The Human Process

we Enlightenment

a series of five lectures by

Oscar Ichazo
 _ The Library
SCHOOL OF THEOLOGY
AT CLAREMONT

WEST FOOTHILL AT COLLEGE AVENUE

CLAREMONT, CALIFORNIA
The Human Process
for Enlightenment
and Freedom
if?
Ai
 God is Eternal,
Is in ail of us,
Is in everything,
Is One without second.

Universal Logos
© Arica 1972
N\
\- - =
:

The Human Process

for Enlightenment
and Freedom .

a series of five lectures by

Oscar Ichazo

Arica Institute, Inc.

New York
Copyright ©1972, 1973, 1974, 1975, 1976
Arica Institute, Inc.

No part of this book may be reproduced in any manner

whatsoever without permission in writing from the pub-
lisher, except in the case of brief quotations embodied
in articles and reviews.

Library of Congress Catalog Card Number 75-37075

First edition

y Wegdha Bs eo
Theology |} brary
SCHOOL OF THEOLOGY
AT CLAREMONT
California

Arica and are registered marks of Arica Insti-

tute, Inc.

The following words are service marks of Arica Insti-

tute, Inc: Arica, Chua K’a, Hypergnostic, Mentations,
Protoanalysis, Psychocalisthenics, Trialectics.

“Permission has been granted to quote The Way of

Chuang Tzu by Thomas Merton, copyright 1965, Abbey
of Gethsemane, reprinted by New Directions Publish-
ing Corporation.

Printed in the United States of America

 Contents

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 Introduction

The present book comes from aseries of

five lectures that | gave to the Advanced
Training in the Green Room of Arica Institute
in New York City. Though the material is di-
rected to students who have experienced the
basic Arica Training, plus three weeks of an
intensive advanced work in integral medita-
tion, it seems that this material could be of
interest to a wider audience. The general
form and sequence of the five lectures has
been preserved. This form was used because
of the need for a timely and concentrated
exposition for a listening audience. It has
been maintained here specifically because it
presents a rapid outline that synthesizes the
subject matter. The explanation that this
material really needs will be presented in a
book that will be entitled Arica: from society)
to metasociety. These lectures have the pur-
pose of serving as general guidance for Ari-
cans, but at the same time, | feel that it is
necessary to begin presenting the Arica
Theory and System to the general public.
Arica Institute has been giving programs
in the United States, Europe and Latin
America during the last four years. As a result
interest has increased in knowing what Arica
is, and what material is new in it. Somehow it
1
has become a common belief that Arica is an
eclectic collection of several techniques,
picked up here and there, mixed nicely and
presented as a cocktail. Nothing could be so
mistaken about the way | have taught in Arica
or about my purpose.
Arica Theory is radically new in its
methodology, in its questioning of problems,
and in its scientific approach to mysticism.
This means the method is entirely new. The
techniques that are employed are also new.
For the same reason that the Arica Sys-
tem is commonly thought to be this
haphazard collecting of ideas and the pack-
aging of them, as it has been cynically de-
scribed, certain people have felt free to take
whatever they like from the Arica material.
The negative aspect of this practice’is that in
all the cases, for the purpose of masking the
plagiarism, some variations have been intro-
duced that not only destroy the intention of
the exercises but also inevitably produce
negative and dangerous effects in some
cases. In others, the distortion is so grotes-
que that laughter would be almost irresisti-
ble, if it were not that the matter of the Spirit
is a holy, serious work where, if you are not
authorized by direct transmission, it is not
the best place for improvisation. It is obvious
that the act of misleading human beings on
the nature of what is Divine in themselves
creates for them the worst possible suffering

2
that ahuman consciousness can experience.
Those persons who are tempted by their ego
processes to gain profit for their vanity,
power, or whatever, by doing this bring upon
themselves the worst of all possible karma. —
In the first two training programs that |
gave in Arica, Chile and in New York, we
worked the Arica System in parallel with a
careful selection of the most important tradi-
tional techniques. The purpose was to create
experience in the field and to gain points of
reference. It was the aim of these trainings to
develop teachers capable of easily managing
the spiritual territory, so that they could lead
their students with the necessary experi-
ence, competence and security. Credit for
origin and proper respect was always given
to every traditional method used.
About two years ago when |felt that the
process of development and study was over
in our School, | began teaching Arica Theory
and System almost exclusively in the twenty
Arica Houses that have since grown in
number to seventy-five throughout the;
United States, Europe and South America...
These lectures should be considered as —
a brief introduction to the Theory and System
that | fondly call Arica, remembering the
beautiful and benevolent town in the north of
the Republic of Chile where this movement
started.
The aim of these lectures is to answer the

3
questions: What is mind? What is reason?
What is consciousness? What is history? and
What is the Arica System? It is important to
define the first four questions, for they point
to the basic problems, and our entire being
will be affected by whatever answers result.
And in the fifth, we will try to define the Sys-
tem we propose as a method for processing
our psyche through its enlightenment and
freedom.
We all know how crucial our time is, and
we all know the obvious dangers that
threaten our survival for the first time. This
point should be carefully examined since
man can be described as innocent, in the
sense of ignorant, until he discovers the ex-
istence of death. When this happens, man
knows the limitations of his life, and what
these limitations impose upon him. This is
the big difference between the innocent and
the mature man.
As the human race we have been living in
a state of naivetée, in a kind of eternal and
endless paradise. Twenty years ago all the
warnings of the ecologists were considered
bizarre and alarmist. Now we see how obvi-
ous they have become. We can also see how
fast we, as humanity, are becoming aware of
the possibility of death and extinction.
When we know our limitations, we can
begin an impartial study of ourselves. If the
limits are unknown, we cannot start any
4
study at all. Seeing our life as a journey, we
can view it in the form of a circle. We move
along the radius to the circumference; when
the farthest limit is touched, the return to the
center is inevitable.
We can say that this important point, this
touching of the limits, is the awareness of
death for the human psyche. When this hap-
pens, everything is seen in reverse. What was
valuable is not any longer. What was success
does not mean success any more. What
made happiness does not make it any more.
What was true is not any longer. When the
limit is touched, we lose self-importance be-
fore our very eyes.
In the same way, when humanity has the
awareness of its possible extinction, it will
lose the grandiosity of the innocent and op-
timistic human being, and become a more
serene and better judge of itself. Instead of
with romantic and colored vision, a human
being will see reality, not with greedy eyes,
but with eyes full of love and comprehension,
full of humor and simplicity that are the signs
of a mature man. Such a man would like to
see things done practically, economically
and without wasting time or energy. The
complete loss of impossible dreams makes
maturity humorous and ironical. This appar-
ently crude practicality of the mature man
can be shocking to the eyes of a young
idealist.
 Looking from the point of view of the
process of humanity, we'll see that the
younger generations cooperate with the
older generations because they are growing
up in times when humanity is developing
maturity through its awareness of possible
human extinction. Youth is becoming ma-
ture in the sense that it is more tolerant. This
is asure measure that it understands interac-
tion as enrichment, and not as a loss of
nonexistent purity. Youth recognizes its
need to know how to deal with the world it
will inherit. Young people know instinctively
that what they are getting is far from enough.
This makes them distrustful, natural seekers
ready to place their confidence only in some-
thing that makes sense, and that gives them
and their world some real order, theoretically
and practically.
We are not saying that before our time
there was no order or meaning. All human
history is a consequence of human order re-
lative to its own time. But in our time there is
nothing that can satisfy our needs as human
beings in such a way that would enable us to
face and resolve our problems. Expressed in
another way, we do not have a viable instru-
ment to find final solutions.
At the present time, nothing seems more
necessary than achieving the Unity among all
human beings. We need this desperately for
survival, and we need it in a practical way,

