centers themselves; the centers themselves correspond to locations in the brain. The register of the Vegetative Center is corporal, internal and diffuse. The register of the Sexual Center is the sexual plexus; activity in the Motor Center is registered in the solar plexus; activity of the Emotional Center is registered in the cardiac plexus (respiratory zone); and activity of the Intellectual Center is registered in one’s head. In making responses, the centers also send signals to the internal senses, and the register of these senses goes to both the memory and the consciousness. This feedback allows the responses of the centers to be regulated.

CENTERS, Speeds of. The speed at which the different centers respond to stimuli from the environment increases from the Intellectual Center, which is the slowest, to the Vegetative and Sexual centers, which are the fastest. The speed of response is inversely proportional to the complexity of the center.

CLIMATE: 1. See Tensions. 2. A diffuse emotional background or mood; any new object a person perceives when he is in a climatic state is tainted with the characteristics of this background or mood. A climate may be either temporary and situational, or it may be permanently fixed in the psychism. If it is permanent and fixed, it will perturb the whole structure by impeding the mobility of the consciousness towards more positive and favorable climates, and by impeding the mobility of responses towards the correct centers. A fixed climate can persist through the different levels of consciousness and thus take away the operational freedom of the consciousness.

CLIMATES, Characteristics of: a) Climates escape voluntary control; b) a climate may persist in a subject even long after the situation that generated it has ended. We call this a non-situational climate. Such climates drag old contents and situations with them through time and through the different levels of consciousness; c) climates are translated and registered in a diffuse, overall way because they come from cenesthetic impulses which are not localized in any one point of the body; d) sometimes the mechanism of translation of impulses will generate images which correspond to the climate and in this case there will be a strong correlation between the climate and the image or theme; e) other climates are not accompanied by visual images and such climates are registered or experienced as being without images. In reality, however, every climate is always associated with a cenesthetic image that is placed in a diffuse and general way within the space of representation. These cenesthetic images mobilize perturbed activities in the centers of response, especially in the instinctive (vegetative and sexual) centers, through other images which arise from the initial climate and trigger activity in the centers.

CLIMATES, Origin of: Climates may originate in a) the internal senses; b) actions of the memory which mobilize internal registers; or c) actions of the consciousness, especially the operation of the imagination. In some cases, a climate arises when impulses from internal cenesthetic senses are associated with situations characteristic of external perception or from the memory, or at other times the chain of events begins when impulses from the external senses mobilize internal cenesthetic registers; these events are in turn recorded in the memory. Climates may also arise when one associates impulses from the external senses, internal senses, or memory with images generated in the imagination. One can notice in these three pathways, where climates originate, that the enchainment of senses-memory-consciousness is inseparable, non-linear, and structural.

COMMUNICATION BETWEEN PEOPLE: This is possible through the use of systems of signs which function through the similarity in the respective codifications of internal registers that different people have (See Sign, Significance).

CONSCIOUSNESS: 1. This is the register in the apparatus which registers, coordinates, and structures phenomena. The consciousness operates through three basic pathways: sensations, images and memories. This apparatus which registers, coordinates, and structures things has a constitution that gives it a certain identity, a -certain unity as time passes despite its constant mobility and the ceaseless mobility of the activities it registers. This apparatus apparently does not exist from birth; it forms gradually as one develops the ability to structure and categorize the sensations of the body. The consciousness (as an apparatus which registers sensations, images and memories) is in the body and is linked to the sensations of the body. At times this apparatus becomes identified with the “I” (See); this identification occurs more strongly as the sensations of the body accumulate and are codified within the field of memory. From this point of view one is not born with an “l,” rather the “I” develops and is articulated through accumulated experiences. The “I” does not exist without the operation of the three pathways of sensation, imagination, and the memory. When the “I” perceives itself, it must also use these three pathways of sensation, imagination, and memory, and this information may be real or illusory. 2. The system of coordination and registers effected by the human psychism; we refer here to a single apparatus which serves diverse functions. When it coordinates, we call it the Coordinator; when it registers, we call it the System of Registers. We do not consider any phenomenon “conscious” which is not registered, or in which the operations of coordination do not participate.

CONSCIOUSNESS, Abstractive Pathways: Particular forms of operation of the consciousness that reduce the vast phenomenological multiplicity to its essential characteristics; these mechanisms may operate with phenomena of the external and/or the internal world (See, Abstraction).

CONSCIOUSNESS, Associative Pathways: Forms of operation of the consciousness that structure representations based on the similarity, contiguity, and/or contrast of the elements.

CONSCIOUSNESS, Dysfunctions of. a) Dysfunctions related to the senses include an inability to relate data coming from different sensory pathways, confusing data from one sense with that from another, and attributing data from one sense to another sense; b) dysfunctions related to the memory include various types of forgetfulness, amnesia and blockage.

CONSCIOUSNESS, Emotional: We say that a person is in a state of emotional consciousness when he endows the objects he perceives, in the manner of an hallucination, with a meaning, activity, or intention these objects do not actually have. What happens in this state is the operations proper to the internal functions of the consciousness are projected onto external objects, and eventually become attributed as actual characteristics of these external objects. Such hallucinations occur not only with respect to objects that are visually perceived, but also with objects that are cenesthetically perceived, and these non-visual cenesthetic images are then registered as though they were outside oneself, Cenesthetic images are what give one the register of the activity of one’s own body. Because during magical, emotional, and altered consciousness these internal images are projected towards external objects, in these states one will therefore sense and believe that one registers attitudes, activities or intentions in external objects which these external objects do not really have, that is, one’s own internal activities are sensed or felt in outside objects.

CONSCIOUSNESS, Errors of. See Hallucination.

CONSCIOUSNESS, Levels of. These are the qualitatively different forms or ways that the circuit consciousness- senses-memory- centers may function. One can distinguish the different levels of consciousness by the characteristic operations that predominate in them, and by the registers of these operations. There is no register of the levels of consciousness separate from their operations and contents. The different levels of consciousness fulfill the function of structuring and compensating the vast mass of incoming sensory information, both, external and internal. A given level of consciousness always tries to reestablish and maintain the existing level of energy invested in its operations against any new charges (stimuli) that tend to disequilibriate this existing level of consciousness. We distinguish several levels of consciousness; the Level of Deep Sleep is characterized by only minimal operation of the external senses. No information from the external environment enters except what crosses the high thresholds set in sleep; thus, the cenesthetic senses greatly predominate over the external senses. These cenesthetic impulses are translated and transformed through the operation of the associative mechanisms which produce oniric (dream) images of great suggestive power; in sleep one completely believes the images or dreams. Psychological time and space are very different than they are in vigil, and the usual highly linked act-object structure of the consciousness changes so that each of its elements can appear separately, with no apparent relationship to each other. In sleep, climates and their corresponding situations also tend to become independent. This causes these emotional charges to break away from the objects they would normally be inseparably linked to in vigil. The critical and self-critical mechanisms disappear in sleep (their activity increases as the level of consciousness increases). We distinguish between the Level of Deep Sleep without images (dreams), and with images. As one ascends from sleep to the level of consciousness which we call Semi- Sleep, the external senses become more active, although the information they supply is still not completely structured because the reveries and internal sensations interfere. The suggestive power of the internal images diminishes from what it was in sleep, and the system of reveries appears with great intensity accompanied by an increased but still minimal operation of the critical and self-critical mechanisms. We distinguish between passive semi-sleep, which offers easy access to sleep and corresponds to a system of internal relaxation, and active semi-sleep which offers easy passage to vigil. Active semi-sleep may be either altered, which will form the basis for tensions and climates, or calm and attentive. The state of active, altered semi-sleep is the best one in which to trace the climates and vigilic tensions that in turn produce this alteration. The state of active, attentive semi-sleep is the appropriate one in which to trace special (paranormal) aptitudes. These active or passive states are defined by the amount of energy used, or “tone” of the level. The greater the energy level or tone, the more intense the tensions and emotional climates will be. As one ascends further to the level of consciousness of Vigil, the external senses begin to contribute the most information, whereas the internal senses become inhibited and restricted in the information they supply. This allows the coordinator to direct itself efficiently towards the external world in carrying out its function of compensating incoming stimuli. In vigil, the mechanisms of criticism, self-criticism, abstraction, and reversibility all function fully. Therefore, the suggestive power (believability) of infra-vigilic contents like images and reveries diminishes. The critical, abstractive, and reversible mechanisms manifest and intervene to a high degree in the tasks of coordinating and registering. We distinguish a state of active vigil (energetic or intense vigil) which may be either attentive or altered; this state includes silent daydreaming activity and one’s more or less fixed and often-repeated reveries. As one descends from one level of consciousness to another, there is a phenomenon of inertia, there may be translations of contents (see Internal States), time is modified for the consciousness, the space of representation (see) is modified, and the image of one’s self appears within the space of representation.

CONSCIOUSNESS, Mechanisms of. a) Reversible Mechanisms (see); b) Intentionally (see) and times of the consciousness; c) Attention (see); d) Abstraction (see); e) Association (see). All these mechanisms are expressed and function more effectively in vigil and are characteristic of this level, except for the associative mechanisms which function more strongly in the levels of consciousness of sleep and semi-sleep. The first four mechanisms mentioned above become greatly reduced in their function as one descends in level of consciousness and their operations become less effective.

CONSCIOUSNESS, Relationships Between Levels of. The close relationships between the levels of consciousness can result in mutual alterations in them. We distinguish four factors of relationship: 1) Inertia is the tendency of each level of consciousness to prolong or maintain its activity, even when its characteristic contents begin to finish their cycle and change to those from another level. Inertia results in gradual passages from one level of consciousness to another. 2) We call the second factor Noise. Noise in the consciousness is the result of inertia causing contents or operations of a lower level of consciousness to appear as background noise in the work of a higher level of consciousness. We recognize emotional climates, tensions, and contents which do not correspond to the work of the coordinator at that moment as noise factors. Rebounds occur when a given level tries to maintain its operations through inertia. 3) The third relationship is called Rebound of Levels. When mechanisms that belong to one level are introduced into mechanisms of another level, this may cause a rebound effect in which contents of the invaded level then appear with a whole constellation of surrounding contents in the level that initially invaded the first one. For example, if one takes vigil into sleep, later on mechanisms of sleep may appear in vigil. 4) The fourth factor is called Dragging (See).

COORDINATOR: See Consciousness.

CO- PRESENT, Field of. See Attention.

DEATH: We observe that this is a fact which mobilizes strong instinctive registers; these instinctive registers are connected with the activities of the lower levels of consciousness. The principal considerations regarding death are related to a) the psychological difficulties presented by the problem of representing and registering oneself as dead, that is, without any registers (see Consciousness, Emotional); and b) fear of the pain that would arise when one imagines one will continue to have physical registers after death that will correspond to how one’s mortal remains or body will be treated. In both of these cases one assumes that one’s registers will not cease with death, and this generates a whole system of illusory images which cause pain and suffering. The physical register of the fear of death is produced entirely by the operation of the imagination in a completely hallucinatory elaboration of what will happen upon one’s death. Imagining that after one’s death one will continue to have registers of activities is a source of suffering. This suffering is related to the register of possession, to the possession of one’s self when faced with losing one’s body. The tension related to possession generates suffering. At times, this kind of suffering also happens when one thinks about complete relaxation or definitive dispossession, that is, the total loss of all registers of tension, and the consequent disintegration of the “U’ This generates a state characterized by the desire to remain. We find that possession is always at the base of the problem of one’s death, just as it is when one considers the death of another person (see Suffering).

DIRECTED ATTENTION: A form of apperceptive attention (see Apperception) in which the activity of attention is linked to registers of relaxation.

DIS- TENSION, Practices of. These practices lead to a decrease in external muscular tension, internal tension, and mental tension. These practices alleviate fatigue, increase one’s concentration, and make it easier to carry out everyday activities (see Relaxation).

DRAGGING: The phenomenon of “dragging” refers to situations where contents (images, climates, tensions, the “tone” or intensity of work of a level,) that correspond to one level of consciousness move into and remain in another level. In some cases, a dragging may be a real fixation in a certain level which continues for an extended period of time.

EVOCATION: An intentional act of the consciousness upon the memory in which it looks for already recorded data within a certain range of memories. The structure or order of the memory is based on the recording of the whole state of the structure at the time of recording, that is, not only the external sensory data but also the climates present when the data were recorded (see Reversible Mechanisms). When one evokes specific data, this particular data appears, but it will always appear in a structural way with other related data. Thus, data from all the other senses which were functioning at the moment of recording, as well as data related to the level of consciousness or state of the structure (climates, affective tones, emotions) at the moment of recording will appear. In the act of evocation one searches for and finds precise data. The key or indicator by which one recognizes and selects the exact data searched for is the emotional state or climate in which the recording was made; the images of the searched for situation are identified not by the images themselves, but rather on the basis of the whole corresponding state of the structure (especially the emotional and cenesthetic tone). So evocation is based on internal sensation which orient one’s search among the different internal states until one has identified the general climate which existed at the moment of recording. When the precise image one was searching for finally appears (see Space of Representation, Function of), this image may then in turn generate further mental operations, provoke discharges of tension, cause muscular or motor mobilizations, mobilize an apparatus (e.g. the imagination) to begin working with this image, mobilize intellectual and emotional operations, etc. (see Image, Function of; see Recognition). The structure of time for the consciousness (past, present, future) will differ depending upon how the succession of time is ordered in the evocation; this structuring of time will also vary according to the level of consciousness, and will be more accurate if it is done from the level of vigil.

EVOCATION, Degrees of. We distinguish different types of evocation that depend on whether the data was registered and recorded with greater or lesser intensity. There is a threshold of memory that corresponds to the threshold of perception; a datum below the threshold of perception (subliminal) is not registered by the consciousness when it is perceived, but it is still registered by the memory and will be accompanied in the memory by the particular state of the whole structure (all the sensations, climates, etc.) at the moment of the recording. As both the intensity and frequency of repetition of a recording increase, evocation can reach the level of automatic recall, that is, rapid recognition, as for example in the case of language (see Memory, Laws of Recording).

FORGETFULNESS: A state in which it is impossible to bring to the consciousness certain data that have been previously recorded. This occurs due to a blockage in remembrance (see) which impeded the reappearance of the information. Sometimes Forgetfulness includes not only the immediate information, but also the whole situation in which an event was recorded so that everything which might stir up the associated climate is erased. Entire ranges of memory which could bring up that image are blocked. There are also useful, functional types of Forgetfulness which regulate things so there is not simply an overwhelming continuous appearance of memories in the consciousness. This function is based on mechanisms of inter- regulation which inhibit one apparatus (in this case the memory) while another is functioning (see Amnesia). The complete or true erasure of a given memory is only a theoretical possibility because it has been experimentally shown that complete forgotten memories can be recovered. Nevertheless, there are traumatic methods to “erase” memories by chemical and/or electrical means which do block contents and consequently inhibit the responses of the centers.

