Silo: The Inner Look

The Inner Look

I. Meditation
1. Here it tells how the non-meaning of life can be converted into meaning and fulfillment.
2. Here are joy, love of the body, of nature, of humanity, and of the spirit.
3. Here sacrifices, feelings of guilt, and threats from the beyond are rejected.
4. Here the worldly is not opposed to the eternal.
5. Here it tells of the inner revelation at which all arrive who carefully meditate in humble search.

II. Disposition to Comprehend
1. I know how you feel because I can experience your state, but you do not know how to experience the things I am speaking of. Therefore, if I speak to you without self-interest of that which makes the human being happy and free, it is worth your while to try to comprehend.
2. Do not think that you will arrive at understanding by arguing with me. You may argue if you believe that through opposition your understanding will become clearer, but it is not the appropriate path in this case.
3. If you ask me what attitude is appropriate, I will tell you that it is to meditate profoundly and without haste on what is explained here.
4. If you reply that you are busy with more urgent things, I will answer that since your wish is to sleep or to die, I will do nothing to oppose it.
5. Nor should you argue that you dislike my way of presenting things, for you do not criticize the peel when you like the fruit.
6. I state things in the way I consider appropriate, not as might be desired by those who aspire to things remote from inner truth.

III. Non-Meaning
After many days I discovered this great paradox: Those who bore failure in their hearts were able to illuminate the final victory, while those who felt triumphant were left by the wayside like vegetation whose life is muted and diffuse. After many days, coming from the darkest of darkness, I arrived at the light, guided not by teachings but by meditation.
Thus, I told myself on the first day:
1. There is no meaning in life if everything ends with death.
2. All justification for actions, whether these actions are despicable or admirable, is always a new dream that leaves only emptiness ahead.
3. God is something uncertain.
4. Faith is something as variable as reason and dreams.
5. “What one should do” may be thoroughly discussed, but in the end there is nothing that definitively supports any position.
6. The “responsibility” of those who commit themselves to something is no greater than the responsibility of those who do not.
7. I move according to my interests, and this makes me neither a coward nor a hero.
8. “My interests” neither justify nor discredit anything.
9. “My reasons” are no better than the reasons of others, nor are they worse.
10. Cruelty horrifies me, but neither because of this nor in itself is it better or worse than kindness.
11. What I or others say today is of no value tomorrow.
12. To die is not better than to live or never to have been born, but neither is it worse.
13. I discovered, not through teachings but through experience and meditation, that there is no meaning in life if everything ends with death.

IV. Dependence
The second day:
1. Nothing that I do, feel, or think depends on me.
2. I am mutable and depend on the action of my surroundings. When I want to change my environment or my “I,” it is my environment that ends up changing me. Then I seek the city or nature, social redemption or a new struggle in order to justify my existence. In every case it is my environment that leads me to choose one attitude or another. In this way, my interests and my surroundings leave me here.
3. I say, then, that it does not matter who or what decides. I say on these occasions that I have to live since I am in the situation of living. I say all this, but there is nothing that justifies it. I can make a decision, hesitate, or remain where I am. In any case, one thing is only provisionally better than another; ultimately there is no better or worse.
4. If someone tells me that those who do not eat die, I will answer that this is indeed so, and that, spurred by their needs, they are compelled to eat. But I will not add that the struggle to eat justifies one’s existence—nor will I say that this struggle is bad. I will simply say that all of this concerns an individual or collective fact related to the need for subsistence, but that it has no meaning in the moment that the last battle is lost.
5. I will say, moreover, that I feel solidarity with the struggle of the poor, the exploited, and the persecuted. I will say that I feel “fulfilled” in this identification, but I understand that these feelings do not justify anything.

span style="font-weight:bold;">V. Intimation of Meaning
The third day:
1. At times I have anticipated events that later took place.
2. At times I have grasped a distant thought.
3. At times I have described places I have never been.
4. At times I have recounted exactly what took place in my absence.
5. At times an immense joy has surprised me.
6. At times total comprehension has overwhelmed me.
7. At times a perfect communion with everything has filled me with ecstasy.
8. At times I have broken through my reveries and seen reality in a new way.
9. At times I have seen something for the first time yet recognized it as though I had seen it before.
And all this has made me think.
It is clear to me that without these experiences I could not have emerged from the non-meaning.