6
 because this is the only way, and not a
Utopian dream.
Although faith and religion have their
position of supremacy in human conscious-
ness, we need the approach of explanation
rather than the approach of belief. This is
needed now in our times. In spite of the
proven value of faith and belief, they are not
enough. They have to be completed by ex-_
planation, by a cold andscientific approach:
| will therefore attempt to explain mysti-
cism by reason. This might seem surprising
since the one is usually presented as op-
posed to the other. Present-day logic does
not explain the Unity, the Unity that is the
goal of any mystical experience. Logic has
gone as far as explaining identity (formal
logic), and also movement and change
(dialectics), but does not comprehend the
Unity, a metaphysical conception which is
considered without measurement, or which
cannot be grasped logically.
The Arica Theory is the explanation of
the Unity by the discovery of a new logic that
describes the process and the Unity of the
Whole. With this, we have the tool for sys-
tematizing the description of all the human
psyche. Since we know the entire territory,
and since we have the correct maps and
measurements, we can approach the human
process with complete knowledge of all the
parameters and the possible variables. With

7
 this knowledge the human process is under-
stood for the first time completely and scien-
Vtifically: and is scientifically systematized
and delineated.
We are moving quickly to one universal
culture. We are moving very fast, and we
know that it has to happen. It will be one of
the outcomes of humanity's awareness of the
threat of extinction. This universal culture is
not possible if we do not have a scientific
method by which we can understand our
psyches. With this understanding, we can
have an impartial start for dealing with the
destructive forces of incomprehension, dis-
belief, suspicion, fear, ignorance, and pre-
judice that pervade the relations between
human beings on the planet.
A simple explanation for understanding
the mechanics of our society is to see that itis
composed of two elements. First are those
generations who have seen the transforma-
tion of the world before their eyes through
wars that were cosmic holocausts where a
whole humanity was sacrificed, burned,
crushed by bullets, and destroyed by explo-
sives in the painful learning that finally, hu-
manity is One Body and One Spirit. Hating
another race, religion or country only means
that there is a balance that has to be found,
and that there is yet another bloody lesson to
be learned.
The second element in our society is the
young generation, who have the internal
conviction that a jump in the level of aware-
ness is needed, as well as a new morale that
will make service to others the most enjoy-
able of all human tasks. There is no compar-
able work that can put us so deeply and so
truly in contact with each other, because it is
in the expression of love that the human
psyche manifests itself with the most sleugic
and brilliance.
Thus, we can count on experience and
the will to do. These two elements will be-
come the active and attractive forces in inter-
changing positions linked by the necessary
understanding that we have to build asociety
complete and perfect, where there are no
barriers or differences of age, sex, race or
belief.
There is also a need to understand that if
there is going to be unity among human be-
ings, it will occur because we have achieved
that unity by means of reason, by means of
science, and not by means of good will. Al-
though good will is a strong and positive
quality, it is not enough, as human history
has proved ad nauseam. We must agree
about our spiritual reality, and about what
our psyche is. This agreement is what we
need for producing understanding.
This does not mean that all the spiritual
paths will become obsolete. On the contrary,
we expect an increase of Spirituality, and

S)
eventually a strengthening of traditional
paths with more understanding and com-
prehension of what they do in the service of
our common evolution. The originality of the
different paths should be supported and sus-
tained as part of the richness of the culture of
Humanity—One.
At the apex of all reasoning, we find that
the internal laws have worked all through the
history of humanity, leading us by the
strength of the Spirit of Love across all the
spectrum of humanity’s painful and appar-
ently disconnected process to a point where
the awareness of our Oneness becomes in-
evitable. This is the only too! for survival, and
we will see how the Spirit of Love
accomplishes its goal beyond the circum-
stantial interests, sufferings, achievements,
failures, pleasures, and tortures of every
epoch and place that are the unchangeable
pieces of the entire structure. At the end, we
will find with astonishment the perfection of
the internal Providence of humanity whose
destiny is the Kingdom that has been offered
from the beginning.
TOHAM KUM RAH
Oscar Ichazo
New York City
October, 1975

10
 Chapter 1

Mind

What is culture?
We are not human beings alone; we are
products of our culture. We need our society
for our survival, since as newly born human
beings we are extraordinarily poorly equip-
ped to face the environment. A human being
requires years of development until he is able
to defend himself. This means that his de-
pendency upon his society is complete. Be-
cause of it, human beings do not face nature
directly, but across their society. It is our so-
cial relationship that has developed our en-
tire psyche to the point where we can Say that
the basic environment of human beings is
not nature, but society. Therefore we under- >
stand society as the common goal of survival|
between human beings. When this common
goal becomes transcendental, religion is
born and with it, culture is born.

