We living beings are the medium through which the Abstract experiences itself. Emoenergetica postulates that the concretization of the Abstract is a process whose nature is an attentional one. This means that everything that exists is possible as a result of the concentration of abstract consciousness by transforming it into five concrete classes of attention (perception, automatism, representation, manifestation and memory), which are capable of isolating, permuting, boosting, expanding, conserving and limiting energy, in other words, reflecting the six foundations of the tonal so that these may be witnessed by the nagual. As we already know, the Abstract is made up of infinite consciousness in its raw state, which is the true fundamental energy, the origin of everything else, an eternal, immutable and indestructible primordial substance called the Emanations of the Spirit.
The process of existence or life is possible thanks to the phenomenon of perception. This, in combination with the other four classes of attention, is what generates not only experience but also reality itself. Nevertheless, before proceeding, we must understand that reality is nothing more than an interpretation. Of course, what we are interpreting are the Emanations of the Spirit.
Therefore, in Emoenergetica, the existence of the universe is explained by means of the interaction of the five classes of attention. These, in turn, are organized through what are known as systems of images. The paradox of existence lies in the fact that, for reality to emerge, a living being and its capacity to perceive is needed and, for a living being to exist, a bubble of reality is necessary. Before delving into the five classes of attention and their relationship to the systems of images, let us review some key points:
- A living being is a system resulting from the fusion of the nagual (self) with the tonal (automaton).
- Each individual is a system in which an external (objective) world is intertwined with an internal (subjective) world. Nothing exists by itself; everything has its own purpose as it is obligatorily related to something else. Perception is a form of relation; in fact, it is the only mechanism capable of provoking the intertwining of the observer with the observed, of the external world with the internal world, of the automaton with the selfhood, and of each part of the world with all the others. Additionally, it is perception that produces the intertwining of the five classes of attention within themselves.
- Taking into consideration the limitations when describing it with words, we can say that the nagual resides in the internal world and the tonal in the external world. The nagual gives origin to the self and the tonal forms the automaton.
- The individual is the union of the mind with the body which, in turn, is contained in an environment.
- The mind is formed by a receptacle (automaton, tonal) with the capacity to contain the selfhood (nagual). The mind is the inner world, although not completely, since its container is part of the body, and therefore, belongs to the external world.
- In truth, we have two bodies, one physical and the other energetic. We are also born with two minds, the egoic mind and the original mind. Emoenergetica wagers that part of our evolution consists of transcending first the egoic mind (realization), and then the physical body (enlightenment). In order for this to happen, it is imperative to reorganize both the classes of attention and the systems of images.
- The luminous cocoon is not the energetic body, but rather the attentional bubble in which we find ourselves. Our two bodies and our two minds, along with the environment, the other beings with whom we relate, and the universe in which we live are interpretations that the luminous cocoon makes of the Abstract through the assemblage point, which is organized by means of systems of images.
Now we know that everything that our nagual can experience is the result of the ability of the tonal to create order in the Abstract, making use of the six foundations (expansion, limitation, differentiation, contraction, cohesion and symmetry) focused via the five classes of attention:
- Perception.
This is the individual's capacity to incorporate energy-information from the external world into the internal world, through the six senses and the six emotions.
Perceiving is a conscious process of focusing and internalizing the external environment, which is possible, in principle, by virtue of the automatisms received by the individual at birth in a universe, and particularly within a species. Inherited automatisms will be complemented by those acquired throughout life by the individual themselves. Overall, the quality and development of the automatisms will go hand in hand with the individual's ability to perceive and vice versa.
Perception results in the consolidation of a concrete option within those available for each moment and place in the fractal of possibilities called the map of destiny. This concretization is the present moment, the centre of the map of destiny, the point where three perpendicular planes – space, time and selfhood – intersect with each other.
Perception is centred on the external world, which is made up of automatisms and, reciprocally, it strengthens and gives coherence and unity to its own automatisms (be they inherited or acquired), which are true interpretative algorithms, capable of composing a complex explanation of the world that will model both individual experiences and collective consensuses.
The Abstract is indescribable, but at the same time, life is capable of finding solutions based on the interpretations it makes of the Infinite through the conversion of energy into information. This transformative process is possible thanks to the inherent ability that perception has to generate experiences. Nonetheless, how is it possible that perception is capable of doing this, is something as mysterious as the very nature of the Abstract itself.
In Emoenergetica, perceiving is synonymous with knowing.
- Automatism.
This is the capacity of an attentional bubble or any of its parts to conserve, order, continue, limit, differentiate, and intensify energy-information by means of automatic interpretative processes and non-volitional functions that take place in the external world.
