All that exists is the result of the Abstract's capacity to manifest itself in concrete form. The concretion of the abstract provokes the emergence of duality and the Three Potencies of the Tonal: The Trinity. Each power (Transformative, Conservative, and Creative) consists of a couple. Each member of each couple personifies an essential property of the Tonal. Together, they are the six foundations of reality, the six levels of nuclear organization (expansion, entropy, fragmentation, contraction, cohesion and symmetry). These are structured in a geometric figure that connects them, the nucleohedron (or emohedron), which is the origin of any form or function that can occur within Creation. The six foundations can also be referred to as joy, fear, sadness, motive force, love and recreation. Everything that exists is modelled from pure awareness, in the form of the six core emotions. These and their interrelationships are the source of the strong dynamism that we witness in the universe and in our lives. The world must move and change continuously.
The mutability of Creation and its components requires energy and renewal. The need to incorporate energy into any individual system, living or not, forces it to connect with the external environment. Furthermore, it will have to adapt itself and to transform the energy it derives from the environment so that this can be used in its inner functions. At least part of the energy acquired will be converted into usable information by the individual system. The automatisms are learnings that are fixed in the systems: structures and functions that make it possible to establish internal and external connections which are more efficient, energetically speaking.
In general, it can be said that an automaton is a system (not necessarily a living one) to which characteristics of individuality or unity can be attributed, and which is endowed with structures and functions contained in a body, matrix or object. The automaton may be very simple or it may have a high level of organization at both micro-structural and macro-structural level. It is also capable of reacting and automatically executing a great variety of processes, both internal and in relation to the environment in which it is located. It has input-output information channels, processors, memories and energy management systems. The parts into which an automaton can be divided are also automatons. Automatons are predominantly tonal in nature.
On the other hand, a selfhood is the part of an individual system that has the capacity to experience consciousness of being, to manifest actions that are not completely automatic, to perceive, and to live through its symbiosis with an automaton. The selfhood is partly an observer and partly an operator. It fuses together and gives life to the body (automaton) via the vital seal. The true selfhood is predominantly nagual and gives support to the original mind. In another chapter, I will talk about the egoic mind, which, although it appears to be a self, in reality forms part of the individual automaton together with the body.
What we perceive as the environment, the external world or the universe is also an automaton. It generates inertial processes in the form of automatic movements, information flows and programs. The universe is made up of places, that is to say spaces and objects, which are connected and organized in forms and functions sequenced in the form of timelines. These lines and the places that form them contain different gradients of awareness that are potentially accessible to the living being that travels through them. The present moment is nothing more than the passage of the individual through a place. In every instant in which we live, a part of the energy associated with the place we pass through is converted by perception into information and consciousness. Yet all the places and moments hide more energy than they may appear to. The seeker of consciousness learns to extract the maximum amount from every moment. This is the difference between an ordinary human being and a spiritual warrior. We incarnate as ordinary human beings and that is all that life compels us to do; becoming something else is always a personal decision.
Living is a finite and concrete expression set in motion by the injection of the Nagual into a specific portion of the infinite Tonal. The fusion between the individual tonal and the nagual generates a linear form, a solution of specific continuity found within the infinite possibilities existing within the Totality: the life of a particular being, with their automaton and their selfhood. To live means to be and to exist. It is only by means of perception that a particular and unique option may collapse within the existing possibilities for each moment and place in Creation, that is, perception is the only way to focus on a place. Moreover, it always takes a place to be able to be in, and only by being a self it is possible to perceive. That is why reality always needs living beings in to exist. To live also implies to choose, that is, to perform or manifest actions that are neither inertial nor automatic.
So, the first mechanism through which the universe and the individual systems included in it are interconnected and interwoven is by means of the act of perceiving. Furthermore, this is the specific action that transforms the abstract into concrete. Hence, the presence of an observer is always necessary in order for reality to manifest itself, for potentiality to be transformed into actuality. Inert objects can exist because they are in an environment in which the phenomenon of perception is taking place. As we have already seen, what is considered to be an environment from the individual point of view, can in fact belong to the body of a larger cocoon within which one lives, and so on. Either way, from a purely strict point of view, only living beings perceive. These are inevitably subject to the cycles of life and death, of creation and destruction, which are nothing more than expressions of the dynamism necessary to generate and maintain any bubble of reality and its automatisms.
Irrespective of the form in which it comes into the world, each time the nagual merges with a tonal, an event occurs that marks the beginning of the individual entity, its conception, a small inception of time. If all goes well, conception will continue into gestation, which will give way to birth, to then live within a particular collective consensus. The individual will inherit specific characteristics based on a set of primary algorithms - the natural laws of the specific existential plane in which they find themselves. They will also be subject to other secondary patterns, those that generate the collective interpretation of the species into which they are born. In addition, certain innate inertial characteristics of each individual will be expressed through other tertiary programs. And finally, a new set of lifelong learning will be progressively acquired, a combination of the experiences lived, and the decisions made. In Emoenergetica, these four groups of automatisms are the so-called systems of images. As I was saying, throughout life, the individual will have the option of intervening and improving these automatisms through the processes of selection of objectives and decision-making; thus, manifesting non-automatic volitional processes, which are exclusive to living beings, thanks to its nagual side.
At this point, we have already learned that an individual entity is the system that results from the fusion of an automaton with a selfhood. Like any other individual, the entity of a human being has a central point of reference or origin: the event of its conception, which in this case is a subtle and physical-biological event. In this event, a subtle automaton, in the form of an ancestral soul, merges with a subtle-physical automaton in the form of a human embryo, thus allowing the incarnation of a selfhood.