FORM: a) The structurings of impulses carried out by the consciousness are in general known as Forms. b) Forms are mental ambits or environments of internal register which allow different phenomena to be structured in characteristic ways. c) When we speak of Forms in connection with consciousness, we identify them almost completely with images that have already been produced by the associative or abstractive pathways. d) Prior to this degree of processing in the consciousness, we speak of the structure of perception as the principal Form. Perception is structured in its own characteristic Form. Just as each sense has its particular way of structuring data, the consciousness also structures the sensory contribution in a characteristic Form that depends on which perceptive pathway is being used; thus the same object can result in different Forms that depend on which channels of sensation have been used, on one’s physical perspective or point of view with respect to this object, and that depend on what kind of structuring the consciousness carries out in its given level of consciousness. Each level of consciousness provides its own formal ambit in which data is structured in characteristic Forms. e) The consciousness articulates data and produces particular Forms when faced with certain objects; each Form is linked to a particular internal register. When this internal register is codified in the memory, and the same object again appears in the perception, this perception acts as a sign for the consciousness and activates the specific internal register that corresponds to the perceptual Form; through repetition this perceptual Form may acquire a certain meaning (see Sign; see Significance). f) A stimulus is converted into a Form when the consciousness structures it; the particular way it is structured depends on the level of consciousness (see). g) The same stimulus may be translated into a variety of different Forms or images that depend on which channels of perception are used; these different Forms or images can inter-relate and change one another through correspondences in their locations in the space of representation. This process results in, for example, the act of recognition. These images fulfill the function of triggering activity in the corresponding centers.

HALLUCINATION: An error of the coordinator. A hallucination is a representation that appears in the consciousness, which, although it has not arrived through the external senses, is perceived as though it came from outside the consciousness. It is a representation that is experienced as a real situation in the world with all the characteristics of external sensory perception. An hallucination arises when the consciousness projects impulses or images into the receiving apparatus which erroneously interprets and relays them as phenomena that come from the external world. In this sense, the dream and reverie phenomena of sleep and active semi-sleep are of an hallucinatory kind. These configurations are manufactured by the consciousness based on data from the memory. In vigil, hallucinations appear during extreme fatigue, certain illnesses, physical weakness, mortal danger, and emotional consciousness; all situations in which the consciousness loses its faculty to displace itself in time and space. In a hallucination the space of representation is modified so that events that are actually happening within the space of representation are mistaken as coming from outside one (see Consciousness, Emotional). “I”: The psychological “Y’ is the entity that observes the mechanisms and operations of the consciousness in their continuous flow of development; in the level of consciousness of vigil, the point from which the “Y’ observes appears to be from the inside looking outwards at the world; conversely, in the level of consciousness of sleep the observation is from the outside looking inwards. In both cases, the “Y’ appears to be a separate entity, as though it were not included in the operations which it observes. Therefore, it is not legitimate to identify the “Y’ with the internal register of the consciousness nor with any of its functions; this false identification of the “I” with the consciousness originates from the registers as an illusion (see Consciousness). The spatial limits of the “I” are set by the limits of the sensations from the body.

IMAGE: A representation of sensations or perceptions -structured and formalized by the consciousness -which come from or have come from (through the memory)either the external or internal environment through the senses (see Sensation). There are visual, tactile, olfactory, auditory, gustative, cenesthetic, and kinesthetic images (see Form). The image is the integrated result of the system that transforms impulses; thus, when an impulse reaches the consciousness, it is converted into an image. This image, in turn, is the grouping of impulses that the consciousness sends towards the centers of response to mobilize responses in them.

IMAGE, Function of. a) Images mobilize the centers of response to move the psychophysical structure (the body) either away from or closer to a stimulus depending on whether it is painful or pleasurable. When the memory delivers either pleasurable or painful data, this mobilizes the imagination, and these images in turn mobilize the structure in one direction or another b) (1) Images carry impulses to the centers of response; thus, whenever an image arises it tends to mobilize a response through the mechanism of muscular tonicity (see). Conversely, when an abstraction arises, a response is not necessarily mobilized. We say that images carry psychological charges to physical levels; they also connect psychological activities by taking psychological charges and moving them internally from one place to another. Images move impulses that may be either tensions, irritations, data from perception, or data from the memory. The original impulses are translated into images which, as they manifest, move towards the centers which then in turn move the body. b) (2) Through the same mechanism described above, related to the pleasurable and painful internal activities of the mind itself, the image fulfills the function of discharging tensions through representations; by evoking pleasurable situations, the image helps the economy of the psychism. We call this the “cathartic function of the image.” b) (3) An image may also fill a transferential function if it becomes detached from the field of impulses which initially gave rise to it. c) Every impulse from the senses or the memory provokes an image in the apparatus of register. The images which accompany perceptions of the senses mobilize responses to the incoming stimuli. It is not the sensation or perception itself which mobilizes a response; rather, it is the image activated by the perception that generates a response. The image orients the muscular system which then follows it. The stimuli do not themselves move the muscles; rather, the image acts upon the internal or external muscular systems and sets the numerous physiological phenomena of the complete response into motion. From this point of view, we say that the function of the image is to transport, contribute, and return energy (in the form of responses) back to the external world from which the sensations arrive.

IMAGE OF THE WORLD: This is formed by the fields of the present and the co-present (see Present and Co- present, Fields of).

IMAGINATION: a) An activity of the consciousness in which the associative mechanisms (see) operate. We distinguish between Free Imagination, in which simple associative mechanisms operate and the images run loosely and are imposed on the consciousness (predominant in sleep and semi-sleep), and Directed Imagination, in which images are associated according to an ordered plan invented by the consciousness which has the interest of formalizing something even though it does not exist in reality. Note that Directed Imagination is different from directed remembrance. b) A function of the consciousness that operates with data from the memory and formalizes it into an image that is projected into some future time.

IMPULSES: Signals that reach the consciousness from the apparatus of the senses or the memory; impulses are translated into images by the consciousness as they are elaborated through the operations of the abstractive or associative pathways. The impulses are translated and transformed many times even before they are formalized as images or forms.

IMPULSES, Transformation of. The phenomenon in which a specific image articulated in a given way begins to change and take on some other form by association, as though this image had taken on a life and dynamics of its own.

IMPULSES, Translation and Transformation of. Transformations and translations of the impulses occur even before they reach the consciousness and depend on a) the conditions of the senses, and b) how the memory has operated with these incoming impulses and structured them with objective data and/or previous internal registers of stimuli recorded in the memory’s immediate, middle, or older layers. After they reach the consciousness, impulses may be further translated and/or transformed in several ways: a) as in the case of auditory or cenesthetic images which are, for example, translated into visual images; b) through the operations in which a perception is structured in the consciousness combined with all the related perceptual data, memory data, internal registers, and the consciousness’ register of its own activity, to which is also added the activity of imagination; or c) through the various operations the abstractive or associative pathways make on the impulses, depending on the level of consciousness, to transform them into characteristic images (symbols, allegories, etc.). The transformation and translation of impulses have an important relationship to: a) pain because the sensory impulses which produce pain in the present may be initially transformed and translated in an illusory way, and may undergo further new deformations if they are again evoked from the memory. These deformations can increase the suffering as a psychological register when the impulses are translated into images that do not correspond to the original real stimuli; these images in turn mobilize responses which are ineffective because they do not correspond to the original stimuli; b) suffering produced by the memory or the imagination, that is, from the past and future times of the consciousness; this suffering occurs when the initial impulses or images of situations are deformed and translated as they are represented or imagined, or even prior to this in the memory. So, this pain or suffering is transformed and translated by the imagination, and by the data which come from the memory and appear as impulses (images). Pain and suffering are always strongly deformed, translated, and transformed by the imagination; much suffering exists only in the images that are illusory translated and transformed by the mind. Our interest is to comprehend how these images are associated, their particular structure, and how to transform them in a positive sense that liberates one from suffering.

INSTINCTS OF SELF- PRESERVATION AND SPECIES PRESERVATION: See Centers of Response, especially Vegetative Center.

INTENTIONALITY: This is the fundamental mechanism of the consciousness; the consciousness maintains its structured nature through this mechanism which links its “acts” with “objects.” This connection between an “act of consciousness” and the corresponding “object” of this act is not permanent, and this permits the consciousness to have a dynamic nature which constantly generates new acts in search of objects. The intentionality of the consciousness always aims towards the future; this is registered as tension, as a kind of “search,” even when it is directed towards recalling past events. The way time is ordered in this game of intentionality-evocation is more consistent and efficient in the vigilic level of consciousness.

INTEREST: See Attention.

INTERNAL SENSES: a) The cenesthetic or internal senses provide data on pressure, temperature, humidity, acidity, alkalinity, tension, relaxation, and the great number of other sensations that come from the intrabody. Moreover, the registers of response made by the centers (for example, emotions, ideas, etc.), the level of consciousness of the structure as indicated by sensations of tiredness, wakefulness, etc., and the work of the memory, as well as the work of the apparatus of register itself (the consciousness), all come from the cenesthetic senses. b) Kinesthetic senses supply data about bodily movement, posture, and physical balance or lack of balance.

INTERNAL STATES OF CONSCIOUSNESS: Phenomena of the consciousness that influence the state or situation within a given level of consciousness, coloring it with personal experiences that mobilize it and which correspond to contents of different levels of consciousness. In the level of consciousness of sleep, we distinguish between active and passive states; in the level of consciousness of semi-sleep, we also distinguish between active and passive states (and the former may be either attentive or altered); and finally in vigil there are also active and passive states, and either of these may be attentive or altered (see Consciousness, Levels op. Whether a given level of consciousness is passive or active depends on the intensity of the energy, or energetic “tone” of this level. An error that is often made is to confuse internal states with levels of consciousness.

INTERNAL UNITY: The register of internal unity occurs when the centers of response work together and follow their structural tendency. Conversely, when one registers that one’s centers are working in different directions, this is the register of internal contradiction. We summarize the experience of internal unity in the phrase “thinking, feeling, and acting in the same direction.” The register of contradiction, dysfunction, or opposition in the actions of the centers, is registered as internal pain, as an increase in internal tension.

LEARNING: A process of registering, elaborating, and transmitting data; learning is based on the sequence of events in which a perceptual impulse travels simultaneously to the consciousness and the memory, and the memory analyzes and compares it with previous data. If the new perception and the old representation from the memory coincide, this produces the phenomenon of recognition. On the other hand, if the data in the memory do not coincide with the perception, these new data put mechanisms in motion that correlate previous similar data with the new data. This whole process also triggers images which mobilize the centers of response. At the same time, there is a feedback mechanism which reinjects, as new sensations for the consciousness, the internal impulses from these operations of the centers of response. This feedback allows the consciousness to use “trial and error” to guide itself with this new data, which in turn is then sent to both the memory and the consciousness. The above description shows that the learning process is not at all passive, but rather is to the highest degree an active process that requires mobilizing the centers of response as an integral part of the process.

LIFE: One normally identifies human activities more with the human body than with the various functions of life themselves. As a result, people believe that when the bodily functions cease, life ceases; however, if people are actually in the presence of a dead body, the belief will often arise that “something” continues after death. In any case, it is clear that the body is not the same as life because the functions of the body, and not the body itself, set life in motion. This incorrect identification of the body with life also adds confusion to the problem of comprehending death.

LIGHT, Register of. An experience that at times accompanies the processes of transference or self-transference. In this experience, the energy liberated by resolving problems and mobilizing the nervous system gives one a cenesthetic register which is translated in the form of Light. The characteristics of this phenomenon of Light are: a) it is produced independently of any specific object, that is, it has no localized source; b) the whole space of representation is illuminated and one may move to any level without effort or resistance; c) there is no need for any imaginary support for this Light to persist a long time; d) this phenomenon may cause (higher) levels of consciousness that are foreign to sleep or semi-sleep to erupt; and e) it makes possible a new organization for how objects are perceived in vigil, and facilitates a greater and better functioning of the reversible mechanisms (See).

LEVEL OF WORK OF THE CONSCIOUSNESS: The state of the centers of response at any given moment; this state modulates the center’s action. The level of work of the consciousness is related to the degree of internal mobility the structure has to respond to a given stimulus in one way or another; this mobility decreases as one descends through the three levels which we call vigil, semi-sleep, and sleep. When the structure is operating in a specific level of consciousness, some minimal activity will always still continue at the other levels; we can see that the Levels of Consciousness are potentials of work which have a simultaneous, dynamic relationship. The regulation of the levels of consciousness lies in certain physical points which receive and emit controlling signals. In the Level of Vigil, the rational mechanisms work fully. This is direction and control of the activities of the mind and body in the external world. In the Level of Sleep, these functions diminish greatly, and during deep sleep without images, only the vegetative center functions by giving internal responses which are characteristically automatic. This state of sleep alternates cyclically with a state of sleep with dreams (also called paradoxical sleep). This is sleep with images that are registered on the screen of representation. We differentiate between Levels and States of Consciousness (see Internal States of Consciousness). Sleep serves to restore the body, to re-order the mass of short-term memory data, and to discharge numerous physical and psychological tensions. The latter are discharged by means of images. In the Level of Semi- Sleep, the phenomena of the other two levels of consciousness appear in mixed forms. As one wakes up, one ascends from sleep to semi-sleep before completely waking up into vigil. The level of semi-sleep is rich in fantasies and long associated chains of images which fulfill the functions of discharging internal tensions, giving order to internal contents, and at times displacing charges (see Transference) from one content to another. When similar images or reveries (see) appear in vigil, they do not denote a separate level of consciousness, but are a state in which images proper to sleep and semi-sleep force their way into full vigil and put pressure on the consciousness. As in semi-sleep, when this occurs in vigil it has the goal of discharging internal tensions. Reveries in vigil also serve to compensate the difficulties of a situation or the needs experienced by a person. In its ultimate root, this phenomenon is closely related to the problem of pain; pain is the internal indicator and internal register a person has when unable to express himself in the world. In this situation, compensatory images appear. When any given level of consciousness functions, the other levels are always co-present; so in vigil, reveries from sleep and semi-sleep are co-present, and in sleep vigil is co-present.

MEMORY: A function of the psychism which regulates internal time and stores the registers or sensations (generated by internal or external stimuli) by codifying them based on the level of consciousness and state of the structure when they were recorded (see Evocation). Each new sensation is compared with previously recorded sensations (see Behavior, Factors that intervene in). Stored sensations may also be projected beyond the present into future time (imagination). There will always be a present sensation from both operations, actualizing or remembering the past, and projecting or imagining towards the future. The memory operates in a dynamic structure together with the senses, the apparatus of register, and the level of consciousness of the psychism.

MEMORY, Errors of. a) A false recognition occurs when new data are incorrectly identified with previously recorded data, or an object one recognizes recalls some situation one has apparently, but not really, experienced (Paramnesia). b) An erroneous memory occurs when some memory data are supplanted by other data which do not appear in the memory. c) Amnesia is registered as an inability to evoke data or sequences of data. There are different types of amnesia (See). d) A contiguous memory may be erroneously located as a more central memory. e) Hyperamnesia is abnormal amplification of the memory which generally involves substituting recent memory data for older data.