11
 But yet we have to ask the question,
what is a culture, and how does a culture
begin? A number of explanations have been
proposed for the beginnings of culture. Vico,
an Italian philosopher of the eighteenth cen-
tury, thought that cultures have an evolution
like the seasonal cycles—winter, spring,
summer, autumn. When a cultural cycle is
over, another cycle begins.
It was at the beginning of this century
that several theorists used the analogy of the
evolutionary process in nature, and surmised
that culture was a similar phenomenon. They
started to investigate culture in archeology,
and interpreted these findings simplistically.
Later, environment became another expla-
nation of culture. However, if environment
made men into cultural entities, the differ-
ences between men would be enormous.
A historical interpretation of culture as-
serts that cultures are born the moment that
men start having problems: cultures are born
in those places where life is difficult, agricul-
ture is difficult and so the effort of combating
the environment is going to create a culture.
Another idea is that every culture is a closed
cycle that grows and dies organically, which
is to say that cultures are connected like
mothers and sons. Yet another way of inter-
preting history is to say that cultures are
specifically based on the needs of people. As
the fulfillment of these needs becomes

a2
economic propositions, a division of work is
made. This division will create the necessary
shock of two polarities from which a culture
will emerge.
There is still another way of seeing cul-
ture, and that is to make a very painful de-
scription of all the details until you are totally
bored, and the details continue, detail after
detail. Finally you have nothing. It has been
like trying to make a structure of playing
cards that falls apart with the last card. No-
thing remains to answer the question, how
does a culture begin?
What makes a civilized man different
from his brothers who have not achieved this
condition? A culture is born only and exclu-
sively when the Unity has been discovered,
never before. Only the Unity gives human
beings the stature of being human. Before
this achievement, they are not in the level of
being human, and they do not have a culture.
Before this there are separate groups in a
tremendous territorial fight and nothing
more.

Unity in the historical perspective

Cultures appear violently. They are not
slowly emerging phenomena as all theories
propose in one way or another. With the dis-
covery of the Unity in Egypt, the Egyptian
culture emerges. It has been said that the
13
achievement of the Egyptian culture was the
expression of its agricultural economy that
was reflected in agricultural beliefs which
interpreted its suyrounding reality. This
idea is too simplistic. This does not demon-
strate the formation of a culture. A culture
begins when we start understanding our-
selves.
With the figure of Menes, the Egyptian
culture appears all at once. There is a com-
plete architectonic form. The conception of
the pyramid is something of undeniable im- -
portance for the human psyche. It is beyond
any doubt that the Egyptians discovered the
Unity. The Pharoah was a king-god, that is, a
man who has achieved complete internal
realization, the Unity.
In India, before the Vedanta, there was
nothing. The Vedas appear, and in one mo-
ment, the entire culture is born. Later, with
the holy and blessed enlightened one,
Gautama, the Buddha, the Unity is re-
peated, with deeper and more complete.
understanding.
In the time of the Yellow Emperor, the
entire Chinese culture emerges complete.
With it appears acupuncture, a complex and
delicate knowledge that could not have been
developed experientially or experimentally.
The Chinese discovered the Unity. With that
Unity comes the understanding. The Chinese
classics all emerge with the Yellow Emperor:

14
the Classic of Documents, the Shu Ching;
the Classic of Odes (or Songs), the Shi
Ching; and the Classic of Change, the /
Ching.
The classics make a different man. It was
important for the Chinese to read and
memorize the classics. To memorize them
was not to learn data, but to exercise all the
quality of the mind. When all this data was
memorized totally, the quality of the mind
changed. Memorizing the classics was an
exercise that filled the mind completely in the
sense of establishing total control over it. In
the moment that the mind has achieved the
internal comprehension of all the memorized
data, it has achieved maturity and know-
ledge. The man who had this knowledge
could be trusted, and went to the service of
others.
Later, in Persia, Zoroaster appears. And
at once an entire culture is born with the
Zend-Avesta.
Moses, the Prophet, appears and an en-
tire culture is born that continues to the pres-
ent time. This culture was not just an agricul-
tural society. Once again, Moses discovered
the Unity, and nothing could stop this cul-
ture. We can see this inevitable process in
any culture. For example, the same hap-
pened to the American Indians.
In the Andes, with the discovery of the
Unity, the Inca empire was born, complete

15
with an interpretation of what a human being
is, what relations are and how a society must
be. The Incas created the most perfect soci-
ety ever from a social viewpoint. Never in
humanity has there been such a society, a
society without problems. It was the fruit of
the achievement of the Unity. The Inca was a
king-god.
The Unity was discovered by the cultures
that were born in Africa. In Ethiopia and
spreading southward there are the same dis-
coveries, the same characteristics, the same
variables, with explosions of cultures in very
different environments. It is always the same.
Jesus, the Christ, rediscovered the One-
ness: Western culture is born. Mohammed,
the Messenger, achieved the same, and at
once Islam is born.
The Greeks did not have a culture until
the eighth century B.C. But suddenly, all at
once, Greece is born with the legend of Or-
pheus, the discovery of the Oneness and the
Unity. Atthe same time, there is the discovery
of man as a pattern: Dionysus emerges as
the figure of a man who has achieved Com-
pleteness, and in the Eleusinian Mysteries x

the worship of Demeter, the Holy Mother,

appears.

Unity
The roots of Unity are always a triad. The
triad is necessary for the achievement of
16
Unity. In the Greek culture we see the three~
roots very clearly differentiated. The in-
terpretation of Orpheus is the Unity that tells
us how to be, what our self.is. The Unity that
tells us how we are connected to other
human beings is the interpretation of
Dionysus. The Unity that tells us how to live
and die and reincarnate is the Eleusinian in- —
terpretation of the Mystery of Demeter. Here
we see the three principles clearly and well
defined. These triple roots are in every cul-
ture, and always come together in the princi-
ple of Unity, the sacred principle of the Trin-
ity, that is One. We cannot think about the
Oneness of the Trinity until we declare:
God is Eternal,
Is in all of us,
Is in everything,
Is One without second.
If we do not make this recognition, we have
nothing.