An automaton is a system containing structures and programs through which it connects to its environment by means of energy-information flows that are absorbed, assimilated, processed and used in specific ways and predetermined by their nature and state, thereby returning some kind of response towards the exterior.
Automatisms take the form of both body and environment, as well as their macrostructural and microstructural components.
As automatisms are in the external world and form the matrices and containers of reality, they are considered to be the hardest part of attention. Because of this, they have a high degree of inertia, and consequently require the investment of a good amount of energy in order to reduce their entropy or increase their symmetry. On the other hand, structures have a tendency to wear out and lose energy, precisely due to the effect of entropy, which automatically increases over time.
Automatisms are characterized by their efficiency, as they allow all kinds of functions to be stored and executed, with minimum energy expenditure; this is due to the fact that they are, in themselves, specific solutions found within the Abstract.
Inert objects are pure automatons: they lack the capacity to perceive, manifest, represent or memorize experiences, since they are entirely tonal.
The mystery of the unconscious mind is partly contained within this class of attention. Automatic processes always take place in the external world; however, since both our body and the container of the mind are also part of this world, they can sometimes unconsciously incorporate information from the environment. This can ultimately affect us, either in a positive or a negative way. Obviously, not all automatic processes are unconscious, since perception (which in Emoenergetica is always a conscious process) focuses only on the external world – that is, on one's own body or the environment, which are automatisms.
Procedural memory, as defined in neurophysiology and psychology, is not treated as such in Emoenergetica, since here it is classified within automatisms. This is due to the fact that when one learns a skill, a time comes when the body integrates that learning by changing its own structure, which is to say, by creating new automatisms.
One part of the automatisms of the container of the mind supports belief systems, which in turn stimulate the representational level (thoughts), thus influencing the manifestational level (decisions).
In the system of life on Earth, the majority of automatisms are those that configure and feed what in Nagualism was called the first ring of power, which is comprised of the first four systems of images in Emoenergetica, all of which are automatisms.
The primary system of images, which is the hardest and most central, is formed by the physical-energetic laws and properties of the local universe; the secondary system of images is the genetics of the species in which one is born, plus the non-cultural collective consensus; the tertiary system is formed by the resulting combination of individual genetic inheritance plus the contribution of the own ancestral soul at the time of conception; the quaternary is the product of the blending, on the one hand, of the terrain created by the first three systems of images in the individual, plus its own interaction with the environment and other human beings, along with the experiences of the relationship with oneself, all mediated by the processes of selection of objectives and decision-making. The fourth system of images is the main scope of work for the individual who wants to advance in his or her evolution, both horizontally and vertically.
Together, the systems of images generate an inventory of reality and an explanation of the world through which different classes of attention produce different kinds of experiences and interpretations. As you can see, systems of images move from the hardest to the least hard: this hardness is related to the individual’s ability to make decisions that modify reality – that is, to manifest changes within each of those systems. This is why the realm of personal freedom is basically located in the quaternary system of images, which, despite being automatic and inertial, is the softest in comparison with the others.
A good part of the process of life consists in turning perception into automatisms and experiences into skills.
Although the first three systems of images are inherited and, together with the fourth, are obligatory to use, there also exists the opportunity to develop a quinary system of images. If this system begins to unfold, it will give strength to the second ring of power, which allows to contemplate oneself as an opportunity of transcendence within the infinite sea of consciousness. This requires the elaboration of an alternative and extraordinary explanation of reality, called the sorcerers' explanation in nagualism, in which, more than biological or social beings, we are cocoons of energy, warriors of light, travellers with unimaginable possibilities whose designs are governed by the amount of intent, will and intelligence available at the assemblage point itself.
- Representation.
This is the capacity of the individual's mind to imagine, think, understand, project or dream – all of which are activities that occur exclusively within one's own inner world.
This kind of attention can generate conscious or unconscious, volitional or automatic activities. Volitional representations stimulate the manifestational level. Automatic representations can be derived from activity originating in the field of perception, memory or automatisms. Many dreams occur automatically and unconsciously, although, with practice, they may become volitional and conscious. Internal dialogue and imaginations usually have a more or less conscious automatic component.
Depending on the quality of our thoughts and representations, this class of attention will exert more or less intense positive or negative influences which, in addition to the mind itself, can be reflected both in the body and in the environment – in other words, in the external world.
The difference between the internal world and the external world is that, in the latter, energy can be both spent and renewed, whilst in the internal world energy can only be consumed, but not directly replenished, as this always necessitates an external world. External worlds are full of life while internal worlds are virtualizations, dreamlike and ghostly projections without their own vitality, reflections and fantasies based on the inventory and explanation of the world built by the individual throughout his or her life.
Representations tend to be volatile and changeable, compared to the fixedness present in automatisms.