VI. Sleep and Awakening
The fourth day:
1. I cannot take as real what I see in my dreams, nor what I see in semi-sleep, nor what I see when I am awake but in reverie.
2. I can take as real what I see when I am awake and without reveries. Here I am not speaking of what my senses register, since naive and dubious “data” can arrive from my external and internal senses as well as from my memory. Rather, I am speaking of the activities of my mind as they relate to the “data” being thought. What is valid is that when my mind is awake it “knows” and when it is asleep it “believes.” Only rarely do I perceive reality in a new way, and it is then that I realize that what I normally see resembles sleep or semi-sleep.
There is a real way of being awake, and it has led me to meditate profoundly on all that has been said so far. It has, moreover, opened the door for me to discover the meaning of all that exists.

VII. Presence of the Force
The fifth day:
1. When I was truly awake I scaled from comprehension to comprehension.
2. When I was truly awake yet lacked the strength to continue the ascent, I was able to draw the Force from within myself. This Force was present throughout my body. All of the energy was present even in the smallest cells of my body, and it circulated more rapidly and more intensely than my blood.
3. I discovered that the energy concentrated in certain points of my body when they were active and was absent when they were not.
4. During illness the energy was either lacking or it accumulated precisely in the affected areas of my body. But if I was able to reestablish the normal flow of the energy, many illnesses began to recede.
Some peoples knew this, and through various procedures that seem strange to us today, they were able to reestablish the flow of the energy.
Some peoples knew this, and they were able to communicate this energy to others, producing “illuminations” of comprehension and even physical “miracles.”

VIII. Control of the Force
The sixth day:
1. There is a way of directing and concentrating the Force that circulates through the body.
2. In the body are points of control on which depend what we know as movement, emotion, and idea. When the energy acts in these points, it gives rise to motor, emotional, and intellectual manifestations.
3. Depending on whether the energy acts more internally or superficially in the body, the states of deep sleep, semi-sleep, or wakefulness arise. Surely the halos that surround the bodies or heads of the saints (or the great awakened ones) in religious paintings allude to this phenomenon of the energy which, on occasion, manifests more externally.
4. There is a point of control of being-truly-awake, and there is a way of bringing the Force to this point.
5. When the energy is led to this point, all the other points of control move in a new way.
Upon understanding this and hurling the Force to this superior point, my entire body felt the impact of an immense energy. This energy struck powerfully within my consciousness, and I ascended from comprehension to comprehension. But I also observed that if I lost control of the energy, I could descend to the depths of the mind. Then I remembered the legends of “heavens” and “hells,” and I saw the dividing line between these mental states.

IX. Manifestations of the Energy
The seventh day:
1. This energy in motion could become “independent” of the body yet still maintain its unity.
2. This unified energy was really a sort of “double” of the body, corresponding to the coenesthetic representation of one’s own body within the space of representation. The sciences that deal with mental phenomena have not paid sufficient attention to the existence of this space or to the representations that correspond to the internal sensations of the body.
3. The energy duplicated in this way—that is imagined as if “outside” of the body or “separated” from its material base—either dissolved as an image or was represented correctly, depending on the internal unity of the one carrying out this work.
4. I was able to confirm that the “exteriorization” of this energy—which represented one’s body as “outside” of one’s body—could be produced even from the lowest levels of the mind. In these cases, a threat to the most basic unity of the living being provoked this response in order to safeguard the one who was in danger. That is why, in the trances of some mediums whose level of consciousness was low and whose internal unity was imperiled, these responses occurred involuntarily and were not recognized as being self-produced, but were attributed to other entities.
The “ghosts” of certain peoples, like the “spirits” of some fortunetellers, were nothing but the “doubles” (the self-representations) of those who felt themselves possessed. Having lost control of the Force, their mental state was darkened in trance, and they felt controlled by strange beings who at times produced remarkable phenomena. Doubtless this was the case of many who were said to be “possessed.” What was decisive, then, was control of the Force.
All this changed completely my conception of both daily life and of life after death. Through these thoughts and experiences I began to lose faith in death, and now I no longer believe in it, just as I no longer believe in the non-meaning of life.