Birth of philosophy
Later in the Greek culture there came a dis-
tinction between practicing religion and
thinking about it. As we all know, this is a
fundamental change of attitude for ex-
periencing the Unity. It has been perfectly
clear in all religion throughout the history of
mankind that tfie presence of God is experi-
enced only through the power of faith, which
17
can transform our entire self to that different
level of being, known as a man with God; itis
also very well known that there is the experi-
ence of God in a direct way, through divine
grace. But in 600 B.C., in the ancient Greek
culture, people started thinking about the
why of the Unity, that is, trying to explain it
using reason as a tool, not to reproduce the
mystical experience, because it could not, but
to help our understanding by supporting the
validity of faith. We can say that this reason-
ing about the mystical experience was never
intended as areplacement for it, but rather as
a Creation of a link that would make it more
acceptable and therefore easier to surrender
to that certainly inexplicable, unqualifiable,
and indefinable thing that is the direct ex-
perience of God. Having these points neces-
sarily clear before us, we must understand
that this thinking about religion, as is so well
known, was the birth of Greek philosophy.
Here, the Greek philosophers were not in a
very different position from Origen, St. Au-
gustine, and later, St. Anselm and St. Thomas
Aquinas. w

We will try here to review briefly the work

of those first Greek philosophers who are so
well known that their work does not require
further explanation. They allow us to make a
kind of comparative anatomy, if you permit
the analogy.
The first that we touch upon is the

18
 legendary Thale
of Miletus,
s whose surpris>
ing explanationof the Unity proposed that
everything comes from water. With our mod-
ern mind, immediately we tend to smile and
lose interest. However, with not much effort,
if we put ourselves in his position and time,
we Can sense the immensity of this concept.
Thales was clearly going against the obvious,
that is, the infinite diversity of the surround-
ing creation, where nothing is similar to any-
thing else, and his attempt to find a oneness
in it was a strange and daring idea.
But let us remember that Thales found
fossils of water animals and fishes very far
inland, and this discovery !ed him to ponder
this apparent contradiction. He also observed
that sea water when evaporated left salt, so
he finally asserted that earth was no more
and no less than the product of the conden-
_ sation of water. If we take alook at this almost
' infantile idea, in the light of modern science,
we see that it contains the basic elements of
trying to explain the Unity. With this we see a
new kind of mind that is expanding its vision
. toa point that will result in cultural achieve-
ments, socially as well as in the process of
Creativity and invention.
A second effort was made by Anax-
imenes, who put his attention on the perma-
nent change in everything. Instead of one
element, as Thales had assumed, he thought
that there must be something beyond the

19
apparent movement. He called this Beyond
the apeiron.
Anaximander made a third attempt; he
tried to fuse the idea of the one element that
is contained in all change with the idea of the
Beyond as a permanent and different Eternal
Element called the arche. He said that all
movement is apparent, and that there is an
unchangeable Beyond, unchangeable be-
cause it is beyond everything. In dealing with »
the idea of unity, Anaximander proposed that
everything is composed of the element air.
But the problem is, how can we speak of
unity when such a diversity of matter exists?
Anaximander returned to the theories of
Thales, but this time he asserted thatair is the
element that unifies everything. He thought
that the clouds were condensations of air,
because he noticed that boiling water disap-
pears in the air. This led him to conclude that ~
the air, when moving as wind, is always fol-
lowed by clouds, and finally by rain. Thus he
imagined that because of the movement, the
wind became condensed in the clouds, and
the clouds in time would be condensed in
rain as water, and that this was the origin of
rivers and oceans. Like Thales, he also saw
that evaporated sea water left salt, and he
accepted that earth is a condensation of
water, but he added the observation that on
the earth plants grow. Animal life depends on
plants, and so he postulated that plants and
animals originated in the first element, air.
20
 Similarly he saw that when wood or flesh is
burned, it becomes smoke and is reabsorbed~
in the first element. Everything comes from
air and everything goes to air. He discovered
that there was a cycle, and he thought then in
terms of the unity of that one element which
underwent apparent changes. Beyond this
cycle, he said, is thearche, the unchangeable.
The next achievement, and the most im-
portant of all, was attained by Parmenides.
Parmenides discovered the real Unity of the
Beyond. He said the Beyond has to be eter-
nal, without movement. If there is movement,
there has to be a beginning. If there is a be-
ginning, the only beginning possible would
be the nothingness. From this-analysis
comes the idea of eternity: no beginning, no
end, no movement, always the same, un-
changeable. Thus the Beyond is eternal.
The next philosophic advance was made
. by Zeno. Zeno’s paradox was presented as a
koan. If Achilles and a tortoise race, and the
tortoise is alittle bit ahead, Achilles will never
catch him; for there is always half the dis-
tance between one and the other that must
.be covered, and then half of the remaining
' distance, and so on, adinfinitum. So Achilles
never catches the tortoise. Zeno was propos-
ing to jump to the eternal by going beyond
his paradox.
Heraclitus misinterpreted Zeno and
Parmenides. He stated that there is no
Beyond; it doesn’t exist. There is nothing but
21
polarity: night and day, pain and happiness,
hate and love, and so on. Everything goes on
these two feet with a mysterious relationship
that connects them both. Finally he said both
are the same. But that explanation destroys
the jump to the Beyond.
Gautama Buddha says what a real being
is. What has never been born cannot be qual-
ified as a being nor a non-being—not being
one nor the other and never both. .
Heraclitus was detrimental to the Greek
culture, for following him came all the Soph-
ists. The Sophists, denying that there was
anything beyond, reasoned like this, let’s
suppose there is something beyond, we can't
know about it; let's suppose someone can
know about it, he will never be able to trans-
mit it; finally, it’s the same, we can’t think
about something we can't see. This pro-
duced fantastic intellectuals, who talked
around things, destroying the roots of their
culture, by destroying the conception of the
Unity.
By Socrates’ time, everything was al-
ready misunderstood due to the Sophists,
the offspring of Heraclitus. Instead of reason,
there was demagoguery, and the more 'talk-
ing the better. The Sophists considered
themselves to be the most intellectual peo-
ple, and turned everything into a sophism.
With a sophism the truth cannot be grasped.
The culture fell apart. The result was that very

22
 soon democracy was destroyed and tyranny
came. =
Socrates tried to restore the lost confi-
dence in the existence of the Beyond by a
method that could be grasped by reason. He
found that the real good is inside human be-
ings. He tried to use the knowledge of the
Mysteries, already distorted by the intellec-
tualizations of the Sophists. His method was
to ask, if you say that a flower is beautiful,
what makes you Say that the flower is beauti-
ful? There would be no answer. With that he
was really pushing people to recognize their
interior being, the One that has no words.
Finally he would put himself in the position of
his consciousness, in marvelous contempla-
tion of the beauty of all the surrounding
world, and transcending all thought, he
would describe the state of Void, declaring, |
~ know nothing and | don’t even know that.
Plato continued Socrates’ teaching, and
he had an impact, trying to find a reasonable
political way out of the mess into which the
Sophists had subverted the social order with
their ability for transforming everything to
‘nothing. He also used the Mysteries, and
again talked about the soul, talked about the
journey, saying that there is a Beyond, and
after death there is reincarnation, something
that had been known since Orphic times.
Yet there was the need of establishing a
methodology of reason because Socrates’

23
propositions were not enough, and Plato’s
moral order was not enough.

