Since the beginning of time, human beings, making use of an innate and inevitable quality, have tried to describe, anticipate and understand both themselves and the world of which they form a part. At every moment in history, societies, which once were relatively local and which today are inertially global, have developed different models in an attempt to explain the meaning of life and our role in existence. Religion, philosophy, metaphysics, psychology, physics and mathematics have coexisted, sometimes hand-in-hand and, at other times, apparently separate, feeding or attacking different social, political, economic and cultural systems. At all times and in every place, society has provided a set of pre-established belief systems, as well as descriptions, knowledge, regulations and laws: a collective consensus for the individual to develop and relate to themselves, to their peers, to nature and to the cosmos.
Despite it being obvious, it is worthwhile highlighting a fact of great magnitude here: descriptions, definitions and beliefs are edified through something that represented an unprecedented evolutionary leap, at least in the known biological history of our planet: words and language. It is easy to recognize words as simple symbolic representations endowed with the ability to separate and reflect particular aspects within a complex reality. They shrink the universe, making it accessible-understandable at a certain level of thought-consciousness and allow us to classify, conceptualize, communicate and exchange information in a highly specialized way. We learn to speak and think with words, subjecting the Abstract to a process of nominalization, verbalization and adjectivization, through which we make it concrete. We talk about what we perceive, what we think, our memories and what we do, with ourselves and with others. In this way, dialogue becomes a kind of common thread of the other five senses, fundamental for assimilating reality in the human sphere. In this endless narration, we recount our story and that of the world over and over again, to each other and to ourselves. This is how we build and sustain the inventory of the reality in which we live. Our explanation of the world is formed by a dialogue built upon the linguistic interpretation of sensations, perceptions, paradigms, judgments, presuppositions and emotions that are more or less intensified through pleasure or pain. This interpretation is organized hierarchically, from the most primary and universal archetypes, which unify us, to the most particular and personal nuances, which allow the expression of individual singularity, thus differentiating human beings from their peers.
As we already know, the universe in which we live is reflected, interpreted, and sustained by each living being individually as well as by all beings collectively through the classes of attention (perception, memory, representation, manifestation, and automatism) organized through the four systems of images (universal, species, individual-innate and individual-experiential). In human beings, the explanation of the individual world is constructed via the six senses and the six emotions, but is also strongly grounded around dialectical structures in the form of categorizations, descriptions and beliefs, all of which create a connecting thread that will integrate – alongside the external world – the feeling of identity and self-image. For us, words are essential components of both the collective and the individual inventory. Language is articulated by means of the combination of words that form phrases and sentences thanks to the almost infinite possibilities bestowed by grammatical syntax. In this way, the connective tissue that gives rise to the explanation of the world is formed. From the perspective of the luminous cocoon that we are, it can be said that the universe as we know it is partly sustained by language and, more specifically, by the omnipresent internal dialogue that takes place within one's own mind, in the representational class. This is due to the fact that dialogue promotes within us, not only the fixedness of the assemblage point in a place that is common to all humanity, but also a process of intensification of some patterns within that position, the complete elimination of others (the so-called “skimmings” in nagualism) and the creation of completely new patterns (acquisition of beliefs, knowledge, understanding or skills). It is the fixedness of the assemblage point that creates coherence and unity in the worlds and in their collective consensuses. Unlike the other senses, language has not yet managed to develop dedicated physical organs (automatons), so it relies on those of others – the ear in particular, but also on the kinesthetic-corporal sense (writing; gestural and spoken manifestations and automatisms) and on sight (reading and gestural recognition).