X. Evidence of Meaning
The eighth day:
1. The real importance of an awakened life became evident to me.
2. The real importance of eliminating internal contradictions convinced me.
3. The real importance of mastering the Force in order to achieve unity and continuity filled me with joyful meaning.

XI. The Luminous Center
The ninth day:
1. In the Force was “the light” that came from a “center.”
2. In withdrawal from the center there was a dissolution of the energy, while in the unification and evolution of the energy that luminous center was at work.
It did not strike me as strange to find a devotion to the Sun-god among various ancient peoples. And I saw that while some worshipped this heavenly object because it gave life to the earth and to nature, others recognized in that majestic body the symbol of a greater reality.
There were those who went still further and received innumerable gifts from this center, gifts that at times “descended” as tongues of fire over the inspired ones, at times arrived as luminous spheres, and at times appeared as burning bushes before the fearful believer.

XII. The Discoveries
The tenth day:
Few but important were my discoveries, which I summarize this way:
1. Though the Force circulates through the body involuntarily, it can be directed through conscious effort. Achieving an intentional change in the level of consciousness grants the human being an important glimpse of liberation from those “natural” conditions that seem to impose themselves on the consciousness.
2. Within the body are points that control its diverse activities.
3. There are differences between the state of being truly awake and other levels of consciousness.
4. The Force can be led to the point of true awakening (understanding by “Force” the mental energy that accompanies particular images and by “point” the location of such an image in a certain “place” in the space of representation).
These conclusions led me to recognize in the prayers of ancient peoples the seed of a great truth—a truth later obscured by external rites and practices, making it impossible for them to develop that internal work which, realized with perfection, puts human beings in contact with their luminous source.
Finally, I observed that my “discoveries” were not discoveries at all but arose from the inner revelation at which all arrive who, without contradictions, search for the light in their own hearts.

XIII. The Principles
Different is the attitude toward life and things when inner revelation strikes like lightning.
Following the steps slowly, meditating on what has been said and what has yet to be said, you may convert the non-meaning into meaning.
It is not indifferent what you do with your life. Your life, subject to laws, is open to possibilities among which you can choose.
I do not speak to you of liberty. I speak to you of liberation, of movement, of process. I do not speak to you of liberty as something static, but of liberating yourself step by step, as those who approach their city become liberated from the road already traveled. Thus, what-one-must-do does not depend upon distant, incomprehensible, and conventional morals, but upon laws: laws of life, of light, of evolution.
Here are the aforementioned “Principles” that can help you in your search for internal unity:
1. To go against the evolution of things is to go against yourself.
2. When you force something toward an end, you produce the contrary.
3. Do not oppose a great force. Retreat until it weakens, then advance with resolution.
4. Things are well when they move together, not in isolation.
5. If day and night, summer and winter are well with you, you have surpassed the contradictions.
6. If you pursue pleasure, you enchain yourself to suffering. But as long as you do not harm your health, enjoy without inhibition when the opportunity presents itself.
7. If you pursue an end, you enchain yourself. If everything you do is realized as though it were an end in itself, you liberate yourself.
8. You will make your conflicts disappear when you understand them in their ultimate root, not when you want to resolve them.
9. When you harm others you remain enchained, but if you do not harm anyone you can freely do whatever you want.
10. When you treat others as you want them to treat you, you liberate yourself.
11. It does not matter in which faction events have placed you. What matters is that you comprehend that you have not chosen any faction.
12. Contradictory or unifying actions accumulate within you. If you repeat your acts of internal unity, nothing can detain you.
You will be like a force of Nature when it finds no resistance in its path. Learn to distinguish a difficulty, a problem, an obstacle, from a contradiction. While those may move you or spur you on, contradiction traps you in a closed circle with no way out.
Whenever you find great strength, joy, and kindness in your heart, or when you feel free and without contradictions, immediately be internally thankful. When you find yourself in opposite circumstances, ask with faith, and the gratitude you have accumulated will return to you transformed and amplified in benefit.