Discovery of logic
It was Aristotle who discovered this
methodology and established that reason is
not arbitrary as the Sophists said. He discov-
ered that there are laws of thinking, and that
if these laws are not followed, there is no
reason. He discovered logic. With that dis-
covery, the Sophists were destroyed. The re-
Sults of the discovery of the laws of thinking
have affected all Western philosophy to the
present time. With this discovery, Aristotle
found that there is an essential alikeness
between all human beings. The same laws
are inside everybody, and nobody can use
logic differently. Thus he discovered that
there is Unity between human beings. He
then thought it was possible that all humanity
could become at one time, one city, because
all human beings are alike. With this he dis-
covered one of the most important and
transcendental thoughts ever, the Opportu-
nity of the Unity: the opportunity that we, as
human beings, can reason with one another.
He constructed all the syllogisms which con-
Stitute all the possibilities of how to
reaSon—any reason you choose for reason-
ing itself is going to be one of those syl-
logisms.

24
 Aristotle said that everything is inside
the mind and nothing is outside. In addition,
he made formulas for the sophisms, and said
to the Sophists, give me your sophism, any
one you want, and | am going to tell you its
number, and | am going to tell you whyitisa
sophism and why it is totally incorrect and
doesn’t work.
From this point on the Greek culture
started to change deeply, and became united
under Alexander. Finally it was powerful
enough to expand, conquering most of the
known world from the Nile River to the Indus
Valley. Aristotle was totally aware that there
is a beyond to thought, that there is a beyond
to thinking. Aristotle established that as long
as man is dominated by his thoughts, it is
necessary for him to follow social rules, in
what he called the ethical life. But he also
established that when the laws of reason
have been accomplished, there is a Beyond.
He named this beyond the theoretical life, the
life of pure contemplation where there are no
thoughts. He was speaking directly of the
possibility of Void.

Triple root of thought

Permit me yet to direct your attention to
the well known important philosophic
schools that come from Socrates, Plato and
Aristotle. They are described here in very
25
brief terms, for they show the triple root of
the currents of thought very distinctively.
The Cynics were a philosophical school
that found that society’s rules prevent us
from realizing ourselves. Consequently they
separated themselves from society com-
pletely. They said that man had to become
natural. He had to eat in a natural way, to live
in a natural way, and be totally natural, ac-
cepting himself and his body. They said that
in our bodies there is nothing to be ashamed
of because we are all alike; we are not differ-
ent. The Cynics did everything publicly, abso-
lutely everything, with no shame about it.
With this they broke a barrier. They were
going to the Beyond. With this internal fight
they were again finding the internal self. They
would explain it like this, you can have any-
thing if you are not attached to it; that is like
not having it. So they would say plainly that
the attachment makes you play social games,
and social games are not true.
The next school, the Stoics, would say, if
you want happiness, freedom is necessary,
because without it you will never find your-
self, and you will never find happiness. Pain ;

is what has to be eliminated. What causes

pain? Our desires cause pain. Don’t have de-
sires. With this you go to the state of no pain,
apathia, apathos, no pathos, no pain at all.
The Epicurean school said that being
happy is the way. What is happiness? Happi-

26
ness is what you think is happiness. They
would say, do you think eating is happiness? ~
Then eat. But eat until you get sick. What else
do you think is happiness, sex? Have sex
until you are totally bored. Do you want to
drink? Drink until you hurt yourself. When
you recognize that these are not happiness,
you return to the simple life, and realize that
this was only the first step in going to the
state of Void. This they called ataraxia, the
state of atarax, thatis, no feeling, no thought,
Void.
Once more we are going to find the
damaging influence of Heraclitus, since from
the Sophists came the Skeptics. The Skep-
tics were not a school. They were the last
branch of the Sophists. They concentrated
on the problem of the origin of our cognition
and they said, all that | have are my impres-
sions. What is beyond these | don’t know and |
will never know. From this point of view, exis-
tence cannot be grasped, because how can
existence be defined? What is existence?
It is the final desire for freedom and for
our capacity to get freedom. But it happens
that freedom is not a matter of decision. No
one is going to have freedom just because
he decides to have it. Freedom is a mat-
ter of achievement. With the achievement
of the state of Void comes the complete
liberation, and only then can one Say, ‘|
am free.”’

27
What is mind?
Since ancient times the mind has been
represented as the Sphinx. If we do not dis-
cover what the Sphinx is, it will devour us. If
we do not discover what our mind is, it will
devour us. And that is what it does all the time
if we do not know how it functions.
The first things we receive in our minds
are impressions. Our senses receive impres-
sions from the external world. The informa-
tion transmitted from the impressions does
not give us perspective. Impressions are to-
tally flat. What we see impressionistically are
many colors in a totally flat plane. Only a
certain number of repeated impressions
gives us certain patterns of perspective.
When we have these patterns inside, we rec-
ognize them.
We receive impressions that give us in-
formation; we interpret that information with
the acquired patterns. If the information is
new to us, we do not have a pattern for rec-
ognizing it. If we have a pattern, we recognize
it. These patterns are structures without
form.