MEMORY, Ranges of. We distinguish three principal ranges of memory: a) the old or ancient memory is a substratum or base formed by the first recordings-the affective tones and internal registers of the operations which accompanied the first data that arrived through the senses. The whole subsequent system of relations is structured on this base; b) the middle range is made up of the recordings that continue to accumulate throughout life; and c) the immediate or short-term range which is data recorded each day, and then ordered and classified in the memory. It is due to the existence of these ranges of memory that the consciousness can locate itself in time and space. One’s mental space is strongly linked to the times of consciousness (past, present, future) and these times are supplied by the phenomena that come from the memory. Without them the consciousness would lose its structure and the “I” would register its own disintegration. There is also a situational kind of memory in which an object is recorded through its context, and is then evoked by first locating this context.

MEMORY, Functions of. a) To record, retain, structure, and order data from the senses and the consciousness. Data is predominantly recorded in the level of consciousness of vigil, and then ordered mainly in the level of sleep. b) To supply data to the consciousness (see Evocation). c) To give a sensation of stable identity to the structure as it changes and develops through time (see Memory, Ranges op. d) Provides a reference for the -consciousness to locate itself in time among the wide diversity of phenomena it registers.

MEMORY, Laws of Recording: The memory records better if: a) the stimuli have greater strength; b) data enter simultaneously through more than one sense; c) the same datum about a phenomenon is presented in different ways; d) the stimuli are repeated; e) the recording is placed in context; f) there is a clear lack of context; g) there is an absence of background noise or intermittence in the stimuli; h) in an absence of stimuli, the first one to appear will be strongly recorded; i) the memory is not also at the same time passing information on to the consciousness; j) the memory is not saturated through repetition or blockage; and k) when the consciousness pays attention to the datum (see Apperception).

MEMORY, Recording in: Recordings are always made in a structural and simultaneous way with data from the senses, data from the activity of the consciousness, data about the level of consciousness of the structure, and data about the activity of the centers at the time of the recording (see Evocation).

MENTAL CONTENTS: Appear as objects of the consciousness or as Forms (see) which the consciousness organizes to respond to the world. These forms are always elaborated as representations, that is, images in a wider sense, and occur within the space of representation. There are several distinct characteristic forms of organization for contents of the consciousness; these forms vary depending on the level of consciousness. When one of -these organizing forms is active in the level of consciousness that corresponds to it, it will have important significance and usefulness for the coordinator, while if this form remains through inertia and is dragged into another level of consciousness, it will become a noise factor because it will be accompanied by characteristic energetic intensities, tensions, and emotional climates which are different from and may conflict with the images they are adhered to. These “foreign” phenomena may not always be directly perceived by the consciousness, especially if they are cenesthetic images.

MUSCULAR TONICITY: The tendency of a person’s muscular system to move towards the place in external space in which the corresponding image is located in the consciousness (see Images, Function of). For example, if one imagines an object on one’s right hand side, this predisposes one’s muscles to move in that direction. Visual images have the characteristic of “transporting” tonicity; this predisposition or tonicity may subsequently be expressed as charge or action if kinesthetic images arise with adequate charge and correct placement within the space of representation to cause the actual external motor response.

OPERATIVE, Immediate Practical Consequences of. a) The normalizing or balancing of the consciousness, particularly the level of vigil, through the suppression or healing of suffering. The healing of suffering comes through comprehending the mechanisms of illusion that generate it; to do this, one needs to stop the registers of pain, even if only temporarily. This is the immediate practical objective of the Operative system, in which one progresses from one new comprehension to another, as one obtains living registers of the healing of suffering, and then forcing and pain disappear. We call this normalizing the consciousness or normalizing vigil. This process of normalizing is the most important step in comprehending one’s problems; with it the healing of suffering begins. b) The Operative system helps one better comprehend one’s own process, which, unless it is detained, naturally moves towards the healing of suffering, and beyond it to possibilities for amplifying and developing the consciousness. One cannot achieve these possibilities if one does not overcome the difficulties related to suffering, and to possession which generates suffering. c) The Operative system helps one comprehend the phenomena of both individual and collective psychology, and how the tensions and climates generated by destructive suffering oppose the development of the mind and life itself. In the Operative system, we attend especially to the constant, universal registers or experiences, those valid for all human beings because of their similarities in corporal and psychological structure. Such universal registers include: a) the characteristics of the space of representation in semi-sleep and sleep, with illumination or light in the higher (spatial) levels, and darkness in the lower levels; b) in semi-sleep or sleep, the pathways and internal states are placed in the internal space of representation, and one observes from the outside of periphery of this space. One then believes one sees these internal phenomena as external objects because this internal space now includes all the phenomena; and 0 in sleep and semi-sleep, certain places, beings, and other phenomena arise as general and universal categories in every human being (see Lessons 28 and 29). The characteristics that the space of representation has in the level of sleep and semi-sleep occasionally erupt into the level of vigil, that is, one perceives the world within a space of representation which in reality corresponds to sleep or semi-sleep. Sometimes, illusory and even hallucinatory configurations of internal places, beings, or phenomena erupt into vigil. They give either agreeable or disagreeable sensations, and possession or rejection oriented towards external objects, to the extent that one relates or identifies the external objects with these internal beings, entities, or landscapes which we call reveries. We particularly emphasize the decisive role of the reverie nucleus (see) in such phenomena.

OPERATIVE, General Theory of: The system of Operative is related to operations which can modify specific aspects of internal behavior.

OPERATIVE, Techniques of. The cathartic probes and transferential probe are preparatory techniques. The two specific techniques which form the Operative system are Catharsis and Transference.

PAIN: The register of any unpleasant stimulus is generically called Pain; it always corresponds to an increase in tension. When the source of this register is a specific physical location in the body, we speak of Pain as such. One registers Pain through the pathway of sensation (See). However, when the root of the register of Pain is in the mind, and its register arises through the pathways of the imagination and/or memory, we call it suffering (see). Ultimately, the roots of both suffering and pain lie in the body because we always have a physical register or sensation of any memories (past) or imaginings (future) involved; from this point of view, both pain and suffering come through the sensation since every impulse can be reduced to sensations. The register of pain is always structurally and inseparably linked to rejecting the pain, and specifically to a mechanism that is mobilized to reject it. Pain registered through the pathway of sensation will begin to be registered when the stimulus passes the limits of tolerance of the sense that is perceiving it (see Amnesia; see Impulses, Translation op.

PAIN, Characteristic Time of. The characteristic time of pain is the “instant” because the structure perceiving the painful stimulus reacts by immediately launching a response to modify the painful stimulus as quickly as possible and prevent the increase in tension. If the stimuli are pleasurable, the opposite takes place and the structural response tends to prolong the stimulus.

PAIN, Pathways of. Pain arises through the pathways of sensation, imagination, and memory. There are sensations that are illusory, images that are illusory, and memories that are illusory. These are the illusory pathways of suffering (see Sensation; see Image; see Memory; see Illusion). Just as we recognize the role these pathways play in generating suffering, we also recognize that these same three illusory pathways are involved in every operation of the mind, including the formation of the 1.” There are real registers for the consciousness of this illusion-produced suffering, and the techniques of transference (see) yield their best results in overcoming such suffering.

PERCEPTION: a) The simple register of sensory data. b) A datum which reaches a sense is registered as a variation in the sense’s natural frequency of operation; in addition, this datum is configured and structured by the sense. Thus, a perception is the register of both the incoming datum and the activity of the sense, which is dynamic and in movement. Every perception is a structure of: datum plus activity of the sense which abstracts and structures it. c) A structuring of sensations carried out by a sense, by several different senses, by the activity of the memory, or by the combined activity of the consciousness with a sense, senses, and the memory.

PERCEPTION, Laws of. a) The Law of Thresholds: If the consciousness desires to pinpoint the register from a certain sense, and there is a background of noise coming from the same sense, other senses, the memory, the imagination, or from the consciousness in general, then either all these other apparatuses must reduce their thresholds or ranges, or else the stimulus must increase in intensity in order to be registered. However, the stimulus must not exceed the sense’s maximum limit of tolerance because this will saturate or block the sense. The thresholds vary systematically with the levels of consciousness of the structure. In sleep and semi-sleep the thresholds of the system of external senses narrow, while at the same time the thresholds of the system of internal senses widen; in vigil the reverse occurs. b) The Law of Diminishing Register of a Constant Stimulus by Threshold Adaptation: when there is a constant stimulus, the thresholds of the sense adapt to leave the stimulus within the threshold limits so that the sense can continue to operate and register new different stimuli.

PLEASURE: The register of a positive or pleasant stimulus is generically called Pleasure. Pleasure involves the lowering of tension and the register of relaxation (see Pain).

PLEASURE, Times of. See Pain, Times of.

POSSESSION: a) See Suffering. b) Suffering is related to different kinds of fear; fear of illness, loneliness, death, etc. Fear involves operations of the memory, sensations, and the imagination. This whole structure is related fundamentally to possession, possession of oneself, of objects, and of other people. One may suffer because one does not have something, because one is afraid of losing something one does have, or when one fails to get something one wants; the root of this suffering lies in possession. Also, in states of need and desire, whether active or passive, possession is present in an active way. c) The register of possession is related to tension; tension is the indicator of possession. Therefore, the mind advances and becomes freer to the extent that it can lessen possession. When possession disappears, there will no longer be a physical register of tension, and excessive muscular tension will no longer be necessary in the sense of possessing or holding onto objects.

PRESENT AND CO- PRESENT, Fields of. See Attention.

PSYCHISM: The integrated system and dynamic inter-regulation of the senses, memory, coordinator, levels (of consciousness), and the centers.

PSYCHISM, Inter- Regulation of. If one function or factor in the psychism changes, all the other functions in this inter-regulated system will be modified. For, example, the process of apperception inhibits the process of evocation; the operations of the memory inhibit perception; when the external senses are functioning, the entrance of internal stimuli is blocked and vice-versa; when one descends into sleep, the reversible mechanisms (see) become blocked, and the associative mechanisms are mobilized; conversely, when the critical mechanisms function, the associative mechanisms are inhibited (this happens as one ascends to vigil). This phenomenon of inter-regulation also occurs among the external senses themselves. For example, if the visual thresholds widen, the thresholds of touch, smell, hearing, and taste narrow.

PSYCHISM, Noise in Self- Regulation: Certain types of noise are caused by the interference of foreign impulses in the information or decision circuits; noise may also come from another apparatus or from some other part of an operating apparatus. All such noise distorts both the information that reaches one and the information that is sent from any apparatus to the centers of response. For example, all information from the external senses is affected by the present state of the structure, including any climates, tensions, or other factors present. All sources of noise tend to generate increased internal tensions; these internal tensions may then exceed the threshold of tolerance within the operations of the apparatus, and thus interfere in the channels of information. This will be registered as mental pain or suffering. When climates and the contents and situations dragged with them reach the coordinator, they cause it to emit incorrect or inadequate responses because it lacks the necessary parameters to give order to such a distorted mixture of information.

PSYCHO- PHYSICAL GYMNASTICS: Results in better self-control or self-management in all situations in everyday life. This is a system of practices for self-control and integrated development. These practices reestablish the equilibrium between all the centers, that is, between mind and body. The Psycho-Physical Gymnastics practices are not intended to develop one’s muscles, or to give one greater endurance or physical agility, as are sports and gymnastics in general. Rather, these exercises give the participant, through systematic tests, a clear understanding of which responses (i.e., intellectual, emotional, or motor) he has the most difficulties with, those he can manage and control the least. Based on the understanding gained from these tests, he then practices and masters his more difficult areas of self-control, thus balancing himself.

RECOGNITION: A phenomenon produced when a datum received through the senses is compared with previously recorded data and identified as having been already recorded; we say this datum is recognized (see Forgetfulness).

REFLEX or Reflex Response: A signal that goes directly from a sense to the centers of response, bypassing the consciousness. This type of response is unusual because it is made without the usual intermediary image which would normally be projected onto the screen of representation, and from there act on the centers.

REGISTER: The experience of the sensation produced by stimuli detected by either internal or external senses, including memories and imagination.

RELAXATION: Techniques designed to relax or dis-tense the external musculature, internal tensions, and mental tensions. These techniques are useful to lower tension, rest, and in general normalize the vigilic state; thus, they help one enter into and carry out cathartic and transferential works. The relaxation techniques require previous exercises to make one aware of the whole system of unnecessary tension that can develop around a specific tension in a given point. One dissociates these complete systems of tension through such exercises.

RELAXATION, Steps of. a) Adjust to your bodily position of sitting, standing, etc., and correct any posture which generates unnecessary tension. b) Avoid falling asleep by sitting up straight with little or no back support, that is, in a position of unstable equilibrium. c) Follow a symmetrical attentional or mental path and reduce the tensions as you go; in general go downward from your face and head to your limbs, and on down your trunk. d) Pass through these same points mentally several times. e) Deepen the state of relaxation by relaxing more internally, and attend to the cenesthetic register of your eyes, head, and then deep inside your trunk. f) Finally, relax mentally by becoming progressively aware of the more “internal” sensations within your head, encouraging cenesthetic images or feelings of softness, falling, etc.

RELIGIOUS FEELING: A profound feeling or sentiment in the human being that has such great strength it can even overpower the basic instincts of self-preservation and preservation of the species; this same feeling may be expressed in many different ways, and different people feel it in relation to diverse objects. The religious sentiment has a characteristic register. On occasion, people relate this religious sentiment to God as the corresponding object which completes or satisfies the search contained in this feeling.

REMEMBRANCE: a) A content of the consciousness which has reached the consciousness, but has not originated through the senses (see Evocation). b) The generation in the consciousness of an image (see) which in some past time has come from the external and/or internal senses.

REMINISCENCE: a) The theoretical atom or basic unit of the memory. What is registered in the operations of the memory is the receiving, processing, and ordering of the incoming sensory data, plus all the data from the other senses that are working, and the general state of the structure at the moment (see Evocation). b) Reminiscence occurs when certain memories (or a complete state of memory plus climates) invade the consciousness and mobilize corresponding images. These images will have more force if the data in the memory have great charge; strong charges coincide with feelings of “searching” or with psychological contradictions. When an image is obsessive, its strength derives not only from the image itself, but also from the state or emotional climate that accompanied the recording.

REPRESENTATION: All phenomena of the memory which at any given moment are included within the field of the “present” (see) in the consciousness. Representations or images are distinct from data of the memory which act co-presently and subliminally, and of course, representations are distinct from perceptions (see).

RESPONSE: An action expressed towards the world of sensations (see Behavior, Classification of, see Roles).

RESPONSE, Delayed: Different than the reflex response (see) because the circuits of coordination intervene, and because there are options to channel this type of response through different centers and to delay it after the stimulus arrives.