XIV. Guide to the Inner Road
If you understand what I have explained so far, you can, through a simple exercise, readily experience the manifestation of the Force.
It is not the same, however, to search for the correct mental position (as if this were a question of approaching a technical task) as it is to enter the kind of emotional tone and openness that poetry inspires.
The language used to transmit these truths, then, is intended to facilitate an attitude that makes it easier to be in the presence of internal perception rather than in the presence of an idea of “internal perception.”
Now follow attentively what I will explain to you, because it concerns the inner landscape you may encounter when working with the Force and the directions you can imprint on your mental movements.
On the inner road you may walk darkened or luminous. Attend to the two roads that open before you.
If you let your being cast itself toward dark regions, your body wins the battle and it dominates. Then, sensations and appearances of spirits, of forces, of memories will arise. On this road you descend further and further. Here dwell Hatred, Vengeance, Strangeness, Possession, Jealousy, and the Desire to Remain. Should you descend even further you will be invaded by Frustration, Resentment, and all those dreams and desires that have brought ruin and death upon humanity.
If you impel your being in a luminous direction, you will find resistance and fatigue at every step. There are things to blame for this fatigue in the ascent. Your life weighs; your memories weigh; your previous actions impede the ascent. The climb is made difficult by the action of your body, which tends to dominate.
In the steps of the ascent you will find strange regions of pure colors and unknown sounds.
Do not flee purification, which acts like fire and horrifies with its phantoms.
Reject startling fears and disheartenment.
Reject the desire to flee toward low and dark regions.
Reject the attachment to memories.
Remain in internal liberty, indifferent toward the dream of the landscape, with resolution in the ascent.
The pure light dawns in the summits of the great mountain chains, and the waters-of-a-thousand-colors flow amid unrecognizable melodies toward crystalline plateaus and prairies.
Do not fear the pressure of the light that pushes against you with increasing strength the closer you draw to its center. Absorb it as though it were a liquid or a wind—certainly, in it is life.
When you find the hidden city in the great mountain chain, you must know the entrance—and you will know it in the moment your life is transformed. Its enormous walls are written in figures, are written in colors, are “sensed.” In this city are kept the done and the yet-to-be-done. But for your inner eye, the transparent is opaque. Yes, the walls are impenetrable for you!
Take the Force of the hidden city. Return to the world of dense life with your brow and your hands luminous.

XV. The Experience of Peace and 
the Passage of the Force
1. Completely relax your body and quiet your mind. Then, imagine a transparent and luminous sphere that descends toward you until it comes to rest in your heart. In that moment you will recognize that the sphere ceases to appear as an image and transforms into a sensation within your chest.
2. Observe how the sensation of the sphere slowly expands from your heart toward the outside of your body, while your breathing becomes fuller and deeper. When the sensation reaches the limits of your body, you may stop there and register the experience of internal peace. You may remain there as long as you feel is appropriate. To conclude the exercise, calm and renewed, reverse the previous expansion until arriving, as in the beginning, at your heart, and finally releasing the sphere. This work is called the experience of peace.
3. Should you instead wish to experience the passage of the Force, you must increase the expansion rather than reversing it, allowing your emotions and your whole being to follow along. Do not try to pay attention to your breathing; let it act by itself while you follow the expansion outward from your body.
4. Let me repeat: Your attention at such moments must be on the sensation of the expanding sphere. If you are unable to achieve this, it is advisable that you stop and try again another time. In any case, even if you do not produce the passage of the Force, you will be able to experience an interesting sensation of peace.
5. If, however, you go further, you will begin to experience the passage of the Force. The sensations from your hands and other areas of your body will have a different tone than usual. Later you may notice increasing undulations, and in a short while vivid images and powerful emotions may arise. Allow the passage to take place…
6. Upon receiving the Force you will, depending upon your habitual mode of representation, perceive the light or strange sounds. In any case, what is important is that you experience an amplification of consciousness, among whose indicators are a greater lucidity and disposition to understand what is taking place.
7. If this singular state has not faded with the passage of time, you can bring it to an end whenever you wish by imagining or feeling that the sphere contracts and then leaves you in the same way it arrived in the beginning.
8. It is interesting to recognize that many altered states of consciousness have been and are almost always achieved through the use of mechanisms similar to those described. These may be disguised, however, by strange rituals, or at times reinforced by practices involving extreme fatigue, unbridled motor activity, repetition, and postures that alter the breathing and distort the general sensation of the intrabody. In this domain you should also recognize hypnosis, mediumistic activity, and the effects of drugs—all of which, though they act through a different pathway, produce similar alterations. Characteristic of all these cases is an absence of control and a lack of awareness of what is taking place. Do not trust such manifestations, and consider them nothing more than “trances” such as those through which the dabblers, the ignorant, and (according to legend) even the “saints” have passed.
9. Even if you have followed these recommendations, you may still have been unable to produce the passage of the Force. This should not become a source of concern, however—simply take it as an indicator of a lack of internal “letting go,” which may reflect excessive tensions or problems with the dynamics of the images—in sum, a fragmentation of emotional behavior—something that will, moreover, also be present in your daily life.