The peculiar thing about this class of attention is that some of the experiences it provokes may appear to be part of the external world (hallucinations, obsessions, paranoia, beliefs) or even be presented as if they were truly an objective and real world (lucid dreams, some types of astral travel and near-death or after-death experiences).
As a consequence, within this level of representation itself, one can have more or less vivid experiences via processes of pseudo-perception, pseudo-manifestation and pseudo-automatism.
If madness exists, it would be the inability of the individual to separate and distinguish between the representational and perceptual levels.
The representational class is the most mental of all the classes, given that it is confined to the internal world, which is why it is subjective in nature.
At least in our ordinary experience in this physical world, the direct conversion of representations into manifestations is restricted to the processes of psychomotricity and speech, in other words, to a limited exteriorization through the kinesthetic and linguistic senses, using one's own physical body within its natural possibilities. However, in principle, we are not going to be able to directly manifest an object in the external world that we have previously represented visually in our mind, unless we are able to design a sequential procedure of kinesthetic and verbal manifestations resulting in the sequential construction of that object in the world. If there were a possibility of directly manifesting objects and changes in the structures of the external world, then we would be speaking of true magic and, if this were possible, then only authentic masters of attention, sorcerers or accomplished witches, would be able to achieve it.
- Manifestation.
This is the individual’s ability to bring about change in the external world through his or her non-automatic volitional function, that is, through conscious decision-making processes, which are externalised through behaviour. Behaviour is not always the result of the manifestation of will, since a good part of it is automatic.
Along with representation, this is the class of attention that consumes the most amount of energy, since, in this case, manifestation has to contend with the enormous inertia present in automatisms. On the other hand, this attentional class is what gives us the opportunity to renew ourselves and to acquire a greater amount of energy, provided that the choices we make are the right ones.
Although they have a great degree of inertia, it is relatively easy to drive certain automatisms towards a worsened state (an increase in entropy and a decrease in symmetry), but this will also generate a major expenditure of energy, with the consequent appearance of problems at some level. On the other hand, it is more difficult to manifest superior options than the present ones (a decrease of entropy and an increase of symmetry), but if this is achieved, new solutions will be essentially found that will be incorporated as evolution (automatisms) in our systems or experience.
Thus, manifestation is the ability that living beings possess to voluntarily provoke modifications in the external world by virtue of the non-automatic externalization of energy-information flows originating in the internal world.
When I think of something as simple as wanting to pick up an object on the table and then I decide to move my arm and do it, how is it possible? What are the means by which the intention and will to pick up the object are transformed into intent, causing the millions of atoms that make up my arm (plus the rest of the universe that contains them) to respond and change their state (inertia), location, speed and energy to perform the action? Neurophysiology cannot explain this, with the exception of the purely mechanical part, which only describes how the motor cortex is connected to the muscle. The answer must be in the relationship between the selfhood and the automaton. The selfhood is the product of our nagual aspect, which infuses its three powers into the tonal: life, consciousness and the capacity to make decisions and manifest them.
There is a mind-body connection that is obviously mediated by the brain, but the selfhood is not the brain nor is it located within the brain, it is only capable of connecting to it, using it and modifying it – that is, manifesting its intention and intent via the automaton.
- Memory.
A fascinating quality of our luminous cocoon is that, throughout life, it records within itself the different events that form part of it within a structure that in Emoenergetica is called the matrix of experiences.
Each of the moments of our lives is stored in the form of autobiographical memories. The data recorded in the memory are those that are consciously perceived and represented. On the other hand, the space-time coordinates or places pertaining to the consecutive presents that have been lived via automatisms are also stored, including the unconscious ones. Added together, memories and places comprise our history, which potentially contain even the tiniest detail of what happened throughout our lives.
The body and the container of the mind are positions of the assemblage point, which is to say, emanations that remain aligned and relatively fixed throughout our life, yet which fluctuate and associate with others that are aligned at the assemblage point only temporarily, whilst a particular experience takes place.
It is the assemblage point that builds the memories of living beings, behaving like a kind of loom that weaves the material of infinity, the Emanations of the Spirit, in order to turn them into a fabric that can be used both by the individual and by the local universe itself.
The existence of the assemblage point in all living beings is their characteristic feature, as opposed to its complete absence in inanimate objects and corpses.
The ability to remember, from the point of view of the assemblage point, is possible thanks to the creation of subtle filaments that link the present moment (the current position of the assemblage point in the luminous cocoon) with any other position held at any time in the history of the individual. The greater the number of interconnecting filaments, the better and more vivid is the memory of the events that the individual can access. When all areas of the luminous cocoon which have been enhanced by the assemblage point throughout life are strongly interconnected with each other, then a state of consciousness is reached which, in the context of nagualism, was called the totality of oneself. This state is characterized by a full awareness of one's own personal history, thanks to the presence of an extraordinary and dense tapestry of filaments of memory that, furthermore, give vitality to the cocoon.