REVERIES: Reveries appear in vigil in the form of numerous ideas, images, and thoughts which are alien to the main idea or thought one is developing. Reveries are formalizations of stimuli that come from other levels of consciousness, from the external environment, and from the body. They are expressed as images and exert pressure upon the vigilic level of consciousness. Reveries are unstable and changeable, and are the greatest impediment to a sustained work with one’s attention. Some reveries are situational and change daily; we call such reveries Secondary Reveries. they are responses that compensate stimuli coming either from external situations or from internal pressures, that is, the precise function of these reveries is to discharge the internal tensions produced by painful internal difficulties. The wide diversity of secondary reveries can be seen to revolve around a certain common emotional climate which is stable and permanent, and which forms a strongly fixed nucleus called the Reverie Nucleus (see). Observing the common emotional elements of one’s secondary reveries is a useful technique to trace this background reverie nucleus.

REVERSIBLE MECHANISMS: A fundamental mechanism of the consciousness which we define as the ability of the consciousness to direct itself, by means of the attention, to the sources of information. Thus, for the senses, the reversible mechanisms result in what we call apperception (see), and for the memory, they result in evocation (see). There can also be apperception during evocation. The operation of the reversible mechanisms is directly related to the level of consciousness; as one ascends in level they function more, and as one descends they function less. There are also important phenomena in which the operation of the reversible mechanisms is blocked or partially blocked, even in full vigil (see Consciousness, Emotional).

REVERIE NUCLEUS: In each person, certain reveries are more fixed and repeat more often; other secondary reveries, even though they often change, share a common background mental climate. The main characteristic of this background climate is its permanent or constant nature. At times, the fixed reveries appear in the fantasies of semi-sleep or sleep, and here too they reveal a constant background nucleus of divagation. The background nucleus orients a person’s tendencies, although the person is not aware of this. The action of this fixed nucleus can manifest through a related image, and this image will then direct the body and the activities in a certain direction. Thus, the Reverie Nucleus guides the tendencies of human life in a particular direction, although its action in doing so is unnoticed by the consciousness. The reverie nucleus normally evolves, but it may become stuck in a certain life stage and generate an unchanging repetition of activities and attitudes that may be out of step with a world that constantly changes. The nucleus itself cannot normally be visualized as an image; rather, it is experienced as a “mental climate,” as a “state” with strong emotional overtones. So one does not directly register the nucleus itself as an image, even though it operates by generating a great number of compensatory images which then guide one’s behavior (see Lesson 2 1). When the normal process of the reverie nucleus does begin to wear out and it starts to change, it will at this point begin to manifest as a fixed image, as an archetype, because as it wears out, its tension is directed through this image towards discharge. Therefore, we say that, in an apparent paradox, the nucleus is losing its strength just when an image arises that exactly corresponds to it. Because the function of this image is to discharge tension, its appearance indicates that this nucleus of great stability and weight is in the process of discharging and displacing its charges outwards in the person, towards the periphery and through the centers. The reverie nucleus can change through: a) A change of life stage (e.g. childhood to adolescence), because it is generated by certain tensions which change greatly when a person passes into another stage of life; the internal pressures which give birth to the nucleus change with the accompanying physiological changes, and a whole new system of emotional climates is born that is completely different from the one of the previous stage. b) Accidents or shocks may also change the nucleus, because if the internal pressures and tensions are changed by an accident, the nucleus generated by them will also change, as will the climates and secondary images it generates. When the old nucleus wears out and a new one appears, the behavior undergoes important changes. From this point of view, the precise purpose of the Self-Liberation system is to modify these internal systems of tension and make the secondary reveries change. This will generate a new attitude toward the world. The internal pressures that create the reverie nucleus are strongly connected with the functions of the instinctive centers (vegetative and sexual); therefore, techniques to produce changes in the reverie nucleus cannot be guided by the voluntary activity of the intellectual center, nor can they function from a vigilic level of consciousness (see Centers of Response).

ROLES: Fixed or codified habits of behavior formed by the experiences in the different environments a person happens to live in. A certain role will be expressed when a stimulus provokes a particular range of human behavior as a response to that stimulus (see Behavior, Factors That Intervene In; see Response). Roles are directly related to the internal level and manner in which one’s self-image and the image of the given situation are represented. These representations are organized in layers of different depths within the system of representation of the internal space.

ROLES, Error in: a) One may select an incorrect role for a given situation, or b) one may incorrectly apply an old role in a new environment, and thus generate behavior that is poorly adapted to the stimulus.

ROLES, Function: The roles save energy and reduce the resistance one encounters in the environment. They are codified after being learned through trial and error. Roles give place to either typical or atypical responses; a response is typical if it is well adapted to the situation or agrees with what is normally accepted, and atypical if it is not. Either one may produce either increasing or decreasing adaptation. The compensating image of the reverie nucleus, as well as giving a general response to the requirements of the environment, also compensates the basic deficiencies and shortcomings of the system of roles.

SELF KNOWLEDGE, Practices of. These permit one to comprehend negative aspects of oneself that should be modified, and positive aspects to strengthen. To identify these aspects in this system of practices, it is necessary to study oneself with reference to one’s actual situations in everyday life as much as possible. It is best to consider what things have happened to one in the past, what actual present situation one lives in, and what one desires to achieve in the future. Self-Knowledge does not conclude with just this analysis, but rather incites one to formulate proposals for change and support them with a correct elaboration of concrete projects.

SELF TRANSFERENCE: This is a technique which leads one to a register of a change of meaning. It does not require an external guide because it follows an orderly process which has been comprehended and learned previously by the operator. In this process, one advances in the measure that one obtains indicators or registers that each step has been effectively fulfilled. The major difficulty of this technique is rooted in the fact that without an external guide one tends to elude the resistances that appear during the process, and it is precisely the goal of this technique to conquer and overcome these resistances.

SENSATION: a) See Register. b) The theoretical atom or basic unit of perception. c) The sensation is what one registers when a stimulus from either the external or internal environment (including images and memories) is detected as it changes the natural operating frequency of the perceiving sense. From this point of view, there is nothing in the consciousness that has not been detected by the senses; this includes the contents of the memory and the activities of the consciousness itself, which are also both registered by internal senses. What exists for the consciousness is what has been manifested to it, including itself, and this manifestation must have been registered. Therefore, we say that there are always sensations involved in this. d) All internal impulses (see) may be reduced to sensations (see Pain). e) Every sensation is always accompanied by the generation of an image..

SENSES: An apparatus or function of the psychism which registers stimuli that come from the external or internal environments, depending on whether they come through the external or internal senses. All the senses operate simultaneously in a dynamic structural relationship among themselves and with the apparatuses of memory and registers.

SENSES, Classification of. a) External and Internal. b) The chemical senses are taste, smell, and cenesthetic; the mechanical senses are external touch, cenesthetic and kinesthetic; the physical senses are sight and hearing.

SENSES, Errors of. a) A sense may become blocked through saturation by excessive stimuli; b) there may be organic faults in a sense (myopia, deafness, etc.); c) a sensation or perception may be created artificially, for example, by mechanical stimulation of the eye which causes one to see light, or by chemical stimulation or interpretation of data. In general, we call all the errors in the senses illusions.

SENSES, Function of: To receive data from, and supply data to the consciousness, or the memory; the data transmitted will be organized in different forms that depend on the present activity and level of consciousness of the organism.

SENSES, General Characteristics: a) Senses carry out the activity of registering stimuli. b) Senses abstract certain characteristics from the data, and structure and configure the data among themselves. c) Senses have a permanent scanning activity. d) They have ,their own memory or inertia which causes a perception-to continue for a while even after the stimulus has ceased. e) They operate within certain ranges of perception and with their own characteristic internal frequency which is altered by the incoming stimulus. f) They have a minimum threshold and a maximum limit of tolerance, and both of these thresholds are variable. When a stimulus does not exceed the minimum threshold it is not perceived, and if a stimulus exceeds the maximum limit it will be registered as pain. The maximum and minimum thresholds vary depending upon the education, experience, and metabolic needs. g) Senses translate diverse stimuli into an internal system of homogeneous impulses. h) The actual sense organs may be either precisely localized or diffuse constructions, and at their other end are always connected to the apparatus of coordination. i) Senses emit their characteristic registers through the variation of the natural internal frequency that corresponds to each one. j) They are connected to the memory apparatus of the organism. k) They can make errors in perceiving data (see Perception, Laws of). 1) The operation of the senses may be influenced by the consciousness (see Reversibility; see Apperception; see Hallucination).

SIGN: A symbol or allegory which fulfills the function of codifying internal registers (see Communication Between People).

SIGNIC: A function fulfilled when one perceives an object that has been previously codified into a form by the consciousness, and which has remained in the consciousness as an internal register.

SIGNIFICANCE: The internal register or experience of the correspondence between the perception of an object which acts as a sign, and the internal register that was previously codified as the form of the particular object perceived.

SPACE OF REPRESENTATION: A kind of “mental screen” on which images are projected. These images are formed based on stimuli from the memory, and the operations of the consciousness itself that we call imagination. The space of representation is formed in itself, and also as a screen for the projection of images, by all the internal images from one’s own cenesthetic senses. That is, it corresponds exactly to the internal signals from the physical body, and is registered as the summation of all these signals into a kind of “second body” of internal representation. There is a corresponding internal visual register of the space of representation; the structure of this visual register corresponds to the internal structure of the eye. The space of representation consists of vertical gradations or levels within two basic planes, “above” and “below,” and it also has three-dimensional volume and depth. These characteristics make it possible to recognize, depending on the internal location of the image, whether the phenomena come from the internal or external world. In the case of “external” images, the illusion has been produced that the representation is external to the space of representation, although in all cases it is actually internal. As one descends in level of consciousness, the dimensions, volume, and depth of the space of representation increase corresponding to the increased registers from the intrabody. Conversely, as one ascends towards vigil, the space of representation becomes flattened and acquires characteristics that correspond to the level of vigil. The space of representation is also subject to the cycles and general biorhythm that regulates the whole human structure. The space of representation is never empty of contents, and it is due precisely to the representations formed in it that one has a sensation of it.

SPACE OF REPRESENTATION, Function of. This internal representation of the mental space, which corresponds to the visual translation of the internal bodily sensations, makes possible the connection between the actions or productions of the consciousness, and the body itself. This intermediary connection is needed so the body can move coherently in a given direction. When any system of impulses reaches the body-whether from the senses, the memory, or the imagination-these impulses are converted into an image which is located at some height and depth within the internal space of representation; when this image then moves to some other point and depth, it mobilizes activities in the centers, the particular center depending upon the exact location and depth of the image within the space of representation.

SUFFERING: a) See Pain. b) The root of suffering is in the mind, just as the root of pain is in the body. Although this is true, the mind seems to depend upon the body, so that mental suffering also derives from the body. c) The fear of death and search for transcendence are related to suffering. d) The main impediments to the normalization, amplification, and development of the consciousness are related to suffering, or to possession, which is, and which generates suffering. e) Suffering cannot be overcome simply because one makes a different evaluation of the events involved. The problem of suffering can be solved when one’s mental attitude is changed; this has nothing to do with the intellectual evaluations one makes of things. This new mental attitude is related to the register of possessive or non-possessive activities in the world. There is no “forcing” and “imposing” things, no “defending” things in this new mental attitude, because there is no fear and there is no suffering. This attitude will grow and develop only through correct, sustained internal work. f) Suffering upon the death of another person arises psychologically when one locates the body of that person-as an image within one’s space of representation; therefore, if this image of the dead body did not exist, this kind of suffering would be psychologically impossible. In other cases, suffering through losing another person appears to be linked to the register of one’s own dispossession. g) See Death. h) See Possession.

SYMBOL: An image of fixed characteristics which emerges from the operations of the abstractive channel. This image is stripped of all secondary characteristics, and reduces, synthesizes, or abstracts only the most essential characteristics from the phenomena. When a symbol fulfills a function of codifying registers, we call it a sign (see).

SYMBOL, Visual Laws of. When one perceives an external symbol visually, the eye will move in a certain characteristic pattern over the symbol; this eye movement generates a concomitant movement of internal registers. Therefore, the kind of image that appears outside is important because the corresponding internally represented image will follow the characteristic eye movements, and will also be located at a certain height and depth within the internal space of representation. These common mechanisms explain how peoples widely separated in both time and space often produce, for example in comparative arts and religions, symbolic abstractions which are very similar and related to identical external phenomena. These same mechanisms occur in oniric productions (dreams).

TENSE ATTENTION: A form of attention in which this thinking activity occurs with muscular tensions that are completely unnecessary for the attentional process.

TENSIONS: This refers to more or less deep contractions of the muscular systems. Because such tensions are not always directly linked to the activities of the psychism, muscular relaxation will not necessarily result in mental relaxation. From a psychological point of view, psychic or mental tensions are related to excessive expectations in which the psychism is led in a search, in which it is waiting for something, with a possessive kind of background. In contrast, mental relaxation occurs when there is psychological non-possession or letting go, that is, giving actions accompanied by the register of release. We are more concerned with being able to pinpoint the registers of tension in the body than we are with looking for the “causes” of tension. We are also concerned with being able to dissociate the unnecessary surrounding tensions which often accompany tension in a given part of the body. We distinguish external tensions of a temporary (situational) nature from those of a permanent nature, and internal tensions of a deep muscular kind from internal tensions characterized by a general visceral irritation. The internal kinds of tension are accompanied by an important emotional component; they are emotionally tainted by what we call climates (see). Internal tensions may or may not be accompanied by external muscular tensions. Internal tensions can originate when data from the memory bring up a climate, which then causes the register of internal tension corresponding to the climate to arise.

TONE: The operations characteristic of each level of consciousness can be carried out with a greater or lesser intensity, energy, or what we call tone.

TRANSCENDENCE: We note that for this theme, and the theme of immortality, there is no register (see Death). Therefore, we assign to the level of non-verifiable beliefs the affirmations or statements about whether this is possible or not, and we maintain an open attitude of mind regarding this question.

TRANSFERENTIAL PROBE: A quick technique used in the level of consciousness of vigil in everyday circumstances to determine the kinds of internal resistances a subject has. The technique begins with a story, joke, or dream that the subject tells. The subject chooses some character from the story, and the guide proposes that the subject carry out transformations, displacements, adhesions and disadhesions of climates, etc., with the image of this character. The guide observes any difficulties or resistances the subject has in carrying out these operations. A variation on this technique is for the subject to see an image of himself in the role of a character from the story, and then to develop as before the displacements and operations that correspond to the transferential process.

TRANSFERENCE: a) A technique, which with the related technique of catharsis, forms the important Operative system within the system of Self-Liberation. b) A technique which involves operations in the internal space of representation; in the technique one first discharges the system of superficial or external tensions, and then proceeds to move through the more internal states to displace, transfer, and resolve the problems acting upon the psychism. These techniques operate from the level of active semi- sleep, and rely on operations of the associative mechanisms guided from outside the person by an external operator or guide. Transference is specifically intended to transform and displace climates (see) or charges from one internal phenomenon to another. Its most fruitful results lie in overcoming the suffering generated through illusions, and its interest is to dissociate the automatic enchainment of suffering. This liberates the consciousness from oppressive contents and releases free energy for approaching the problem of the higher levels of consciousness. This technique will be effective if the phenomena that appear in the space of representation in this lower level of consciousness ate satisfactorily transformed and displaced, and thus concomitantly mobilize different and fewer tensions within the body. That is, when effective, it positively modifies the tensions that will arise when certain images come from the memory, and it also modifies the system of association that acts upon these images. The basic problem in transference lies in associating or dissociating climates from given images or themes.