XVI. Projection of the Force
1. If you have experienced the passage of the Force, you will be able to understand how, based on similar experiences but without understanding, various peoples went on to develop rites and cults that later multiplied endlessly. Through experiences like those previously described there were some who felt that their bodies had “doubled,” and the experience of the Force gave them the sensation that they could project this energy outside themselves.
2. The Force could be “projected” to others and also to objects particularly “suited” to receive and conserve it. I trust it will not be difficult for you to understand the function filled by the sacraments of various religions, as well as the significance of those sacred places and priests supposedly “charged” with the Force. When certain objects were surrounded with ceremonies and rites and worshipped with faith in temples, surely they “gave back” to the believers the energy accumulated through repeated prayer. Since fundamental internal experience is essential to understanding in these matters, attempts at understanding based, as is normally the case, solely on externals, reveal a limitation in our knowledge of human realities—no matter that these externals are culture, geography, history, or tradition.
3. “Projecting,” “charging,” and “replenishing” the Force are subjects to which we will return later. For now let me say that this same mechanism continues to operate even in secular societies where leaders and others imbued with prestige are surrounded by a special kind of aura in the eyes of those who would like to “touch” them, acquire a scrap of their clothing, a fragment of their possessions, or even just to see them.
4. This occurs because all representations of the “heights” extend from eye level upward, above the normal line of sight. And the “higher-ups” are those who “possess” kindness, wisdom, and strength. There, in the “heights” above, we also find the hierarchies, the powers that be, and the flags of State. And we, ordinary mortals, must at all costs “ascend” the social ladder in order to draw closer to power. What a sorry state we are in, still governed by these mechanisms, which coincide with our internal representation in which our heads are in the “heights” and our feet stuck on the ground. What an unhappy state we are in, when we believe in these things, and believe in them because they have their own “reality” in our internal representation. What a sorry state we are in, when our external look is nothing but an unacknowledged projection of the internal.

XVII. Loss and Repression of the Force
1. The greatest discharges of energy occur through uncontrolled acts, including unbridled imagination, unchecked curiosity, immoderate small talk, excessive sexuality, and exaggerated perception—looking, listening, tasting, and so on in an aimless and excessive manner. But you should also recognize that many act in these ways because it allows them to discharge tensions that would otherwise be painful. All things considered, and given the function served by these discharges, I am sure you will agree with me that it is not reasonable to repress them but rather to give order to them.
2. As for sexuality, you must interpret this correctly: This function must not be repressed because that will only cause torment and internal contradiction. Sexuality directs itself toward and concludes in the act itself, and it is not useful that it continues affecting the imagination or obsessively searching for a new object of possession.
3. The control of sex by a particular social or religious “morality” has served purposes that had nothing to do with evolution, but the contrary.
4. In repressed societies the Force (the energy of the representation of the sensation of the intrabody) turned back toward the crepuscular. In those societies, cases increased of the “possessed,” of “witches,” of the sacrilegious, and of criminals of all kinds who rejoiced in suffering and the destruction of life and beauty. In some tribes and civilizations the criminals were to be found among both the accusers and the accused. In other cases all that was science and progress was persecuted because it opposed the irrational, the crepuscular, and the repressed.
5. The repression of sex still exists among certain so-called “primitive peoples,” just as it does in other civilizations that some consider “advanced.” It is evident that although the origins of these two situations may differ, both are marked by great destructiveness.
6. If you ask me to explain further, I will tell you that in reality sex is sacred, and it is the center from which all life and creativity springs, just as it is from there that all destruction arises when issues about its functioning are not resolved.
7. Never believe the lies of the poisoners of life when they refer to sex as despicable. On the contrary, in it is beauty, and not in vain is it related to the best feelings of love.
8. Be careful, then, and consider sex a great wonder, which must be treated with care, without turning it into a source of contradiction or a disintegrator of vital energy.