In the living being, the nagual is manifested through the own selfhood, which observes and acts while traversing the paths of the tonal, or rather, one of the many pathways included in the being’s own individual map of destiny, a fractal of possibilities in which the nagual is embedded at the moment of conception. The nagual will again separate from the tonal (and with it from the map of the destiny in which it has lived) at the end of the transition period that comes after death. This will precipitate, in this moment, a discontinuity of the selfhood; that is to say, of the nagual itself, and with it, of being. However, one part of the automaton will remain, the individual kernel. This is located inside the core of the luminous cocoon. This nucleus is an organ with a double role. On one hand, while the individual exists, it is the vessel of the individual nagual, that is, of the original mind or true self. On the other hand, the core of the luminous cocoon is like a fruit that gets ripe throughout life with the objective of bearing a seed, the kernel, which carries out with the task of keeping the information concerning to the present incarnation, being the recipient that collects the product resulting from the process of living, from the conversion of the potential awareness energy, contained in the map of destiny, in a form of refined information composed of experiences and learnings.
In the human realm, after the death of the physical body, the individual will experience the process of transition as an afterlife, with the same personality and cognitive resources as before death, but, for better or worse, without many of the specific limits of the physical plane. This period can last from a few months (paralleling the way we experience the passage of time whilst alive) to several centuries. This is possible since we have two bodies, the physical body and the energy body. A body is basically an automaton capable of remaining temporarily interconnected with a specific attentional sphere, owing to the fact that the components from which it is made form part actually of that sphere. When we say that someone has died, we are making a mistake as a result of our limited knowledge of the nature of reality beyond this physical world. What dies first is the physical body, however the individual continues by virtue of the fact that they still have an automaton, an energy body still intertwined with the subtle planes associated with this attentional bubble, which is still linked to their selfhood. The nature of territories beyond death is subtle. Either way, there comes a point when the energy body dies. This is when the discontinuity of being, the real death, occurs. The individual kernel is then absorbed into a meta-structure called the cluster. As far as I have been able to see, the cluster does not appear to be a being, but rather part of a larger cocoon. The cluster is responsible for making a kind of stripping of the individual kernel once the individual completes the transition phase, to then combine the resulting pieces with others from different kernels, which have belonged to other individuals. In this way, the cluster is continuously generating new kernels, which will be the origin of new souls that will be incarnated in order to live new lives. The cluster appears to seek to reach a certain state of maturity through this process of meiosis and the creation of new kernels. All the kernels that are generated by a specific cluster give rise to individuals who, in some way, are soul brethren. In a very extraordinary way, I have observed that when an individual reaches an exceptional development in life, perhaps having reached the state called losing the human form, the death of the ego or realization, the cluster does not tear the kernel apart, but generates a new soul that will incarnate in an integral way with that untouched kernel inherited from the previous life. This is what I call a pure kernel.
I have only made readings into clusters that are related to human beings, and it would seem that these only handle human kernels. However, the souls generated in the clusters to which I have had access do not necessarily incarnate in a linear way, that is to say, taking our own spacetime as a reference. Although our timeline is necessarily connected to our personal cluster, this one is not only in a different dimension, but in a different spacetime, and new souls can also incarnate in parallel universes to this one or in past or future times of this universe. So far, I have not been able to ascertain how many clusters are associated with this Earth on which we live on, nor how many individuals are connected to each cluster; although the truth is that this is not one of the things to which I have devoted the most time. I was thrilled when, decades ago, I first came into contact with the idea of reincarnation. As you can see, what I have seen is a little more complicated. As an individual, this is your only chance to evolve, and so is mine. Nowadays I believe that the concept of reincarnation has been very influenced by our own egoic mentality: “I reincarnate”, “I have had so many reincarnations” and so on. Of course, the individual we are does not reincarnate: neither does the selfhood, at least this is what I believe to have seen. However, there is a continuity of the tonal, the soul lineages and the lives connected via the personal cluster. When a human being comes into the world they have a physical body and a biological mind (with their personality), an energetic body and an original mind (with their ancestral personality) and an egoic mind. All this is the automaton, the tonal, which once configured will attract the nagual to enable the incarnation of a new self. Almost everything in the automaton will be recycled, so the selfhood is brand-new every time, as a counterbalance.
Some traditions have sought to escape from the so-called wheel of suffering and to end the cycle of reincarnations, to reintegrate with the Abstract, to go beyond space and time. To be and to exist is a process of individuality characterized by the preservation of some functions and the transformation of others in relation to oneself and one's environment. As such, for the individual matrix to completely transcend space-time it would have to reach a state of non-concretion in which all functions would stop and the structures of the tonal would disappear, thus preventing the reabsorption of the kernel into the cluster after death. If this state could be achieved, it would constitute the maximum disorder, the infinite entropy, the absence of the possibility of unification or focalization, the suicide of the soul: the absolute Abstract. Those who strive to reach this point, in my opinion, could be making a fundamental mistake. The individual ends, and yet the journey never does. Our option, as far as I have seen and believe to understand, is to explore within the infinite possibilities that exist by nature, rather than to seek to stop being, or to achieve the definitive end of the journey. When I speak of "us", I am not referring to the people we are, nor to human beings, nor to biological entities, but rather to the lineages of perception that are undergoing experiences in those forms that appear under the transformations driven by the processes we know as birth and death. While the Abstract can neither lose nor gain, the perceivers that we are do experience processes of loss and gain in the possibilities of exploring, discovering and evolving. For this reason, whilst I do not believe that we can achieve that transcendence in the way that some believe, I am quite sure that we can experience many other spaces and times, even more fascinating than this one.
We are travelers of awareness, navigators of infinity. Perhaps we have become so absorbed in this world that we have forgotten that our potential goes far, far beyond that, or maybe we're tired and we've become lazy and that's why we want to just end up. Awake! Now is the time to remember, to live and to go on.
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The Automaton and the Selfhood by Chema Sanz is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.