TRANSFERENCE, Entrance, Development, and Exit from: The subject first chooses or proposes a significant image from a dream, biographical situation, or reverie. Once the subject sees the image and also sees himself present in the scene-at the level of representation-he develops this visual scene on the basis of the techniques of levels, transformations, and expansions. While doing this, the subject describes everything that happens without rationalizing or blocking. In the technique of levels, the subject starts from the middle plane and descends within the space of representation, and then ascends again by retracing the path he descended upon until he arrives at the middle plane where he began. Next, he ascends above the middle plane, and finally returns again to the middle plane by retracing the steps he followed in the ascent. This whole journey through the internal states is made in the level of consciousness of semi- sleep. In the technique of transformations, the subject begins a process in which he continuously transforms the initial images, including the image of himself. When it appears convenient, the subject stops this process and retraces the steps he has just developed until he again returns to the initial image. In the technique of expansions the subject expands the appropriate images and cenesthetic sensations, and then returns to the initial situation by contracting them. In all three techniques, the subject is finally placed in a positive internal state of reconciliation with himself before he exits from the process.

TRANSFERENCE, Evaluation System for: At the conclusion of a transferential process in which a subject has attacked and overcome a problem, the best subsequent reference to measure its effectiveness is whether the subject experiences a noticeable positive change in behavior, especially with respect to the problems he has attempted to modify. There will be greater changes in behavior when the transference coincides with a significant moment of process for this person and thus acts as an accelerator or precipitator of a natural change. An internal register of change will continue to occur in post- transferential moments as one notices how one’s systems of ideation, and one’s images in semi-sleep, sleep, and even vigil are changing considerably. The length of a given series of transferences will vary depending on the moment of process of the person; the process should last until the clear appearance of indicators that one comprehends the phenomena and has re-elaborated and integrated the corresponding contents. The register of the Light (see) as free energy appears when charges are unblocked or reaccommodated; it is interesting for its exploratory value of certain activities of the psychism. The phenomenon of the Light is also accompanied by an amplification of the consciousness, and in vigil at times by a new organization of perceptual phenomena. These indicators are always of less interest than the post-transferential re-elaboration of contents which relocates the consciousness with a new perspective or point of view, with a new level of comprehension about one’s problems.

TRANSFERENCE, Indicators of Resistance in: A lack of visual images, excessive vigilic rationalization, cathartic manifestations, rebounds of level, fixed images, excessively rapid movement of images, unwillingness to leave a particular situation, or feelings of enclosement, are all indicators of resistance. The resistances which arise in the practice of transference are the best indicators by which the guide can orient himself. By observing them, the guide can choose the correct technique, and operate in the direction opposite to the resistance, that is, “upstream.” The guide helps the subject move against the resistance, because the resistance indicates the blockage, and moving against it makes a translation of climate to image. It is important to do all this without any psychological forcing and without direct confrontations; rather, the guide helps the subject “persuade” contents to become reconciled, always moving towards internal reconciliation with them which shows that they can be integrated into a coherent, manageable system.

TRANSFERENCE, Final Steps of. a) The subject and guide have a vigilic or rational discussion in which the subject reconstructs and recounts everything that took place during the transference. The guide helps fill in the memory gaps or errors the subject commits. b) The subject interprets the meaning of his allegorizations, with the guide assisting only to help the subject avoid excessive interpretations. c) The subject writes a synthesis in which he briefly details the problems, the resistances or difficulties encountered, the climates that accompanied them, and the corresponding physical registers. d) If the transference is effective, it will trigger in the subject an almost automatic internal process of reordering the data and integrating the contents in vigil, as well as sleep, and the subject must wait for this process of post-transferential elaboration and integration to finish before he undertakes new transferences.

TRANSFERENCE, Prerequisites for: a) Mutual trust between the subject and guide; b) technical skill; c) the elimination of external sensory data; d) reassuring any fear the subject has that his situation will be harmed in this experience; e) the guide and subject work alone in this technique; f) the subject should change guides if he develops affective ambivalence or psychological dependence on the guide; g) guide and subject should use appropriate physical positions, with the guide sitting beside and at the limit of the visual co-presence, that is, at the limit of the peripheral vision of the subject; h) the guide makes a preliminary check of the state of the senses of the subject and of any internal organic problems (such as illnesses); i) first have a session of preliminary contact in which guide carries out the transferential probe and asks biographical questions; and j) finally, the subject must be able to enter an adequate state of relaxation.

TRANSFERENCE, Ways of Operating in: There are two principal ways of operating in the transference. In one, the reference point is the climates in the subject. In this method one tries to produce, induce, or recover a fixed climate in the subject and increase its strength-indicated by physical concomitances -until, when it is a maximum, one tries to attach it to an appropriate image suggested by the guide, which increases or reinforces the climate even more. One continues to operate by substituting other similar or contiguous images for the first image. In this way, one displaces the potential of the climate from the first image to the second, and so on; each transference to a new image shows that the first image is losing its climatic strength, and the climate has begun to become unfixed or mobile. The other principal way to operate in transference is to attend to the images; in this form, one operates with the techniques of levels, transformations, and expansions. One begins from the middle plane, then descends, returns to the middle plane, ascends, and finally returns to the middle point before exiting.

WORLD, Activities in: Basically, the activities in the world are oriented to satisfy physical needs. In other words, many human activities have to do primarily with the discharge of tensions towards the world. In contrast, other activities are explained by the internal configurations or transferences of charge the mind continually makes as it applies itself in the world. We call the first case above empirical catharsis through action; the second case is empirical self-transference by means of actions in the world.

WORLD OR EXTERNAL ENVIRONMENT: Everything that is beyond or outside the external tactile sense. The visual, olfactory, auditory, gustative and tactile manifestations from the world are called stimuli; when they act upon the external senses they are structured as sensations.

WORLD, Internal or Internal Environment: Everything that is inside the external tactile sense. The thermal and chemical manifestations, as well as those of pressure, tension, textures, position, etc. are all called stimuli; when they act upon the internal senses they are structured into internal sensations. There is also an internal sensation of the activity of the memory and the imagination.

INDEX

Editor’s note: DEFINITION means the word appears in the Glossary. Page numbers may not correspond exactly.

A Abstraction exercises in, 26, 27 as mechanism of consciousness, DEFINITION, 112

Abstractive Mechanisms of differentiation, complementation, and synthesis, 57 and reversibility, 58, 138 in Vigil, 122

Abstractive Pathways and forms, 124 and symbols, 67, 142 Accidents, in Autobiography, 33

Active States of Consciousness, 122, 128 and transference, 144 nature of consciousness, 127

Act-Object nature of perception and representation, X, 129 structure, and sleep, 122

Adaptation to constant stimulus in perception, 135 growing, in behavior, 115 increasing, and function of roles, 139

Aesthetics, IX

Allegorical Analysis, 75 exercise in, 75

Allegorical Interpretation exercises in, 75, 76 by function rather than static meaning, 75

Allegorical Interpretation, and process in time, 75

Allegory, 66 as aid to overcoming resistances, 78 associative laws of, DEFINITION, 112 and associative pathways, 67 climate and system of ideation of, DEFINITION, 112 composition of, DEFINITION, 112 as concentration of many associations, DEFINITION, 67, 112 as discharge of tension within psychism, 113 exercises in Allegorical Analysis, 75 exercises in Allegorical Interpretation, 76 exercises in Allegorical Summary, 75 exercises in Symbolic Reduction, 75 function of, DEFINITION, 113 and real situations, 113 rules of interpretation, 112 study of, 71 transferring charges to centers of response, 113

Altered Consciousness (see also Altered State of Consciousness)

Altered States of Consciousness (see also Consciousness) activities in, 105 and artistic inspiration, 101 comments on, 105 and emotional consciousness, 58, 105, 122 examples of, 105 and overpowering of the “1”, 105 and partially blocked reversible mechanisms, 58 as superior phenomena, 105 types of, 105 as vigil with partially blocked reversibility, 58, 105

Amnesia, 131 DEFINITION, 113

Anesthesia, intrabody, 54 (see also Intrabody Anesthesia) Apparatus, DEFINITION, 65, 113

Apperception, 65, 68 DEFINITION, 113 as perception with intentionality, 58, 65 and reversible mechanisms, 138

Art, as empirical self-transference, 54, 100

Ascending Road example of Self Transferential sequence, 107 exercise of Self-Transference in, 107 and future time, 107 and reverie nucleus, 107

Association DEFINITION, 113 three pathways of, 57 through similarity, contiguity, or contrast, 56, 57

Associative Chains, 56 and exercises of Free Flowing Images, 8 images distinct from plot, 71 and internal and external sensory impulses, 57 involuntary, and “free images,” 8, 57, 58 and level of consciousness, 58 and plots of allegories, 58 role in transference, 56, 58, 77 and semi-sleep, 130 as sequences of representations from memory, 56 voluntary control and “directed images,” 10, 57

Associative Mechanisms and imagination, 127 role in rational and imaginary functions of consciousness, 57 and sleep, 122

Associative Pathways and forms, 126 role in allegories, 67 and transformation of impulses, 128

Attention, 58 and apperception, 113 DEFINITION, 113 exercise in directed, 28 exercises in divided, 26, 28 exercises for improving, 27 exercise in simple attending, 28 importance of, in capacity to change, 27 and space of representation, 60 use in Relax, 2

Attributes and association, 72 as images, 72 manifest and tacit in composition of allegories, 112

Atypical Responses, and function of Roles, 34, 139

Autism, confusion with superior states, 64

Auditory Images, DEFINITION, 127

Autobiography accidents in, 33 changes in stage, 33 example of, 33 exercise of, in Self Knowledge, 32 repetitions in, 33

B Balance of mind and body, in Psycho-Physical Gymnastics, 14, 136

Basic Attitude, in roles, 34

Behavior altered, 114 change in, as indicator of effective transference, 145 classification of, DEFINITION, 115 DEFINITION, 114 errors of, DEFINITION, 114 factors that intervene in, DEFINITION, 114 function of, DEFINITION, 115 limits of, DEFINITION, li5 and reverie nucleus, 138 self-enclosed, 114 significant changes in, 115

Behaviorism, IX Binet, IX

Biographical Conflicts, and relation to subterranean city, 97

Biography, DEFINITION, 115

Bio-energetics, XV Bio-feedback, XV

Bio-rhythm of centers of response, 23 DEFINITION, 116

Biotype, or human type, DEFINITION, 116

Blockage of energy in centers of response, 117 of external cathartic pathways, and illness, 45 of external cathartic pathways, and violence, 45 of impulses, before reaching centers of response and transference, 51 of impulses (from senses, responses of centers, or memory), and perturbation of consciousness, 49 in memory, 125 of response of a center, 51

Body, 142 and life, 130 and pain, 134

Breathing complete, exercise of, 17 complete, use of, 17 and internal state, 16 lower, middle, and upper, 17

Buddhism, X

C Cardiac Plexus (respiratory zone), and register of Emotional Center, 119

Cathartic Eruption, as resistance in transference, 78

Cathartic Feedback Probe as practical tool, 48 DEFINITION, 116

Cathartic Probe, 45 deeper, 46 exercises in, 45 to identify themes that generate tension, 46 interpretation of, 45

Catharsis and acts of violence, 45 as aid to transference, 54 aimed at permanent tensions, 46 application of, DEFINITION, 116 and basic instincts, 45 basic principle of, 76, 77 and blockage of discharge, 45 central themes of, (money, sex, self-image), 46 Deep, 49 Deep, exercise, 51 Deep, observation, 53 Deep, and Rationalization, 53 Deep, recommendations for doing, 51 Deeper Cathartic Probe, exercises, 46, 47 DEFINITION, 45, 116 definition of Elementary, 45 difficulties in, and Transference, 53 and Relax, 51 empirical or everyday forms, 51 empirical, in world, 146 and excessive charge on internal contents, 45 Feedback Probe, 48 fundamental importance of in life, 45 how to use in everyday life, 48 and illnesses, from blockage, 45 importance of external muscular relaxation in, 47, 48 indicator of effective practice, 48 indicators of tension in, 45, 47 indirect approach in, 53 and internal equilibrium, 45 interpretation of, 45 not directed at situational tensions, 46 and opening up of subject, 47 past, present, and future problems, 51 and rationalizing, as resistance, 46 recommendations for doing, 47 and satisfying needs, 45 steps of, DEFINITION, 116 stimulus-words, neutral and “significant,” 47 techniques for detecting problems (probe), and discharging tensions, 46 tension-displeasure and relaxation-pleasure, 45 when to use, 51 wide variety of discharges, 45

Cenesthesia, and abstractive mechanisms, 57

Cenesthetic Images DEFINITION, 127 projection of, and emotional consciousness, 122

Cenesthetic Registers, and Vegetative Center, 117

Cenesthetic Senses, 57 classification of, 140 DEFINITION, 129 in sleep, 122 and space of representation, 141

Centers (see also Centers of Response), 65 and blocked responses, 51 cycles and rhythms of, and behavior, DEFINITION, 114, 117 DEFINITION, 117 dysfunctions, DEFINITION, 117 energy of, DEFINITION, 117 external and internal responses of, 65 parts and sub-parts, DEFINITION, 119 registers of activity of, DEFINITION, 119 speeds of, DEFINITION, lig

Center of Power conversion of meaning through contact with, ill as distinct from psychological 1,” 98 and the essential, 98 and Functions of Images, 73 and Hidden City, 97 and Meaning, 97 and the phenomenon of Light, 97 as theme in Self Transference, 53

Centers of Response (see also Centers), X, 17, 49 adhesors, 19 attention, and slow responses, 22 biorhythm or cycles of, 23 biotype, 17, 116 DEFINITION, 117 diagram of, 18 diagram of sub-parts for Intellectual Center, 19 difficulties in, due to lack of exercise, 19 discharge of one center through another, 51 elevators in, 19 example of operation, sub-parts, 19 and human type, 17, 116 introduction to, 16 lower centers affected by motor part of higher centers, 23 lower-centers modify higher ones, 22 mobilization of, in learning, 130 mobilized by images, 127 and muscular tonicity, 133 “nervous energy” circulation in, 117 parts and sub-parts, 18 and Psycho-Physical Gymnastics, 15 and reflex response, 136 and register of internal unity, 129 relation between, 17, 22, 23 result of blockage in, 51 role of, in discharge of tensions, 116 selectors, 19 speed of response, 17, 22 state of, and level of consciousness, 130

Change, conscious, Self-Knowledge as motivation for, 41

Changes of Stage, in Autobiography, 33

Charge, of image (see also Image) related to response, 60 transfer from one content to another, in transference, 54