In the Emoenergetica model, language is the sixth human sense. It is in charge of perceiving and interpreting the dialectical dimension of existence, which is fundamentally the mathematical dimension of the universe. The reality we perceive would be completely different if we did not have this capacity to transform our knowledge into language. Like the other five senses, language uses specialized areas in the cerebral cortex. Nevertheless, it is different from the rest because its development demands an environment in which one is consistently exposed to the mature dialogue of others, given that we are born with this sense in a potential state and only the appropriate stimuli can cause it to unfold. It is known that the ability to organize language through grammatical syntax is of genetic origin and, therefore, common to all humans. The specific way of being able to construct and materialize the main function of language – speech – depends on learning a particular tongue, which is only possible in a social setting. As we already know, this is achieved through the specialization of the sense of hearing and through the acquisition of certain motor skills that under normal conditions are carried out through the auditory apparatus and the phono-articulatory organs. These are used to modulate sound and form linguistic signs or words, as well as an associated body language (largely innate and automatic) in which the whole body participates, although especially the face, eyes and hands. The latter, in turn, have been essential in the development of writing. After the appearance of oral language, writing has been the most important and influential advance in the history of human beings and in their way of perceiving and representing the world. Speech and writing are internalized to form the internal dialogue, or rather it would be more correct to say that the internal dialogue is externalized through speech and writing.
The image of oneself and of the world, despite growing and changing through experience and decision-making, establishes its foundations and most of its quaternary programs, strategies and beliefs during childhood and in the period from pre-adolescence up until the age of 22, when both the brain and language become mature. On the other hand, a portion of the quaternary model that the individual will develop will be strongly influenced by its tertiary system of images, the one that is inherited. This is composed, in its organic part, by a particular initial configuration of the brain, as well as by innate patterns that condition the functioning of neurotransmitters and hormones, and in its psycho-emotional part, by the innate core personality and the state of the emotional core at the time of birth.
Basically, when the energy-information coming from the external world reaches the individual matrix, it is selected, distinguished and interpreted firstly through the assemblage point (the sensory nucleus plus the emotional nucleus), which will send the information to the sensory organs, after having been filtered through the existing image systems. External energy-information is thus recast, modeled, reinterpreted and converted into individual experience. The external world is thereby processed and assimilated, but also influenced by the perceiver through some kind of response generated within them, which will then be dumped into the environment. What we experience is a refined explanation of reality, a complex interpretation, born out of the relationship of the observer with the observed, but not reality itself. This process of transforming abstract energy into concrete information is a mandate of the Spirit, since it begins with the automatisms with which we come into this world and which function as true commands from which, in principle, we cannot escape. Yet humans are strange and potentially exceptional. Different traditions, such as nagualism, have taught that it is possible to experience reality-truth almost directly, making certain manoeuvres to expand perception, thereby eliminating, for a moment, most of the filters and preconceived images – provided that one has sufficient energy and consciousness. To achieve this, it is necessary to maintain an authentic inner silence for a time that varies, depending on the person, from a few minutes to several hours, until a state called "stopping the world" is reached. This permits one’s interpretative systems to have to reorganize reality, albeit for a short period of time, without depending on one of the fundamental bases of the everyday world – internal dialogue. The consequence of this is a momentary expansion of perception in which one glimpses the extraordinary organization of energy that underlies the mundane reality of everyday life. Emoenergetica theorizes that this manoeuvre of silence consists in temporarily blocking the representational class, which consumes enormous amounts of attention, thereby allowing energy to be diverted to the perceptual class, with the added bonus that the latter can then operate in a freed way for a short period of time, at the very least, from the softest part of the inventory (quaternary system of images) and possibly from some of the hardest parts (primary to tertiary systems). If the systems of interpretation are turned off, only two things can happen: one can fall asleep or one can perceive in alternative ways to the mainstream – this is how our attentional machinery works.