XVIII. Action and Reaction of the Force
Earlier I explained to you: “Whenever you find great strength, joy, and kindness in your heart, or when you feel free and without contradictions, immediately be internally thankful.”
1. “To be thankful” means to concentrate these positive moods and associate them with an image, with a representation. If you have previously linked positive states in this way, you can, upon finding yourself in a difficult situation, evoke that representation, and along with it will arise the positive quality that accompanied it earlier. Furthermore, since this mental “charge” has been increased through previous repetitions, it is capable of displacing the negative emotions that certain situations impose.
2. Thus, whatever you ask for will return from within you amplified in benefit—as long as you have accumulated within yourself numerous positive states. By now it should be unnecessary to repeat that this mechanism has long been used (though in confused ways) to “charge” external objects or persons or to externalize internal entities, believing that they would respond to prayers and supplication.

XIX. The Internal States
You must now gain sufficient insight into the various internal states you may find yourself in throughout the course of your life, and particularly in the course of your evolutionary work. I have no way to describe these states except by using images, in this case allegorical ones. These seem to me to have the virtue of “visually” concentrating complex states and moods. The unusual approach of linking these states to one another as if they were distinct moments in a single process introduces a departure from the typically fragmented descriptions we have become accustomed to from those who normally deal with such things.
1. As I mentioned earlier, in the first state, known as Diffuse Vitality, non-meaning prevails. Here, everything is oriented by physical needs, though these are often confused with contradictory images and desires. Here, both motives and all that is done are shrouded in darkness. In this state you simply vegetate, lost among changing forms. From this point you can evolve only by following one of two paths: the way of Death or the way of Mutation.
2. The path of Death puts you in the presence of a dark and chaotic landscape. The ancients knew this passage and almost always located it “underground” or in the depths of the abyss. There are those who visited this kingdom, to later “resurrect” in luminous levels. Understand well that “below” Death lies Diffuse Vitality. Perhaps the human mind relates mortal disintegration to subsequent phenomena of transformation; perhaps it associates this diffuse movement with what takes place before birth. If your direction is that of ascent, Death signifies a break with your former stage. By taking the path of Death you ascend to another state.
3. Arriving here you find yourself at the refuge of Regression. Two ways open from here: One is the road of Repentance; the other, which you used for the ascent, is the road of Death. If you take the first road it is because your decision tends to break with your past life. If you go back along the road of Death you will fall again into the depths, with the sensation of being trapped in a closed circle.
4. Earlier I told you that there is another path you might take to escape from the abyss of Vitality: it is the path of Mutation. If you choose this road it is because you wish to emerge from your unhappy state, but are unwilling to abandon some of its apparent benefits. It is, then, a false road known as the “Twisted Hand.” Many are the monsters who have emerged from the depths through this tortuous passageway. They have wanted to storm the heavens without abandoning the hells, and consequently have projected infinite contradiction into the middle world.
5. Let us suppose that by ascending from the kingdom of Death and through your conscious Repentance, you have now reached the dwelling of Tendency. Two narrow supports, Conservation and Frustration, maintain your dwelling. Conservation is false and unstable; walking along this path you delude yourself with the idea of permanence, but in reality you descend rapidly. Should you take the path of Frustration, your ascent is arduous, but this path is the only-one-not-false.
6. After failure upon failure you can reach the next resting place, called the dwelling of Deviation. Take care in choosing between the two roads now before you. Either you take the road of Resolution, which carries you to Generation, or you take that of Resentment, which causes you to descend once more toward Regression. Here you face another dilemma: Either you choose the labyrinth of conscious life with Resolution, or you return to your previous life through Resentment. There are many who, at this point, unable to surpass themselves, cut off their own possibilities.
7. But you who have ascended with Resolution now find yourselves at the dwelling known as Generation. Here you face three doors: one called the Fall, another known as Intent, and the third called Degradation. The Fall carries you directly to the depths, and only an external accident can push you toward it; it is unlikely that you would choose that door. The door of Degradation, however, carries you indirectly to the abyss. On this path you retrace your steps in a sort of turbulent spiral in which you continually reconsider all that you have lost and all that you have sacrificed. This examination of consciousness that leads you to Degradation is surely a false examination in which you underestimate and evaluate disproportionately some of what you are comparing. You compare the effort of the ascent with those “benefits” you have left behind. But if you examine things more closely, you will see that you have not abandoned anything for the ascent, but rather for other reasons. Degradation begins, then, when you misrepresent those motives that were not really related to the ascent. I ask you now: What betrays the mind? Perhaps it is the false motives of initial enthusiasm? Perhaps it is the difficulty of the undertaking? Perhaps it is the false memories of sacrifices that never were, or that were made for other reasons? Saying this I ask you now: Some time ago your house burned down, and because it did you chose the ascent; or do you now think that because of this ascent, your house burned down? Have you perhaps noticed what has happened to the houses around you? There is no doubt that you must choose the middle door, that of Intent.
8. Climbing the stairway of Intent you will reach an unstable dome. From there, take the narrow, winding passageway known as Volubility until you reach a vast and empty space like a platform, which bears the name Open-Space-of-the-Energy.
9. In that open space you may be frightened by the immense, deserted landscape and the terrifying silence of this night, transfigured by enormous and immobile stars. There, directly over your head, you will see set in the firmament the suggestive form of the Black Moon, a strange, eclipsed moon located exactly opposite the Sun. Here you must await the dawn patiently and with faith, for nothing bad can happen if you remain calm.
10. You may, upon finding yourself in this situation, want to arrange an immediate way out. However, should you try to leave instead of prudently awaiting the day, you could end up blindly groping your way anywhere. Remember that all movement here (in the darkness) is false and is generically called Improvisation. If, forgetting what I tell you now, you begin to improvise movements, be certain that you will be dragged by a whirlwind down paths and past dwellings to the darkest depths of Dissolution.
11. How difficult it is to comprehend that the internal states are linked one to another! If you could see what inflexible logic the consciousness has, you would recognize that those who blindly improvise in this situation inevitably begin to degrade themselves and others. Then, feelings of Frustration arise in them, and later they fall into Resentment and finally into Death—forgetting all that they had at one moment managed to perceive.
12. If, in that open space, you manage to reach the day, the radiant Sun will rise before your eyes, illuminating reality for the first time. Then you will see that in everything that exists there lives a Plan.
13. It is unlikely that you will fall from here unless you should voluntarily choose to descend to obscure regions in order to carry the light into the darkness.
It would not be useful to develop these subjects further, because without experience they can only mislead by transferring to the field of the imaginary something that can actually be achieved.
May what has been said here be of service to you. If you do not find what has been explained here useful, to what could you object, since for skepticism nothing has any basis or reason—it is like the image in a mirror, the sound of an echo, the shadow of a shadow.