Christianity, X

Circulation of energy in centers of response (see also Centers of Response), 117

Climate, 55 association, from external and internal sense, 57 background, and tracing reverie nucleus, 39, 138 and cenesthetic images, 55 characteristics of, DEFINITION, 120 connecting with image, as resistance in transference, 77 correspondence to image, 106 DEFINITION, 55, 120 and diffuse cenesthetic image, translation of, 55 diffuse, and lack of practice with visual images, 88 diffuse, nature of, 55 diffuse, and physical or organic problems, 55, 87 of disconnection, and intrabody anesthesia, 56 dissociating from image, as resistance in transference, 78 fit between diffuse climate and visual image, 88 key to recognizing memories, 125 and level of consciousness, 55 as major component of allegories, 113 as noise in psychism, 136 origin of, DEFINITION, 55, 120 permanent and situational, 55 and plot, 59 as a reference point in transference, 146 repeated, in transference, 72 and tension, 31, 55, 120 transference of, 144 with or without corresponding image, 55

Communication between People, DEFINITION, 120

Compensation in cycles of centers, 116 of deficiencies, and reveries, 38 of deficiencies, and Self-Image, 37 of deficiencies, and Values, 35 of world, in behavior, 115

Compensatory Images, and reverie nucleus, 138

Complementation and abstractive mechanisms, 57 as relations made by consciousness, 57

Colors, in images, 73

Concentration of energy, in centers of response, 117

Confrontation, avoidance of in overcoming resistances, 80

Connectives in composition of allegories, 112 facilitating or impeding, 72 as images, 72

Consciousness (see also Level of Consciousness), 65 abstractive pathways in, DEFINITION, 121 altered (see also Altered States of Consciousness), 105 associative pathways of, DEFINITION, 121 associative relationships, between elements, 57 and attention, 113 and centers of response, 49 connection to body through space of representation, 142 DEFINITION, 121 diagrams of, 49 dysfunctions of, DEFINITION, 121 emotional, DEFINITION, 58, 122 emotional, and partially blocked reversibility, 58 errors of, DEFINITION, 122 and feedback of responses, 49 fundamental mechanism of, 129 and images, 49 internal blockage of impulses, 51 and internal states, 129 levels of (see also Levels of Consciousness), DEFINITION, 65, 122, 130 levels and states, X liberation of, through transference, 144 limited to registered phenomena, 121 mechanisms of, DEFINITION, 123 and memory, 49, 131 and mental contents, 133 normalizing, and Operative, 133 and perception, 49 perturbation of, by blocked impulses, 49 relationships between levels of, DEFINITION, 123 relationships made of differentiation, complementation, and synthesis, 57 and responses, 49 and reversible mechanisms, 138 and sensations, 49, 141 sensations of operations of, 65 and space of representation, 141 and stimuli, 49

Container in composition of allegories, 112 in images, 72 isolation of, 54 of space of representation, 141

Contents, mental, 132

Context, and memory, 132

Contiguity and associative chains, 57 associative law of, in allegories, 112

Contradiction and internal unity, 129 register of, and tension, 129, 135 and suffering (see also Suffering), 142

Contraction, and resistance in transference, 77

Contrast and associative chains, 57 associative law of, in allegories, 112

Conversion of Meaning, 106, 111 Tense Biographical Images, 11 of tense everyday images, 10

Coordinator apparatus of, and senses, 140 DEFINITION, 123 errors of, 126 system of, and consciousness, 121

Co-Present field of, and attention, 113 field of, DEFINITION, 123

Critical Faculties, 58 Critical Mechanisms and level of consciousness, 58 in semi-sleep, 122 in sleep, 122 in vigil, 122

Cycle of biography, 33 of centers of response, 23, 116 Daydreams, and reveries, 38

D Death DEFINITION, 124 fear of, and suffering, 142 and life, 130 and register of possession, 124

Deep Catharsis cathartic development, 52 and diagrams of consciousness, 49 difficulties in, 53 discharge of tensions, 52 exercises in, 51 internal examination in, 52 observations on, 53 recommendations for doing, 52 relaxation before, 52 steps of, 52 synthesis of, 53 when to do, 51

Deeper Cathartic Probe, exercise, 46, 47

Deep Sleep DEFINITION, 122 and levels of consciousness (see also Levels of Consciousness), 122

Defenders (see also Functions of Images), 73

Deformation of Impulses (see also Impulses), 56

Depression, and transference, 54

Descending Road, example of Self Transferential sequence, 102

Desire, and possession, 135 Differentiation and abstractive mechanisms, 57 as relation made by the consciousness, 57 Diffusion, of energy in centers of response, 117 Directed Attention, DEFINITION, 124

Directed Images, 57, 58 and Relax, 10 and voluntary control of associative chains, 57

Directed Imagination, DEFINITION, 127

Discharge of tension in catharsis, 116

Disconnection, emotional exercise of, 23

Dissociation, psychological, and Psychiatry, 44 Relax importance of practice in, I and insomnia, I lessons in, I and mental images, 6 and permanent tension, goal of reducing, 1 practices of, DEFINITION, 124 recommendations for doing, I and register of pleasure, 135 and relaxation, 136 review of, 13, 42, 43 test of mastery, 6 use of symmetry in practices, 2 use of Unified Technique in everyday life, 12 and work with images, 64

Distortion, of information, and noise in psychism, 136

Double, and space of representation, 141

Dragging DEFINITION, 124 as empirical self-transference, 54 in the level of sleep, 122 as relation between levels of consciousness, 124 Dysfunctions, between psychism and world, 114

E Ecstasy, as altered state of consciousness, 105

Electroencephalograph, XV Electromyography, XV

Emotional Center DEFINITION, 117 exercises for, 22 introduction to, 17 modifies Intellectual Center, 17 and. Psycho-Physical Gymnastics, 22 register of, 119

Emotional Consciousness as altered states of consciousness, vigilic, 105 and errors in behavior, 58, 114 and partially blocked reversibility, 58 Emotional “Disconnection,” exercises, 23 Emotional Part of Emotional Center, exercises for, 24 Emotional Part of Intellectual Center, exercises for, 26 Emotional Part of Motor Center, Exercises for, 20 Emotional State and body posture, 24 and breathing, 16 and physical state, 16 Emotions, as major component or climate of allegories, 113

Empirical Catharsis (see also Catharsis), 51

Empirical Self-Transference (see also Self-Transference), 100 and actions without expecting external results, 100 as distinct from cathartic or relaxation activity, 100 gestures and bodily postures, 55 and registers of growing unity, 100 in religions, 100 and religious ceremonies, 101 and requests to one’s guides, 101 and sacred symbols or visual images, 101 and sacred words or mantrams, 101

Energy, circulation of, in Centers of Response, 117

Epistemology, IX

Epochal, nature of allegories, 112

Equilibrium of centers in Psycho-Physical Gymnastics, 14, 136 internal, and catharsis, 45

Essence and abstractive pathways, 121 and deepest aspirations, 53

Ethics, IX

Everyday life, and Self-Knowledge, 140

Evocation, 58, 65 and attention, 113 DEFINITION, 124 degrees of, DEFINITION, 126 and reversible mechanisms, 138

Exercise in abstractions, 27 in Allegories, 75 Autobiography, in Self Knowledge, 32, 33 of Cathartic Feedback Probe (everyday use), 48 of Cathartic Probe, 45 Complete Breathing, 17 of Converting Tense Biographical Images, 11 of Converting Tense Everyday Images, 11 Deep Catharsis, 52 of Deeper Cathartic Probe, 48 directed attention, 28, 29 of Directed Images, 10 “Disconnection,” 23 dividing attention, 28 dynamic body postures, 15, 16 Emotional “Disconnection,” 23 Emotional Part of Emotional Center, 24 Emotional Part of Intellectual Center, 26, 27 Emotional Part of Motor Center, 20 of emotional state and body posture, 24 of Experience of Peace, 6 of External Physical Relaxation, 2 of Free Flowing Images, 8 of “imitation,” 20 Intellectual Part of Emotional Center, 25 Intellectual Part of Intellectual Center, 27 Intellectual Part of Motor Center, 20 of Internal Physical Relaxation, 2, 4 in logic, 27 of Mental Relaxation, 4 modifying emotional state, 24 Motor Part of Emotional Center, 23 Motor Part of Intellectual Center, 26 Motor Part of Motor Center, 20 Muscular Relaxation, 2 of physical balance, 20 Preliminary Transferential, 61 Projects Card, based on Self-Knowledge, 40 reverie nucleus, tracing of, 39 reveries, tracing primary, 38 Review and Synthesis, of Self-Knowledge, 34 Roles, in Self Knowledge, 37 Self-Image, in Self Knowledge, 37 simple attention, 28 Situational Analysis, in Self Knowledge, 31 Static Body Postures, 15 in Symbols, 68 Synthesis, of Self Knowledge, 40 test of “Intuition,” 25 test of motor reflexes, 20 Transferential Probe of Movement, 83 Transferential Probe for Resistance, 78 Unified Relax Technique, 12 Values, in Self Knowledge, 35 for Vegetative Center, 17 in visual images, 26 Expansion, and resistance in transference, 77 Experience, and register, 136 Experience of Peace and Relax, 6 importance of sensation in, 6 use in Unified Relax Technique, 12 External Physical Relaxation, 2, 136 External World, and vigil, 130

F Falling in Love, as altered state of consciousness, 105

Fear of future, and Self Transference exercise, 102 and possession, 135 use of image, in Relax, 6

Fechner, IX

Feedback, role of, in learning, 130 Feedback Probe, catharsis, every day, 48 Feedback of Responses, 49

Forcing, and suffering, 142

Forgetfulness, DEFINITON, 125

Form (see also Image) and allegory, 66 DEFINITION, 125 as images, 125 and mental contents, 132 and symbol, 66

Frame and image, 72 in symbols, 68, 69

Free Energy, produced through transference, 144

Free Images exercise in, 8 and uncontrolled associative chains, 57

Free Imagination, DEFINITION, 127

Frequency, natural, of senses, 140

Functions of Images Center of Power, 73 defenders, 73 ideal image of opposite sex, 74 intermediaries, 73 protectors, 73

Functions of Life, 130

Future as basic direction of consciousness, 129 connection to other times of consciousness, 109

G Galvanic Skin Resistance, XV Gestalt Psychology, IX

God, as object of religious feeling, 137

Growing Adaptation, and function of Roles, 139

Guide, Internal (see also Internal Guide), 95 not putting own contents into subject in transference, 83, 84 role, in Deep Catharsis, 53 role, in Transference, 45, 77, 83, 145

Guide to Inner Road, the example of Self Transference on ascending road, 107

Guru, XV

H Habits of behavior, and Roles, 34, 139 and Relax, I Emotional, modifying, 24 of posture, and mental state, 15

Hallucination and altered states of consciousness, 58 DEFINITION, 126 and emotional consciousness, 122 and partially blocked reversible mechanisms, 58 and space of representation, 59

Happiness, growing, XIV

Healing, of suffering, and Operative (see also Suffering), 142

Heidegger, IX

Hidden City and deepest aspirations, 97 location in space of representation, 97 and phenomenon of Light, 97 as theme in Self Transference, 97

Horizontal Movements, as resistance in transference, 77

Human Life, as progressive integration of contents, 54

Human Type based on predominant center of response (see also Centers of Response), 17 DEFINITION, 112 introduction to, 16

Hypnosis as altered states of consciousness, vigilic, 58, 105 and partially blocked reversible mechanisms, 58

Husserl, Ix

Hypermnesia, 131

I “I”, psychological, DEFINITION, 127 as distinct from consciousness, 119

Ideal Image of Opposite Sex (see also Functions of Images), 74 as theme in Self Transference, 99 and subterranean city, 99

Identity, and consciousness, 119 Illness, as result of blocked external cathartic pathways, 45 illumination, of space of representation (see also Space of Representation), 80

Illusions comprehending through Operative, 133 as errors in senses, 141 overcoming through transference, 144 and transformation of impulses, 128

Illusory Pathways of Suffering, 134

Image auditory, 127 as carrier of psychological charge to physical level, X, 49, 63, 127 cathartic function of, 127 characteristic types, in vertical levels, 81 charge of, and response, 60 compensatory, and reverie nucleus, 138 and consciousness, 121 converting tense biographical, exercise, 11 converting tense every day, exercise, 10 DEFINITION, 127 directed, exercise of, in Relax, 10 as distinct from plot, 71 as dreams, 122 exercises for visual, 26 fast movements of, as resistance in transference, 78 free flowing, exercise of, in Relax, 8 functions of, DEFINITION (see also Functions of Images), 73 functions of, example in sub-parts of Intellectual Center, 19 function, in mobilizing human activities, 49, 127 function, in sleep, 63 importance in perfecting management of, 27 kinesthetic, and movement, 60, 127 location of, and level of consciousness, 62 location of, in space of representation, 60 mental, and Relax, 6 movement of, and internal tensions, 64 and muscular tonicity, 133 obsessive, and memory, 137 primary reveries, as compensation of reverie nucleus, 39 principal types, in Self Transference, 95 as reference point in transference, 146 repeated, and primary reveries, 38 repeated, in transferences, 72 and reveries, 38 role in internal discharge of tensions, 127 secondary (temporary) reverie, 38 self-image, in level of sleep, 62 transferential function of, 127 and transformation of impulses, 128 types of, 127

Image of the World, DEFINITION, 128

Imagination and associative mechanisms, 128 DEFINITION, 128 exercises for, 26 and future time, 128 and illusory suffering, 128 importance of, in transference, 27 and pain, 134 and space of representation, 141 and suffering, 142 and transcendence, 143

Impulses absence of, 56 ds connection between apparatuses, 65 DEFINITION, 128 deformation of, 56 from external and internal senses, 65 and images, 127 intensity of, 49 internal blockage, before reaching centers, 51 and memory, 128 and senses, 128 and tensions, and climates, 55 transformation, by absence or anesthesia, 56 transformation of, DEFINITION, 128 transformation of, and space of representation, 60 translation of, 55, 56 translation Of, and level of consciousness, 55, 56 translation and transformation of, DEFINITION, 128

Indicator of effective catharsis, 48 of effective transference, 145 of resistance in transference, 76 of tension in catharsis, 48

Inertia, as relation between levels of consciousness, DEFINITION, 123

Information, and noise in psychism, 136

Insomnia, and Relax, 2

Integration in behavior, 115 of mental contents and transference, 54

Intellectual Center DEFINITION, 117 diagram of sub-parts, 19 exercises for, 26 introduction to, 17 and Psycho-Physical Gymnastics, 26

Intellectual Part of Emotional Center, exercises for, .25 Intellectual Part of Intellectual Center, exercises for, 27 Intellectual Part of Motor Center, exercises, for, 20

Intentionality of act in evocation, 127 as basic mechanism of consciousness, 129 DEFINITION, 129 perception of, in emotional consciousness, 122