In our mundane physical and psycho-emotional development, everything that can be experienced has to fit into the sensory, emotional, and cognitive mould which is innately contained in our systems of images (in which our genetic configuration is also found). For example, we do not process the environment-reality in the same way that a monkey, a caterpillar, a tree, or an inorganic being does, due to the fact that our default mould is the human one. Neurosciences and other branches of knowledge such as physics already assume that sensory experiences from sight, hearing, kinesthesia, smell and taste are only transformations of environmental data – sifted and remodeled in order to achieve a concrete cognitive and perceptual experience presented through colours, forms, sounds, sensations, smells and tastes. These personal experiences are called qualia (the redness of red, the roundness of the circle, etc.), and they are not reality, but rather impressions experienced in the first person and derived from an interpretation achieved through shared archetypes within our species. Although what we perceive is somehow related to something that exists outside of us, from the physical point of view, all these sensory experiences only occur in our brain, and from the perspective of the luminous cocoon, everything happens at the assemblage point. As we have seen, each individual has slight variations that grant differentiating characteristics that influence not so much the general attributes of the senses (which are common within the species), but rather the properties that will make the internal world relate to itself and to the external world through certain inertial modalities which derive mainly from the particularities of both, the innate core personality and the structure of the emotional nucleus at birth. In Emoenergetica, it is believed that the core personality is a combination of the information integrated in the individual genome and that acquired by way of the seed (kernel) of the luminous cocoon or ancestral soul that fuses to the fertilized ovum and that would already bring a set of unique preconfigurations coming from the energetic lineage to which it belongs. Hence, the quaternary system of images will develop mediated by the other three systems, until basically it could be considered that they all merge into one in the adult individual. Sensory processes are enriched by experiences, as some innate characteristics intensify, whilst others are inhibited as the child grows into adulthood. The core personality will also be modified, through experiences, and, with it, its relationship with one's own feeling of identity and self-image, socialization and relationship with others, and the development of mechanisms for selection of objectives and decision-making.
During the course of their life, the individual will be engaged in a struggle between inherited and acquired patterns, between what society tells them and what they believe they ought to identify with. They will establish processes of imitation and rebellion, conditioned by their inheritance, childhood, experiences and decisions. In the first instance, what goes beyond the established consensus and goes against paradigms will be considered as eccentricity by the collective. The peculiar thing is that many of those who have promoted human development have been considered crazy and outrageous in their time. Paradigms are always conservative, this is their function. Eccentricity is transgressive by nature. Not all paradigms are good, nor of course are all extravagances, given that they have a tendency to be unbalanced by default, although, from time to time, a revolutionary and reforming one emerges and succeeds in consolidating itself as a new paradigm. For better or worse, we live in times of eccentricity.
Even transgressors have had to assimilate at least part of the beliefs and norms of their era, before even attempting to change them. Human beings are in a continuous state of intent to make the external world their own, filtering reality with their senses and emotions. They subject their experience, with greater or lesser success, to generalizations, eliminations and linguistic distortions, conditioned by their learning, their decisions and by the belief systems that they have adopted. The need to interpret and predict one's own behaviour and that of one's fellow human beings, as well as that of nature, is an essential human trait. The possibility of incorporating and using new knowledge, understandings and skills, drives horizontal development (biological, cultural, philosophical, intellectual, affective, social, scientific, technological, artistic, economic). But this development generally has to be consensual and accepted by the group and by collectively held beliefs.
Human beings have this exceptional ability to build a complex internal world, full of ideas, thoughts, imagination, desires and feelings, which, although it is not the external world, is often confused with it by the individual because of its wealth and, above all, its intensity. As we have already seen, beliefs are situated in the dialectical dimension, just like descriptions, and are therefore articulated via the sense of language. The difference between the two is the degree of perceptual objectivity attributable to them. Belief is a pattern that is born of a subjective judgment or creative elaboration that is produced and stored in the internal world, whereas description must be an objective reflection of the characteristics of a cognitive object situated in the external world. The integration of the two worlds, while maintaining the functional separation between them, is of paramount importance for a balanced human psyche, requiring the individual mind to respect the proper hierarchy between the external and the internal. The internal world is a by-product obtained from the mind's relationship with itself and with an external world in which the individual exists and is. The processes of selection of objectives and decision making must give priority to the data obtained from the external world, that is to say, to be as objective as possible. However, the efficiency and richness of the internal world is fundamental to achieving a more favourable interaction with the external world.