The Basic Structures

We all have the structure, for instance, of
a table. No one can say how a table is. Is it
round, square, big, little, colored? “Table” is
a generality; it is a structure without form.
Structures are an accumulation of repeated
28
experiences that finally make a pattern inside
us. If you see a table, you know that it is a~
table because you already have that pattern
in you and with this you recognize it as a
table. In the Arica System this-is called the
‘Theory of the Basic Structures.
“Fhe first basic structure is Distance. An
infant does not know about distance. If he
sees a light far away, he will try to grasp it. He
does not yet have the first structure. The sec-
ond structure is Volume. The third is the
structure of Weight. The fourth is the struc-
ture of Movement, the comprehension that
there is movement. The fifth is the com-
prehension that there is Time. It is impossible
to have time without the prior structures of
Distance, Volume, Weight, and Movement.
After the development of the structure of
Time, the structure of the Past emerges. The
next structure is the Future. Anticipation is
the next structure. At this point, reasoning
begins. The final basic structure is the struc-
ture of the /dea of Se/f. There are eight basic
structures that have to emerge one after
another before the child makes the first
statement, ‘“l am’’—the ninth structure. In
that very moment the child acquires a point
of view.

Fruits of the past

All our thoughts are fruits of the past,
because all our thoughts have their origin in
29
the nine basic structures. With these struc-
tures, we interpret the world. What is be-
tween us and reality are interpretations, not
reality. When, in the human psyche, the Di-
vine Prototype has completed His journey
and has fulfilled Himself, interpretations van-
ish automatically. Instead of interpretations,
we see reality as it really is. This is seeing
without thoughts. This is the perfect state of
‘Void. This state of Void is not simple empti-
ness. Void is the state of totality, the seed/ess
state. There is thought, seedless thought. In
the state of Void, we do not have the pressure
of our past—karma. There are no veils be-
tween us and reality. Our thinking becomes a
purely objective sequence of trialectical pro-
cess, gr the logic of the Unity. This we know
as objective thought.
Following a very ancient analogy, there
are nine veils which disappear one after the
other in perfect sequence; when the last one
falls away, there are no more seeds. The
seedless state is achieved. Freedom is
achieved with all its meaning. Happiness is
just one of the many things that come from
freedom. At this point we say that what is, is
and what is not, is not, meaning that reality
without veils is and the subjectivity of the
veils is not. We would continue, saying, be-
fore the achievement of what is, you are not.
We can synthesize, saying that reality is what
exists; subjectivity doesn’t exist, or at best it

30
has only a relative existence that can be
measured by the veils which have yet to dis-
appear.

Seedless state and the cultures

The seed/ess state has been man’s \
search in every culture. Some cultures have
found methods to produce this state of Void.
Taoism is a true method; Confucianism is a
true method. In Confucianism the classics
have to be learned; there is no theory. There
are two ways of Tantra that are also true
methods. The Hindu way of Tantra uses the
Shakti, and the Buddhist way of Tantra uses
the Prajna. Shakti is our vitality; it is our sex.
When our sex becomes part of a sacred prac-
tice, and it is ‘ritualized following highly
specialized patterns, the perfect Unity is
achieved in what is known as the Samarasa
state. The Buddhist way of Tantra uses the
Prajna. Prajna means wisdom. The unity of
Prajnais the wisdom of the mind. The mind is
represented as a powerful female who en-
tirely consumes and transforms all sexual
energy, producing alchemical reactions that
change our psychic level.
We can continue with the list—that, by
the way, is not a very long one—of the
methods and techniques that have been dis-
covered throughout history for the fulfill-
ment of the human need for completeness

31
and internal freedom. But we will find that all
of them are based upon a praxis, a practical
knowledge, that has to be transmitted from
master to disciple in some unbroken chain of
transmission in order to be effective. This
approach has not changed throughout his-
tory to our times.
This makes true mysticism extraordinar-
ily difficult to find. There are the extreme
requirements of self-sacrifice and time that
are asked, so that only a scarce few, well
provided by nature, destiny, and a powerful
will can achieve the final goal. In the mystical
tradition it is usual to say that from ten
thousand disciples, one thousand would
have asmell of true mysticism, one hundred
would havea taste of it, ten would have alook
at it, and only one would-acquire the final
state.
With full Knowledge of all this, the Arica
System has been developed in orderto avoid
the need of a personal guide for all of the
steps except the final two where the com-
munion with the Master is inevitable.

The measurements of the psyche

The Arica Theory and System, therefore, _
is the first theory that makes the mystical
journey in a scientific way; that is, using!
measurements. Before Arica, the psyche was
considered a monster of endless dimen-
32
sions, a monster that we didn’t know, and
that was out of control in such a way that it
could pull any kind of trickery in the most
unpleasant manner at any time.
The Arica Theory says there is a psychic
territory that can be measured exactly. To
start with, there are nine domains of con-
sciousness; there cannot be ten or eight.
There are nine. This is a measurement. Our
psychic territory is divided into four possible
periods of four scales that have nine steps
each. Our psyche will always be in one of
these four possible scales. The first scale is
the scale of the psychotic state. The second
scale is the scale of the subjective state. The
third. scale is the scale of realization. The
fourth scale is the scale of the Realized man,
the man that is already living in Oneness with
God, knowing his psychic territory com-
pletely. There is nothing else but four scales.
This is another measurement.
We now know that territory completely.|
We are not any longer in idealism. We know!
with precision and detail everything that is‘
inside. We mean all. It is the first time this
territory has been.measured, and with this we -
-know all the possibilities for a human being.
That is why we speak of a scientific method
for spiritual realization, for making the jour-
ney with precise calculation, and for reduc- |
ing the time of necessary work to the
minimum under maximum conditions of effi- -
ciency.
33
Composition of consciousness
Arica says that our psyche is a projection
of our body. Our body is the fruit of our con-
sciousness. Hence consciousness is previ-
ous to body. Consciousness is what makes
our body. Consciousness is composed of
nine domains. There are nine systems in our
body that give us the impression of the nine
domains of consciousness. We know that we
have eight senses which give us the impres-
sion of the energies coming from the ex-
terior.
The senses are hearing, smell, equilib-
rium, touch, taste, kinesthetic, temperature
and sight.
The eight energies crossing the eight
senses give us eight consciousnesses, which
all together make the ninth consciousness
and that is the consciousness of life. Without
these eight consciousnesses, Unity, the
ninth, would be impossible. There are nine
domains. There are nine energies. From
these two aspects come the nine Divine Prin-
ciples which all together make the perfect
Void, seed/ess state. This has been scientifi-
cally measured, and can be proved. From
the nine Divine Principles the nine Holy
Ideas are derived. These are called psycho-
catalyzers because they catalyze our entire
psyche.