Interest and attention, 113 DEFINITION, 129 and field of present, 135

Intermediaries (see also Functions of Images), 73

Internal Examination, in Deep Catharsis, 52

Internal Guide and choice of representing image, 95 empirical (everyday) forms of, 95 and importance of call or invocation, 96 importance of having just one guide, 96 and internal dialogue, 95 as theme in Self Transference, 95

Internal Images, and space of representation, 141

Internal Physical Relaxation (see also Relax), 136

Internal Senses, 57 DEFINITION, 129 function in vigil, 122 and sleep, 130

Internal States and breathing, 16 DEFINITION, 129 as distinct from levels of consciousness, 129

Internal Tensions DEFINITION, 143 discharge of, and level of consciousness, 131 indicators of, 4 and Internal Relaxation, 4

Internal Unity as action without expecting external results, 100 DEFINITION, 129 as valid action in empirical transference, 100

Interpretation allegorical, 75 of sensations, and level of consciousness, 55

Intrabody Anesthesia, 54 and absence of impulses, 56 and perturbation of consciousness, 56

Instincts of self-preservation and species preservation (sex) and catharsis, 45 DEFINITION, 128 expression in Vegetative Center, 117 and reverie nucleus, 138

Intuition, exercise for, 25

Involuntary Functions, and centers of response, 117

Irrational Operations and blocked reversibility, 58 and level of consciousness, 58

Islam, X

J Jacobson, X

K Kantor, IX

Kinesthetic Images DEFINITION, 127 and motor movement, 60

Kinesthetic Senses, DEFINITION, 129

Knots of Resistance, in Self Transference, 107

Knowledge, Self (see also Self Knowledge), 30

Koffka, IX Kohler; IX

L Learning active nature of, 130 DEFINITION, 130 and feedback of responses, 49

Level of Consciousness (see also Consciousness), 65 active states in, 129 affecting behavior, 114 and associative chains, 54, 58 for catharsis and transferences, 64, 77, 144 and characteristic forms, 125 DEFINITION, 131 dragging, as relation between (see also Dragging), 54, 124 and function of abstractive or associative pathways, 67 inertia, as relation between (see also Inertia), 123 and internal states, 129 noise, as relation between (see also Noise), 123 and Operative, 133 rebound, as relation between (see also Rebound), 78, 123 and reveries, 38 and reversible mechanisms, 58 and space of representation, 62 and state of centers of response, 131 and time for the consciousness, 66

Level of Work of the Consciousness, DEFINITION, 130

Levels, spatial, and images, 73

Life and death, 130 DEFINITION, 130 as empirical self-transference, 100 functions of, 130

Light and Center of Power (see also Center of Power), 97 and Hidden City, 97 and illumination of space of representation, 98 localized and non-localized, 81 not representing artificially, 98 phenomenon of, in technique of levels, 81 and post-transferential elaboration, ill and register of “letting go,” 98 and transcending psychological “l,” 94

Logic, IX exercises in, 27 The Look Within, Chapter XIV, The Guide,- to the Inner Road, 107

M Magical Consciousness and emotional consciousness, 122 and errors in behavior, 114

Manifest Center, in symbols, 68

Meaning in Life change of through Self Transference, 110, 140 conversion of, 106

Mechanisms of Reversibility and level of consciousness (see also Reversible Mechanisms), 58

Medical Treatment, and diffuse climates, 87

Memory, 49, 65 affecting behavior, 114 and amnesia, 113 ancient, 132 blocked, and transference, 54 and consciousness, 121 DEFINITION, 131 erasure of, 125 errors of, DEFINITION, 131 and evocation, 58, 125 false recognition in, 131 functions of, DEFINITION, 132 and impulses, 128 and laws of recording, DEFINITION, 132 and learning, 130 and pain, 134 ranges of, DEFINITION, 132 reconciliation of, through Autobiography, 32 recording in, DEFINITION, 132 register of, 65 and reminiscence, 137 short-term, 132 and simultaneous stimuli in recording, 132 and space of representation, 60, 141 and suffering, XIV, 142

Mental Contents, DEFINITION, 132

Mental Relaxation, 136 and Relax, 4 independence of muscular relaxation, 143

Mental State and posture, 15

Mental Tension DEFINITION, 143 and Relax, 6

Methodology, base of Self Liberation System, Ix

Middle Level, exercise of Self Transferential process in, 107

Middle Plane connection to everyday situations, 106 in Self Transference, 106 and technique of levels, 79

Mind advance of, as possession lessens, 135 and suffering, 142

Moments of Process, and images, 73

Movements, exercise of transferential probe in, 83

Motor Center DEFINITION, 117 exercises for, 18 introduction to, 17 modifies Emotional and Intellectual Centers, I and posture exercises, 15 and Psycho-Physical Gymnastics, 18 register of, in solar plexus, 119

Motor Contradiction, exercise in Psycho-Physical Gymnastics, 20

Motor Part of Emotional Center, exercises for, Z3

Motor Part of Intellectual Center, exercises for, 26

Motor Part of Motor Center, exercises for, 20

Motor Response, and muscular tonicity, 133

Muscular Relaxation, 136 and Relax, 2

Muscular Tonicity DEFINITION, 133 images, 127

N

Need and catharsis, 45 meeting, in behavior, 115 and possession, 135

Negative Aspects and Self Knowledge, 140

Negative Transference exercise of, 89 keys to positive results, 89 use in breaking bad habits, 89

Neuro-Physiology, IX

Nicean Creed, as example of. Self-Transference in religions, 100

Noise in regulation of psychism, 136 as relationship between levels of consciousness, DEFINITION, 123

Normalizing the Consciousness and Operative, 133 and suffering, 142

O Observation, use of in Relax, 2

Operative, 42 basic principle, 76 basic purpose, 44 catharsis (see also), 44 and charges on images, 44 and gaining coherence, 44 general theory of, DEFINITION, 134 immediate practical consequences of, DEFINITION, 133 integration of internal contents, 44 introduction to, 44 normalizing psychological functions, 44 not for pathological cases, 44 not a therapy, 44 pedagogical practices, 44 recommendations for doing, 44 review questions on, 92 review questions on previous subjects, 42, 44 techniques of, DEFINITION, 134 think, feel, and act in one direction, 44 transference (see also), 44 two main systems, of practices, 44 uses of, 44

P Pain and amnesia, 113 characteristic time of, DEFINITION, 134 DEFINITION, 134 and noise in psychism, 136 pathways of, DEFINITION, 134 register of, in behavior, 115 register of, in response of Vegetative Center, 117 and self-expression and suffering, 142 and transformation of impulses, 128

Pantanjali, X

Partially Blocked Reversible Mechanisms and altered (vigilic) states of consciousness (see also States of Consciousness), 58 and perturbed states of consciousness, 58 and semi-sleep, 58

Passive Semi-Sleep, 122

Passive States of Consciousness, 129

Past connection to other times of consciousness, 109 importance of reconciliation of, 11 reconciliation, through Autobiography, 32 and suffering, XIV, 142

Peace, experience of, and Relax, 6

Pedagogical Practices in Operative, 47 of Transference of Images, 85

Perception, 49, 56, 65 and apperception, 58 and attention, 113 DEFINITION, 134 independent of mental operations, 59 laws of, DEFINITION, 135 and representation, agreement in recognition, 56 and sensation, 140 and senses, 140 structure of, as form, 125 as structured impulses from senses, 56

Permanent Climate, 120 and transference, 55

Permanent Tensions (see also Tension, permanent), 143 and catharsis, 46 and Relax, 2 principal sources as money, sex, self-image, 46

Persuasion as attitude in overcoming resistances, 80, 85, 145 in transference, 80, 85

Phenomenology, methodology in Self Liberation System, IX

Pleasure DEFINITION, 135 register of, in behavior, 115 register of, in response of Vegetative Center, 117 and Suffering (see also Suffering), 142 and tension (see also Tension), 45 time of, DEFINITION, 135

Plot of allegories or associative image chains, 74 cathartic, 74 and climate, 71, 74 coinciding or not with themes (images), 71, 74 as distinct from images, 71 occasional, 74 principal types of, 74 as relationship among images, 74 and reverie nucleus, 71, 72 transferential, 74

Point of View, in space of representation, and level of consciousness, 62

Positive Aspects, and Self Knowledge, 140

Positive Transformation of images, 10

Possession and death, 124 DEFINITION, 135 register of, and suffering, 133, 142

Possibilities of behavior, 114, 115

Posture dynamic positions, 15 exercises for correcting, 15 and mental state, 15 and Psycho-Physical Gymnastics, 15 and suffering, XIV, 142

Post-Transferential Elaboration, 83, 84 and Center of Power, III and change of reverie nucleus, 91 conversion of meaning in, 110 indicators of, 90, 145 integration of contents after session, 90 period of, 110 and phenomenon of Light, III process in time, 90 relation to initial interest of subject, 90 in Self Transference, 109

Prayer, as empirical self-transference (see also Self Transference), 100

Present connection to other times of consciousness, 109 and co-present, fields of, DEFINITION, 135 field of, and attention, 113 situation, and Self Knowledge, 140

Prestige, areas of, as Values in Self Knowledge, 35

Pretext Tasks, in Psycho-Physical Gymnastics, 28

Primary Reveries exercise of tracing, 38 and reverie nucleus (see also Reverie Nucleus), 39, 114, 138 and Self Knowledge, 38

Probe cathartic, 48 cathartic feedback, 48 transferential, 76, 78, 79

Profound Catharsis (see also Deep Catharsis), 51

Projection, of internal operations, and emotional consciousness, 122

Projects Card, and Self Knowledge, 40

Psychism DEFINITION, 135 interregulation of, DEFINITION, 135 and memory, 131 noise in self-regulation of, DEFINITION, 136

Psychoanalysis, and origin of Self Liberation System, IX

Psychological “I” and Center of Power, 98 characteristics of, 121 DEFINITION, 126 disappearance at death, 124 as distinct from consciousness, 121 distinct from register of consciousness, 126 not the essential in human being, 98 and pathways of suffering, 134

Psychology comprehending through Operative, 133 conventional, and Self Liberation System, IX, X existential, IX experimental, XI Gestalt, IX individual, and Operative, 133

Psycho-Physical Gymnastics and balance of mind and body, 15 and breathing, 16 cathartic aspect of, 51 and centers of response (see also Centers of Response), 16 DEFINITION, 136 difficulties due to lack of exercise, 19 difficulties, as indicators, 15 and Emotional Center, 22 and equilibrium of centers of response, 15 exercises in attention, 28 exercise in directed attention, 28 exercise in divided attention, 28 exercise for Emotional Part of Emotional Center, 24 exercise for Emotional Part of Intellectual Center, 26 exercise for Emotional Part of Motor Center, 20 exercise for Intellectual Part of Emotional Center, 25 exercise for Intellectual Part of Intellectual Center, 27 exercise for Intellectual Part of Motor Center, 20 exercise for Motor Part of Emotional Center, 23 exercise for Motor Part of Intellectual Center, 26 exercise for Motor Part of Motor Center, 20 exercise for simple attention, 28 and Intellectual Center, 26 introduction, 14 and Motor Center, 18 objective of, 15 and posture, 15 “pretext” tasks, 28 recommendations for doing, 15 review of, 28, 42, 46 and self-control in everyday life, 15 as systems of corrections, 15 as tests of Centers and Parts, 15, 19 and Vegetative Center, 16

Purification, internal, in Self Tranference, 107

R Rapture, as altered state of consciousness (see also State of Consciouness), 106

Rational Operations of Consciouness and abstractive mechanisms (see also Abstractive Mechanisms), 57 and levels of consciousness, 58 and reversible mechanisms, 58 and vigil, 58

Rationalizing as resistance in catharsis, 46 as resistance in transference, 77

Rebound in level of consciousness (see also Level of Conscious ness), as resistance in transference, 78 of levels, as relation between levels of consciousness, DEFINITION, 123 of vertical height, as resistance in transference, 78

Recognition as altered state of consciousness, 106 DEFINITION, 136 false, and memory, 131 and learning, 130

Reconciliation of resistances (see also Transference), 80

Recording, 65 laws of, and memory, 132 and memory, 49, 132

Reflex Response, DEFINITION, 136

Register and attention, 114 and consciousness, 136 DEFINITION, 136 and internal senses, 129 of internal unity, 129 lack of for transcendence, 143 and learning, 130 and Operative, 133 and pain, 134 of possession, 135 of response, and internal senses, 129 and sensation, 140 of sensations, as behavior, 114 of unity, in empirical self-transference, 100 universal, and Operative, 133

Relaxation DEFINITION, 136 external physical, 2 importance of constant pace in, 4 importance of doing face, neck and trunk, 4 internal physical, 4 mental, 4 steps of, DEFINITION, 137

Religion ceremonies, as empirical self-transference, 101 as empirical Self Transference, 100 experience as empirical transference, 54

Religious Feeling DEFINITION, 137 strength of, 137

Remembrance, DEFINITION, 137

Repetitions, in Autobiography, 33

Repetition of Stimuli, and memory, 132

Representation, 56 definition, 137 dependence on mental operations, 59 and field of “present,” 137 as images, 127 and learning, 130 and mental contents, 132 Space of (see also Space of Representation), DEFINI TION, 58, 141 structured sensations from memory, 56

Resistance allegorical (non-rational) aids to overcoming, 78 attitude of “persuasion” in overcoming, 80 avoidance of confrontation in overcoming, 80 defects in composing scenes in Self Transference as, 106 how to overcome, 78, 80, 84 indicators of catharsis, 47 indicators of, in Transference, DEFINITION, 76, 145 reconciliation of, 80 and relation to movement of images, 64

Response (see also Centers of Response), 49 in behavior, function of, 115 DEFINITION, 132 delayed, DEFINITION, 138 external and internal, 49 feedback of, 49 impulse of, 65 and muscular tonicity, 133 to sensations, as behavior, 114

Reverie and ascending road in Self Transference, 107 DEFINITION, 138 directing behavior, 38, 114, 138 as empirical Self Transference, 54, 100 exercise of tracing primary, 38 fulfillment and modification of in Self Transference, 107 future, exercise of in Self Transference, 107 as imaginary solution to problems, 38, 138 as noise in vigil, 130 primary or permanent, 38, 138 and relation to Hidden City, 97 secondary or temporary, 38, 138 and Self Knowledge, 38 and semi-sleep, 130

Reverie Nucleus and ascending road in Self Transference, 107 changes of, cyclic, 39, 138 and climate (see also Climate), 71, 91 DEFINITION, 39, 138 determining behavior, through compensating images, 39, 114, 138 exercise of tracing, 39 fixation of, 39 importance in behavior, X, 39, 114 independent of voluntary control, 138 and Operative, 133 and plot in allegories, 71 primary reveries as compensation to, 39, 138 and Self Knowledge, 38 and Self Transference, 96, 97, 107 stability of, 39, 138 and transference, 71, 91 Reversible Mechanisms blocked and unblocked, 58 DEFINITION, 138 and direction of attention, 58 and hypnosis, hallucination, suggestibility, and emotional consciousness, 58 and level of consciousness, 58, 138 partial blockage of, and altered states of conscious ness, 58, 105 in vigil, 122 and voluntary direction of consciousness, 58