Inevitably, perhaps as an element of evolution and with the objective of perpetuating itself as a species with a high degree of self-awareness, human beings have no choice but to elaborate this very particular concept: that of reality-truth. The definition of what is real should, in theory, encompass that which is and exists objectively in the external world, regardless of whether it can be subjected to the scrutiny of the senses or to subjective judgement in the internal world. This concept also conveys a certain air of immutability. What is striking is that what is "real and true" has changed and continues to do so as beliefs, culture and science change. Today we are witnessing a particularly rugged terrain around truth and lies, reality and fantasy, beliefs and knowledge, opinion and reason. Reality therefore seems, more than something tangible, a mental by-product, something relative, the result of the interpretation of sensory data from the external world, first processed through one's own sensory and emotional channels, and then immediately reshaped through individual belief systems, which inevitably include those of each age or tradition. This relativity of reality is contradictory in itself. It is not possible to conceptually unite the idea that reality should be definitive, existing in itself and independently of the observer, with the fact that every time we change our thoughts, our own reality-truth is redefined itself. From the psychological point of view, the concept of "real" only exists and is in the inner world, in the psyche, which is a paradox, since what is real should only be found on the outside. From the perspective of the luminous cocoon, what is real relates to the degree of fixedness of the assemblage point in a collectively-agreed position. From the transcendent point of view, what is real is the only thing that exists by itself – the eternal, immutable and completely abstract emanations of the Spirit.
So, what do we truly know? It seems that we live in a world which is subject to classifications, descriptions and beliefs, so that when these are modified, something changes within us. We definitely live within an explanation of reality. A part of the existing paradigms is nothing more than the belief shared by the culture of each time and place. The more widespread and consensual a belief is, the stronger the resulting paradigm and the more likely it is to be placed in our individual inventory. Reality is a collective consensus. It is an agreement accepted by the majority of humanity and sustained by rules, judgements, assumptions and interpretations that attempt to cover each of the aspects referring to the attentional experience and consciousness which life represents. Apparently, the objective of paradigms is the continuity and evolution of the individual and of humankind through the accumulation and transmission of knowledge, which is socially accepted and conveyed through culture. For the psyche, it is important to have a great mental stability, and a good part of this is based on the paradigms themselves. They are a means of reducing the immensity of the whole, the external world, to a size that can be handled by the brain in our internal world.
Aside from changing cultural paradigms, we share other highly stable beliefs, physical-biological solutions encountered in infinity by our ancestors. These we take as absolute realities, such as, for example, "the world is made up of objects", "time runs from the past to the future and I live in the present", "there are sounds, colours, flavours, smells and sensations", " it is necessary to eat in order to live", "we are born, we live and we die", and so on and so forth. These types of interpretations are the hard core of paradigms and transcend cultures and even ages to such an extent that they are considered to be immovable truths. They are paradigms characteristic of the species and the universe in which we live. However, sometimes small fissures cause something to burst in and alter the stability of such realities. Some branches of physics claim that, rather than a world of objects, we exist in a hologram within a space-time bubble, formed by bands of energy or strings, a vision that is remarkably similar to that of nagualism. Other physicists affirm that time seems to run from the past to the future because, perhaps, our senses interpret it so, but, nonetheless, there is no mathematical difference between both aspects of time. Through the experiments carried out by quantum physics, some hypothesize that there could be overlapping simultaneous realities in which all possible options are expressed in a kind of fractal multiverse in which nothing can be taken for granted until it is chosen-perceived. We now know that senses exist beyond those of human beings, since there are animals that have sonar, or a sense of electromagnetic detection and some biologists even argue that plants could be sensitive and endowed with consciousness. A number of people are able to see sounds or hear some colours. There are people who say that they have not eaten for years and a good part of the world follows as a doctrine beings that allegedly have been resurrected or do not die. Where is the truth?