On the other hand, the inability or difficulty to remember is due to the fact that the assemblage point does dispose of the appropriate filaments at any given moment for it to connect a specific area of the matrix of experiences; as a result, memory cannot adequately stimulate the representational level and consequently the specific memory will not appear in our head. However, the automaton could be affected by the consequences of a particular event, causing indirect effects on the body or mind, even unconsciously.
Thus, the functioning of the memory (matrix of experiences) is closely linked to its indexes, which are automatisms generated at the same time as the memories themselves. The indexes are the ones that model the coordinate systems, forming maps and associations needed to navigate through the memory; thanks to them, the individual can point to and have access to different moments or sets of moments within the matrix of experiences. Memory thereby enables, in collaboration with automatisms, the creation of a feeling of rootedness and familiarity with oneself and with the environment. Indexes, in the ordinary use of memory, induce representations of past events in the internal world. In addition, there is also another extraordinary modality, through which memory can trigger processes of pure perception, in which, more than remembering, the event is re-lived, due to a complete movement of the assemblage point to the same place that it was located at the time of the experience.
Experiences, in addition to being memorized (which modifies the structure of the luminous cocoon) and to trigger the formation of indexes, also promote the creation of automatic containers of skills and sensory and emotional learning (which, in turn, modify the structure of the assemblage point).
In Emoenergetica, memory is a class of attention that is only present in living beings, forming part of their inner world, or in other words, of their mind. The only two classes of attention that are completely contained in the inner world are representation and memory.
Let us remember that in Emoenergetica, when we speak of memory, we are referring to autobiographical memory. At the same time, in computer science and other scientific areas, the concept of memory refers to certain types of structures or functions in computers or other objects that can function as such, in which information can be written, read or erased, and also to index systems for accessing stored data. However, as I have indicated, in Emoenergetica we will apply the concept of memory within the context of attentional classes, as something found only in living beings and we will refer to the memories of inert objects as automatisms of memory. From this point of view, hardware as well as software, files and memories in any computer system (up to the present day) work by means of automatic processes, which, moreover, are generated by automatons devoid of selfhood. The same applies to other memory storage systems such as, for example, DNA: molecules and atoms are automatons. If at some point an artificial intelligence becomes fully aware of itself, it will be because its automaton has become capable of harbouring a selfhood, so that, from that moment on, it will become a living being with an assemblage point.
A pure automaton is a system without an assemblage point. The only attentional class present in inert objects is that of automatisms; perception, representation, manifestation and memory all require living beings.
I chose to assign this class of attention exclusively to living beings because our memory operates very differently to that of machines or other inert systems, and, above all, because memory is part of the process through which the universe is nourished by the attention we generate while we are alive.
It could be said that an event produces a collection or bundle of memories that are a copy of the perceptions, sensations, feelings, emotions, reactions, thoughts and interpretations linked to that experience. The stored files, moreover, remain charged with a certain energy of intensity. This energy is the result of the grazing of the light of consciousness with reality, and its filtering through the senses, emotions and systems of images. The events that are lived, both in their conscious and unconscious aspect, are impregnated with this energy of intensity and thus fixed in the memory, to then become part of the individual inventory. The energy of intensity trapped in memory, in turn, feeds back, nourishes and strengthens one's own images and automatisms – in particular, belief systems. This process of intensification sometimes occurs in an unbalanced or perverse way, and consequently the management and recycling of this energy of intensity will be an important issue when we come to discuss techniques of recapitulation.
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| Energy-information flows between the five classes of attention. |
So, from the beginning of our life, both our different experiences and decisions, as well as the other human beings with whom we relate, will stimulate the incorporation and development of systems of images, particularly those that correspond to the quaternary system. Little by little, we will form different constellations of belief systems. As we have already seen, images are moulds or archetypes located within their systems, whose effect is that the assemblage point organizes both an individual's internal world and their external world under specific modalities, some of them external and hard, subject to objective natural laws, and others softer, which form interiorizations and subjectivities that, in turn, are exteriorized in the world by means of behaviour. Images also cause the brain to order and construct its neural networks differently from person to person, thereby having a great effect on psycho-emotional, cognitive and personality traits. Therefore, images are decisive in an individual's adaptation to their physical, emotional and social environment, as well as in their ability to acquire and manage skills. In essence, we are a mixture of inheritance, decisions and experiences.
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Images and Classes of Attention by Chema Sanz is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.