Reversibility (see Reversible Mechanisms) Ribot, IX

Ritualized Behavior, 114

Roles, 34 affecting behavior, 114 And atypical responses, 34, 139 as codified habits of behavior, 139 DEFINITION, 139 errors in, DEFINITION, 139 examples of, 35 function, of, DEFINITION, 139 and growing, adaptation, 139 and relation to Situation Analysis, 36 and Self Knowledge, 34 and typical responses, 34, 139

Rorschach, IX

S Sartre, IX

Schizophrenia, confusion of, with superior states, 106

Schultz, X Search as register of intentionality of consciousness, 129 register of in memory, 137 and tension, 143 “Second Body” and space of representation, 141 Secondary Reverie (see also Reverie) DEFINITION, 138 and primary reverie, 38, 138 and reverie nucleus, 38, 138 and Self Knowledge, 38 “Seeing the Positive,” 10 Selection, and intellectual function, 26, 117

Self-Control, and Psycho-Physical Gymnastics, 15, 136

Self-Critical Mechanisms and level of consciousness (see also Level of Conscious ness), 130 in sleep, 122 in Vigil, 122

Self-Enclosed Behavior, 114

Self-Help Systems, XIV Self-image and compensation of deficiencies, 37 example of, 37 exercise in, 37 and level of consciousness, 122 and most “prestigious” qualities (values), 37 and reveries, 38 and roles, 139 seen in transference, 144

Self-Image, and Self Knowledge, 36, 37

Self-Knowledge discovering buried positive qualities, 30, 40 exercise of Autobiography, 32 exercise of Projects Card, 40 exercise of Review and Synthesis, 40 exercise of Roles, 34 exercise in Self-Image, 37 exercise of Situation Analysis: Tensions and Climates, 31 exercise of tracing reverie nucleus, 39 exercise of Values, 35 introduction, 30 and motivation for positive, conscious change, 30, 41 practices of, DEFINITION, 40 projects not imaginary compensations, 41 recommendations for doing, 30 reconciliation of past through, 32 and reveries, 38 and reverie nucleus, 38 review of, 42, 43 study and use in everyday life, 30, 31

Self-Liberation System and current psychology, X doctrinary source, IX how to use, XIII and human suffering, XIV more than “how-to” lessons, XV not a “self-help system,” XIV origin of, IX and practical experiences, XIV purpose of, XIV result of team effort, XI selection of themes in, XIII structure of, XIII theory and practice, XIII

Self-Transference, 92 adequate work environment, 95 the Center of Power as theme (see also Center of Power), 98 the Characters, as themes in, 96 conditions for doing, 95 and conversion of meaning in life, 94 defects in constructing scenes as resistance, 94 DEFINITION, 140 differences from transference, 94 different types of developments, 100 digression on altered states of consciousness, 105 elements of, 95 empirical kinds in world, 55, 146 and empirical Self Transference (see also Self-Transference), 94 example, sequence on ascending road, 107 example, sequence on descending road, 102 exercise, complete process in all three levels, ill exercise, entrance, 99 exercise, process of descent, 102 exercise process in middle and upper (ascending) levels, 107 fixed themes and plots in, 94 fixing operator’s interest beforehand, 95, loll and future reveries, 107 general structure of system, 104 guidelines for working in, 14, 110 the Hidden City, as theme, 97 ideal image of opposite sex as theme, 99 inconvenience of jungle landscapes in, 96 the Internal Guide, as theme, 95 introduction to, 94 and lack of external guide, 94 the Landscapes, as theme, 96 the Limit, as theme, 96 location of past in lower levels, present in middle levels, future in upper levels, 104 not recommended for minor problems, 106 observations on, 99 practical difficulties in, 110 practice of, and traditional religious practices, 110 and Precincts, as theme, 96 principal indicators of resistance in, 94 principal themes or images in, 95, 99 process of, 101 recommendations for doing, 94 reconciliation with past, 102 and register of Light, 130 resistances, special, 94, 104 the Roads, as theme, 45 summary of, 104, 109 use of jungle landscape in example, 102

Semi-Sleep (see also Level of Consciousness), 64 active, 122 active altered, 122 active attentive, the paranormal, 122 DEFINITION, 122, 128, 129 as level of consciousness for catharsis and transference, 64, 76, 144 and partially blocked reversible mechanisms, 58

Sensations, 49 and consciousness, 121 DEFINITION, 140 importance of, in Experience of Peace, 6 interpretation of, and level of consciousness, 55 and register of pain, 134

Senses, 49 classification of, DEFINITION, 140 DEFINITION, 140 errors of, DEFINITION, 141 external and internal, and level of consciousness, 62, 64 function of, DEFINITION, 141 general characteristics, DEFINITION, 140 and impulses (see also Impulses), 128 internal cenesthetic, importance of, X, 57, 127, 129, 140 kinesthetic, 129 and perception, 134 and sensation, 140 and space of representation, 60

Sentiment, Religious (see also Religious Feeling), 137

Sex, ideal image of opposite (see also Functions of Images), 74, 99

Sexual Center DEFINITION, 117 register of, in sexual plexus, 119

Sign conventional function of symbols, perceived objects, or allegories, 68 DEFINITION, 6, 141

Signic, DEFINITION, 141

Significance, DEFINITION, 141

Significant Words, and Catharsis, 46

Silo, and origin of Self Liberation System, IX

Similarity in association, 57 associative law of, in allegories, 112

Situational Analysis, exercise of, in Self Knowledge, 31

Situational Climate (see also Climate), 55

Situational Tension (see also Tension), 1, 46, 143 and Catharsis, 46

Sleep, 65 and blocked reversible mechanisms, 58 DEFINITION, 130 function of, and memory, 132 and levels of consciousness, 122 transferential function of, 54

Smells, as images, 73

Solar Plexus, and register of Motor Center, 119

Somatic, and expression of blocked tension as illness, 45

Sounds, as images, 73

Space of Representation, 58 attentional mechanisms, 60 DEFINITION, 58, 141 depth of image in, and level of consciousness, 60, 62, 64 function of, DEFINITION, 142 height of image in, 60, 64 illumination, of vertical levels, 65, 80 illusion of external representation, 60 images from external and internal senses, 60 images of external senses, as directors of responses, 60 and imagination, 60 kinesthetic images, and motor response, 60 layers of roles in, 139 and level of consciousness, 62 limits of, 59 location of image in, and type of response, 60 and memory, 60 and Operative, 132 and perception, 59 and phenomenon of Light, 81 point of view in, and image of self, 62 as “screen” of operations of consciousness, 60 and transformation of impulses, 60

Statistics, misuse in validating “self-help systems,” XIV

Stimuli, 49 from external and internal environments, 49 and mobilization of reflex response, 65 and sensation, 140

Stimulus Words, and catharsis (see also Catharsis), 46

Structuralism, X

Structure act-object nature of consciousness, 129 basic nature of perception, 113, 134 in Centers of Response, 117 and forms, 125 and memory, 132 in representation, 113 role of, in senses, 140

Subliminal Recording, 125

Subterranean City and past biographical conflicts, 97 in Self Transference (see also), 97

Suffering DEFINITION, 142 healing of, and Operative, 133 and image of death, 124 and noise in psychism, 136 overcoming, through transference, 144 and pain, 134 past, present, and future time in, XIV and possession, 135 and purely technical solutions, XV reconciliation of past, through Autobiography, 32 and Self-Liberation System, XIV three pathways of, XIV through memories, sensations and imagination, XIV and transformation of impulses, 128

Suggestibility, and altered states of consciousness, 58 of images, in semi-sleep, 122

Symbol, 66 and abstractive pathways, 69 DEFINITION, 69, 142 in dreams, examples, 69 examples of, 69 exercises with, 70 manifest and tacit centers in, 69 and movements of the eye, 69 systems of tension, in examples, 68 and transfer of “energy,” 68 and transformation of impulses, 68 types of, 68 visual laws of, DEFINITION, 68, 143 with and without frames, 68

Synthesis, in relationships made by consciousness, 57

T Tacit Center, in symbols (see also Symbols), 69

Technique of Expansions DEFINITION, 144 when to use, 82

Technique of Levels characteristic images in, 81 DEFINITION, 144 images as transformation of impulses in, 81 illumination of space in, 80 limiting depth and height, 81 middle plane as beginning and ending point, 82 phenomenon of Light, 81 in transference, 79 when to use, 82

Technique of Transformations DEFINITION, 144 in transference, 82 use in middle plane, 82

Tense Attention, DEFINITION, 143

Tension central themes of money, sex, and self-image, 46 and climates, 31, 55, 120

Tension DEFINITION, 55, 143 discharge of, in catharsis, 42, 46, 47, 116 discharge of, and level of consciousness, 130 empirical catharsis of, 51 external muscular, and Relax, I and images, in Relax, 8 increase of, and contradiction, 129 indicators of, in catharsis, 47 internal, and Relax, 1, 4 mental, and Relax, 1 and pain, 134 permanent, and Relax, 2 permanent, and primary reveries, 38 and register of pleasure, 135 register of, and possession, 135 situational and permanent, 46 using catharsis to locate themes of, 45

Textures in composition of allegories, 112 as images, 73

Themes and attributes, 72 categories of, 72 coinciding or not with plot, 71 connectives in, 72 containers, 72 contents, 72 as distinct from plot, 71 functions of, 73 as images, 72 levels, 73 moments of process, 73 principal types, in Self Transference, 95 and tensions, 71 textures, colors, sounds, smells, etc., 73

Theory, included in Self Liberation System, XV

Think, Feel, and Act in Same Direction and register of internal unity, 117, 129

Thomist Ideas, X

Thoughts as responses, and Intellectual Center, 117

Three Pathways of Suffering (see also Suffering), 134

Thresholds, maximum and minimum, in senses, 140

Time of consciousness, connections between in Self- transference, 109 of consciousness, and memory, 132 of consciousness, and pain, 134 cycles of centers, 116 and future direction of consciousness, 129 and level of consciousness, 66 memory, present perception, and future imagination, 66 psychological, in sleep, 122 structure of, in allegories, 113

Tolman, IX

Tone, DEFINITION, 143

Transcendence DEFINITION, 143 search for, and suffering, 142

Transference as aid to catharsis, 54 aimed at permanent climates, 55 and allegories, symbols, and signs in, 66 assisting normal process of consciousness, 54 and associative chains (free association), 56, 57, 77 basic principles of, 76 and blocked memories, 54 catharsis as previous condition for, 54 and climates, 55, 61, 87, 120 conclusion of process, indicator, 84 DEFINITION, 144 and depression, 54 different from hypnosis, 64 empirical (natural) forms of, 54 entrance, development and exit, DEFINITION, 84, 144 evaluation system for, DEFINITION, 145 final steps of, DEFINITION, 145 importance of guide not mixing own contents with subjects, 83, 84 and impulses blocked internally before reaching centers, 51, 54 indicators of resistance in, DEFINITION, 145 and integration of mental contents, 54 and intrabody anesthesia, 54 introduction to, 54 level of consciousness for, 64 need of specialized knowledge for, 83 negative (see also Negative Transference) exercise, 89 objective of, 54, 64 pedagogical practice of, 85 perception and representation in, 56 preliminary exercises, 61 preparatory review exercises, 66 preparation, 84 pre-requisites for, DEFINITION, 145 post- transferential elaboration, 84 principal technique~ of, 79 Probe of Movements, 83 Probe for Resistances, 78 rationalizing, as resistance, 77 and register of Light, 130 relation of guide with subject, 77 resistance, indicators of (see also Resistance), 76, 145 resistance, overcoming (see also Resistance), 78 and reverie nucleus, 71 Self (see also), 92 and space of representation, 58, 62 steps of, 84 Technique of Expansions, 82, 144 Technique of Levels, 79, 144 Techniques of Transformations, 82, 144 tensions and climates in, 55 and times of consciousness, 66 vigilic discussion of, 84 ways of operating in, DEFINITION, 146 when to do profound, 84 when not to do profound, 84 when to use each technique, 82

Transference of Climates, 86 and biography of subject, 88, 89 cathartic discharge during, 88 conditions for doing, 89 and diffuse climates, 87 exercise of, 89 importance of fitting climate and image, 88 and lack of practice with visual images, 88 and lack of visual images, 86 and medical problems, 87 observations on, 88 pedagogical practice of, 89 and permanent tensions, 89 requirements for doing, 87 steps of, for treatment of climates without visual images, 88

Transference of Images (see also Transference), 83 and coincidence of themes and plot, 84 exercise in, 85 observations on, 84, 85

Transferential Exercises associative chains, 61 directed and free images, 61 distinguishing between tensions and climates, 61 expansions and contractions, 61 horizontal movements, 61 preliminary, 59 self-image, 61 vertical movements, 61

Transferential Probe DEFINITION, 76, 143 exercise, 77, 83 use in everyday life, 83

Transferential Probe of Movements, exercise of, 83

Transferential Probe for Resistances, exercises of, 78

Transformation, of images and resistance in transference, 77 of negative images to positive, 10

Transformation of Impulses (see also Impulses), 55, 128

Translation of Impulses (see also Impulses), 55, 56, 128

Trial and Error, in learning, 130

Typical Responses, and function of Roles (see also Roles), 139

Typology (see also Human Type or Biotype), based on centers of response, 17

U Unconscious, IX

Unified Relax Technique application of, 12 how to master, 12 use in everyday life, 12

Universal Registers, and Operative, 133

Upper Plane in Self Transference, 106

V Valid Action as distinct from cathartic (dis-tensing) activity, 100 and empirical Self Transference, 94 and register of internal unity, 94

Values as areas of prestige, 35 examples of, 35 exercise of, in Self Knowledge, 35 and Roles and Situation Analysis, 36

Vegetative Center and breathing, 17 DEFINITION, 117 exercises for, 16 introduction to, 17 modifies other centers, and Psycho-Physical Gymnastics, 16

Vertical Movements, and resistance in transference, 77

Vigil, 65 active, 122 and abstractive pathways, 57, 67, 112, 122, 125 and altered states, 58 DEFINITION, 122, 130 as level of consciousness (vigilic), 58, 65, 130 and rational mechanisms, 58 and reveries, 38 and reversible mechanisms, 58

Vigilic Discussion in Transference, 84, 145

Violence, result of blocked external cathartic pathways, 45

Visceral Irritation, and internal tension, 2

Visual Images (see also Image), DEFINITION, 127

Visual Laws, and Symbols, 65, 143

Visualizing Images, as resistance in transference, 78

Vogt, X

Voluntary Control, and centers, 117 and climates, 120

W Weber, Ix

Wertheimer, IX

World, activities in, DEFINITION, 146 internal or external environment, DEFINITION, 146

World or External Environment, DEFINITION, 146

Wundt, IX

Y Yoga, X