XX. Internal Reality
1. Take note of my considerations. In them you will not only intuit allegorical phenomena and landscapes of the external world, but you will also find true descriptions of the mental world.
2. Nor should you believe that the “places” through which you pass in your journey have some sort of independent existence. Such confusion has often obscured profound teachings, and even today there are some who believe that the heavens, hells, angels, devils, monsters, enchanted castles, distant cities, and the rest have visible reality for the “enlightened.” The same prejudice, but with the opposite interpretation, has been maintained by skeptics without wisdom who take these things to be simply “illusions” or “hallucinations” suffered by feverish minds.
3. I must repeat, then: You should understand that all this deals with real mental states, even though they are symbolized here by objects that correspond to the external world.
4. Remember what I have said, and learn to dis-cover the truth behind the allegories, which on occasion lead the mind astray, but at other times translate realities that would be impossible to grasp without such representation.
When they spoke of a city of the gods, which the heroes of many peoples strove to reach; when they spoke of a paradise where gods and humankind lived together in transfigured original nature; when they spoke of falls and floods, great internal truth was told.
Later, the redeemers brought their messages and came to us in double nature to reestablish that lost unity for which we yearned. Then, too, great inner truth was told.
But when all this was spoken of but set outside the mind, it was an error or a lie.
Conversely, the fusing of the inner look with the external world forces this look to travel new paths.
The heroes of this age fly through regions previously unknown toward the stars.
The heroes of this age fly outward from their world and, without knowing it, they are impelled toward the internal and luminous center.

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