34
 Enneagon of the domains

Spiritual
St pall sentimental

hierarchies besten

work creativity

social intellectual

© Arica 1973

35
 Enneagon of the energies

consciousness

eroticism attention

stability intuition

vitality expressive-
ness

sympathy impulse

© Arica 1975

36
 Enneagon of the Divine Principles

All-Consciousness

No Time NOENOEBOIEG

No Position Freedom

er racicton Equilibrium

Interaction Equality

© Arica 1974

37
The point of fixation
One of these nine Holy Ideas is going to
be fixated in the beginning of our life. The
one which is the most sensitive will be af-
fected. Mechanisms of defense surround the
sensitive Holy Idea, and it will be fixed, be-
coming what we know as the point of the
fixation. The fixation establishes an endless
cycle, that starts in it and finishes in it, and
this forms our character.
This character becomes so obvious to
our friends that very soon our reactions are
predictable. It is fundamental therefore to
know our fixation. It reveals where we are
most sensitive, and it also reveals the point of
breakthrough in the mechanisms of defense
of the fixed point. It thus destroys the au-
tomatic patterns that have become our false
ego that we defend so desperately. To accel-
erate the breaking of these defenses of the
fixation, we use the method of relating the
passions that arise in our emotional life from
the fixed point to their corresponding vir-
tues. These virtues are worked in their objec-
tive positions, or those positions that pro-
duce the natural manifestation of the virtue
in Our consciousness as a reflex of the body.
It is fundamental to know our fixation. It
forces us to see the mechanical repeating of
ourselves of which we were totally unaware
before. When we say in Arica that men havea
mechanical life, and when we refer to this
38
 Enneagon of the psychocatalyzers

Divine
Love
Divine Divine
Truth Perfection

Divine Divine
Wisdom Will

Divine Divine
Strength Harmony

Divine Divine
Omniscience Origin

© Arica 1972

39
 Enneagon of the fixations

over- |
nonconformist
_ over- Over
justice maker, perfectionist

_ over- » over-
idealist independent

Over- over-
adventurer efficient

over- over-
observer reasoner

© Arica 1972, 1975

40
 Enneagon of the passions

laziness
lust anger

gluttony pride

fear deceit

avarice envy

© Arica 1972

41
 Enneagon of the virtues

action .
innocence serenity

——="S)
sobriety ey

courage ' truthfulness

detachment equanimity

© Arica 1972

42
unawareness as machine-like, using the well
known analogy of Gurdjieff, we are referring
to the automatism of the process at the level
of the scale of subjectivity—a level so un-
aware of itself that we call it asleep.

Mysticism through reason

Arica Theory then is scientific; the Unity
is achieved by means of reason. This idea
was never accepted before because the divi-
sion between mysticism and reason was
enormous. Reason became something to-
tally opposed to mysticism. The only way to
achieve the Unity was to make a jump, and
that required a lot of faith or you did not
succeed. That is why it has been so difficult
for human beings to achieve the seedless
state.

Levels of reasoning
Arica Theory says that there are levels of
reasoning, and that there are different logics
depending upon the level. With this we have
an integral view.
One of these logics is the Aristotelian
way of reasoning, formal logic. Formal logic
does not fit with reality, because despite the
fact that it establishes the principles of logi-
cal thinking, it doesn’t solve its inherent con-

43
tradiction with the constant movement of the
external world. There are two aspects: you
think, and it is as though you have paralyzed
eaything. Reality doesn’t happen that way.
ality everything flows. This means that
a reason is not matching reality. When
that happens you enter the endless process
of the chattering of the mind that in Arica we
know as dokosis, or the strength of the im-
agination so out of control that it forms opin-
ions about anything and everything.

Dokosis and the Gorgon

The ancient Greeks had a mythological
_representation for expressing this idea, and
for preventing themselves from falling into
the paralyzing endless going-of-the-mind.
This representation was the figure of the
Gorgon that had moving serpents instead of
hair. Whoever had the misfortune to look at
this terrifying head, in continuous move-
ment, which represented the state of dokosis ~
or endless chattering of the mind, would be~) ~

turned into stone, that is, totally paralyzed,

with no external action. All psychic move-
ment would become wholly subjective mind
stuff separated from reality.
We see that formal logic does not give |
any answer to the paradox of change. Thatis,
with formal logic, we cannot grasp reality in
full. It only reveals to us the principles of

44
 identity. These principles are only ideal, and
are not real in time, because the existence of
movement and change contradicts the very
roots of identity, and these are lost in the
process of change.

Paradox of change
The paradox of change has already been
solved. Hegel made a complete demonstra-
tion that change is not absurd or unintelligi-
ble nonsense. He found another step, the
step of dialectical reasoning that proves that
movement is not paradoxical, and that we
can. grasp it by reason. In politics the
socialists know how to use their theory. They
know dialectics; they are seeing change, and
they know how to provoke it. However, just as
formal logic did not give a solution to
change, dialectics does not give us the sénse
of Unity, since dialectical thought is endless,
and reality is not endless.
Another jump is necessary: reason that
discovers the Unity. With trialectics,
mysticism is achieved by analysis, that is, by
reason. With trialectics, reality is grasped in
full because we can understand the princi-
ples of change, establishing concrete points
of reference and sequence. With this we have
a complete instrument for scientific analysis,
where the unity of the entire process is
analyzed.

45
Reason as a triad
There are three ways of reasoning.
Reason is a triad. In one way, reason means
analysis. For analysis you need a hypothesis.
You need to have the ‘‘why,” the hypothesis
of knowing. Reason needs a necessary
hypothesis, a necessary analysis, and a
necessary conclusion.
We also see that there are three possible
ways of logic, and the principles of each of
them have been totally established in the
Arica System. One is analogical logic;
another is analytical logic; the third is em-
pathetical logic, the reason of becoming. In
the work of meditation in what we call our
psychic space, we use these three logics rep-
resented by three different characters.
With this triple analysis, the understand-
ing of reason begins.

46
 Chapter 2

Reason

What is a human being?