Attention can be focused on both the external world (perceiving, manifesting) and the internal world (representing, remembering). In this way, we construct the map of reality, through the data filtered by the five conventional senses and by the sixth, language, as well as through the integration, organization and intensification provided by the six core emotions that also embellish the internal experience with pleasure or with pain. We create a flow full of words, explanations, sensations, sensory representations and emotions that construct a largely consensual dialectical explanation that we share with others and with ourselves through speech, in order to give life to the personal inner world and to sustain the social world. In all languages, the same thing is essentially said, even if different words are used, and if you believe in something or know something, it is almost always because there was someone before you who believed it or knew it. People develop their relationship with reality through the use of this map, largely based on speech, which in turn supports systems of identity (self-image and selfhood). Nevertheless, the map is not the terrain itself. In any case, it is logical to think that a map rich in details and as faithful to reality as possible is of greater use than a poor one with errors of interpretation or design. And what if the quality of the map depended on the quality of the vital experience and on one's own individual awareness? It appears that at the moment of birth one does not have a very elaborate map, since the language has not yet been developed. So, perhaps we start using and following the language of the parents and people that are important to us in our first stage of life. As we grow, the map becomes more complete and complex, but as it is largely "copied" from reference models, incorporating both their advantages and their mistakes.
As such, I am going to assume that we do not have the capacity to perceive reality directly as it is. Instead, we relate to it through this map, a kind of kaleidoscope that creates a play of lights and shadows, depending on the small parts and filters that make up its interior. If this is so, then surely the map, its accuracy and richness, would serve to measure the level of evolution and development that a person has reached, determining their possibilities of interaction with the environment, with themselves and with their own existence. What if, by changing beliefs, paradigms, dialogue and the words we use when speaking and thinking, we could modify our reality? This implies that, if some of our experiences are unfavourable and our abilities in certain areas are scarce or ineffective, it may be that our map needs further improvement. Imagine the negative impact that some parents or educators frequently have on children by saying things like: "you are worthless", "you are useless", "you do not deserve anything good", "things always go wrong", "the world is bad", "others only want to hurt you", and so many other commands that end up being installed as parts of the map. These commands can end up becoming the reality we live in. And so ideally, if this is true, we should begin to draw up a list of linguistic commands and beliefs, both "positive" and "negative", and carefully study the relationship between these and the events that unfold in our lives. By doing so, we would have the opportunity to modify the perverse or inefficient elements of the internal world that may be having a negative influence, both in the external world in which we live and in the systems of identity and self-image. This would at least be the beginning of the possibility of change. Thereafter, we should also learn new skills and foster the acquisition of knowledge that can be used by individuals to improve their experience in this world.
In the context of Emoenergetica, what is "good" is that which generates symmetry and increases consciousness, and what is "bad" or perverse is that which makes us lose symmetry and consciousness.
Therefore, since it seems that we are predestined to have to believe in something and that the concept of reality is maintained or changed through our personal map and social paradigms by the sum of all individual maps – what would happen if I at least chose to live in the belief that others are not to blame for my ills, that I have plenty to say with respect to this, that it is better to avoid complaining and to build a better world, that my world is my life and hence it is accessible and transformable, that I deserve good things, that I desire my own success and that of humanity, that I want to be in contact with people with a level of consciousness that is equal to or greater than my own and with those who are less evolved but who can and want to learn from me, so that I can continue to develop while helping others to do so, that there are always good options, that I have the ability to see them and the courage to choose them, that old age will bring me fulfillment and that death is only a great change, that every human being has almost unlimited resources within themselves, that I can access those resources and use them? What could happen? True power does not lie in protest, but rather in ceasing to complain and then proceeding to act impeccably.
You can become an impeccable warrior who identifies his or her perverse or limiting beliefs and truths in order to gradually change them into empowering and symmetrical realities through continuous ego stalking, self-knowledge through introspection, recapitulation and inner silence while, in addition, you learn more and more about this world and how to navigate through it. Then you could aspire to evolve into a mandala with enough power and consciousness to manifest new paradigms filled with symmetry in your reality or, for that matter, in other realities.
From the perspective of someone who is aware of the energetic dimension of existence through the development and practice of seeing energy, today it is impossible for me to continue to perceive the world as it was initially presented to me. I continue to marvel as I deepen my knowledge of the cognitive, emotional and energetic patterns that generate symmetry, such as the literally luminous being that I am. In this way, I have moved away from the search for good, focusing instead on the abandonment of evil, in order to concentrate on the expansion of the capacities of consciousness and perception which all human beings innately have, including yourself.
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Language, Paradigms and Reality by Chema Sanz is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.