What is reason? Man is defined as a
being with reason. This is unique to human
beings. Reasoning is not found anywhere
else in the animal kingdom.
Why do human beings have reason?
What are the differences between animals
and human beings? One difference is that
each animal has its area of specialization.
There is no competition in the animal king-
dom; animals are in balance. Compared to
animals, humans have clumsy bodies; they
are not specialized. They cannot really run.
They cannot really hide themselves. They
cannot really climb trees like monkeys. They
cannot really swim. Human beings have
reason as a defense. Human beings have no
natural weapons against nature, and they
cannot defend themselves with their hands.
47
It is well known that the development of the
brain originates from the opposable thumb.
This is not the only factor differentiating man
from animals, but it is one of the most impor-
tant. Another is stereoscopic vision, which
syntonizes us with distance. Animals do not
have this; only humans have this. Why?
Humans are the only ones who have a
structure of space; animals do not. Another
factor is sex. Man has a completely different
sexual behavior.

The three instincts

What is reason based upon? Reason is
composed of three different elements. There
are three different ways of reasoning. The
three instincts are the bases upon which
reason is supported. But yet we need to know
what the instincts are. In this Theory, the
psychic manifestation of the instincts are /iv-
ing questions that we have in our interior,
and because of these living questions, life is
sustained.
The conservation instinct is the psychic
manifestation of the alimentary tract in our
body, or the expression of that body system
as a psychic function. Another is the relation
instinct, and it is the expression of the cir-
culatory system. Human beings are not cap-
able of surviving alone in nature for the sim-
ple reason that they are without defense.

48
 They learn slowly. It takes about eighteen
years for a human being to learn how to be
self-sufficient. The third instinct is the syn-
tony instinct, and it is the psychic manifesta-
tion of the central nervous system. We have
to know where we are in order to function. If
you do not know where you are, at this mo-
ment, you cannot reason. It is impossible to
reason. You have to know where you are be-
fore reason can begin to reason. If one of the
living questions is not answered, reason is
going to fail.
The living question for the conservation
instinct is, how am I? This living question is
present all the time. It is there even when we
don’t notice it. It is noticed when the conser-
vation instinct is threatened. The least threat
will put you in a panic of survival. This is
because the roots of life are in the conserva-
tion instinct.
The relation instinct asks the living ques-
tion, who am! with? We have to know who we
are with, whether they are friendly or un-
friendly. In human society this instinct has
been refined to the extreme. For example, in
our primitive life, man had to know which
animals surrounding him were friends or
enemies. We have the watchfulness of suspi-
cion because we are poorly defended. Our
security depends on our ability to recognize
who we are secure with. We are not tigers; a
tiger has no opponents. For humans, evena

49
mosquito is an opponent and a serious one.
The syntony instinct asks the living ques-
tion, where am I? We have to determine our
pasition in space because we need to have
planned movements in order to move with
the security of knowing where we are going
and what to expect when we get there.
Each one of the questions is a manifesta-
tion of one of the instincts. How am /? is the
manifestation of our conservation instinct.
Who am ! with? is the manifestation of our
relation instinct. Where am !? is the manifes-
tation of our syntony instinct.
Reason is derived from the three in-
stincts. It is psychically connected through
the three instincts to our soma, our body.

Three ways of reason

The instincts are the first psychic ex-
pression of the three organic systems; from
them emanates the next level of manifesta-
tion that is our intellect supported by our
reason. In this way every living question or
instinct is manifested intellectually as a spe-
cific logic, or as the basic principles that
make possible any particular way of reason.
The living question of the conservation
instinct is manifested as analogical reason.
This reason makes comparisons all the time,
asking, how am l, how is this, and how is
that? This analogical reason projects the

50
same question onto everything. It makes
comparisons, measuring all the time. The
function of this reason is permanently
analogical.
The living question of the relation in-
stinct is manifested as analytical reason. It is
essential for human relations. Without
analysis, we cannot really have a thought.
With analysis, we find that things are com-
posed of elements. When we find the ele-
ments, we know what things are composed
of, and we understand how things function.
In the same way everyone wants to under-
stand everyone else by making a constant
analysis. Relations between human beings
are this kind of struggle. The function of this
reasoning is permanently analytical.
The living question of the syntony in-
stinct, where am I|?, is manifested as em-
pathetical reason. This reason is manifested
as empathy. Empathy is to be alike, to be-
come alike. Sympathy is one of the principles
of empathetical reason. Empathetical reason
then, is putting ourselves in the place of
another. This gives us a different understand-
ing, which nothing else can give. In another
sense, empathetical reason gives to the syn-
tony instinct the “‘what to do.” This is how we
match reality.
Analogicai reason corresponds to the
conservation instinct. We take care of our-
selves by making analogies. We do not use

51
analytical reasoning in the matter of survival.
Reaction has to be fast. We have to trust in
and react to what our alimentary tract is tell-
ing us, a feeling that is sensed as a shock in
our lower belly. Suppose we are facing a
tiger, instantly we make the analogy that we
cannot fight the tiger. We run. Thus it is the
analogy that defends our life. This is the prin-
ciple of survival. Suppose, instead of making
an analogy, we were to use analysis, we
would become terrified and paralyzed in-
stead of reacting appropriately following the
conservation instinct. This is why we Say in
this Theory that in such a moment we must
let our kath (the point of awareness of our
alimentary tract) run us, take care of us: we
must never let our mind try to complete a task
that would only confuse it with the panic of
contradictory thoughts. So with analogy we
immediately measure ourselves against eve-
rything in the animal world. The big fish go
after the little fish; the little fish never try to
eat the big ones. Whenever we confront the
animal kingdom, it is this way. However, we
do not live in that kind of environment. We
live in a human environment, in a society.
This makes differences, and things become
more subtle.
Empathetical reason corresponds to the
will of doing, and is manifested as the syn-
tony instinct. Nothing is done without the
bridge of empathy which lets you move. It is

52
like going someplace unknown. It gets dark,
and you cannot move because you lose em-
pathy with the environment.

Twenty-seven ways of logic

Each of these three kinds of reasoning
has nine levels or nine different ways of
reasoning. For example, in analytical reason-
ing we have formal logic, dialectics, trialec-
tics and six others. There are three kinds of
reasoning, so there is a total of twenty-seven
ways of thinking. That means twenty-seven
ways of logic. There are no more. Any human
thought will fit into any one of these twenty-
seven possibilities of logic, which have been
totally established in the Arica System.

Three primary egos

Each one of these reasons functions
separately and thereby becomes a separate
ego.
Therefore we have one ego that is
analogical, one ego that is analytical, and
One ego that is empathetical.
The first ego, the analogical, is the
historical-ego. It is called the historical-ego
because it remembers the past—how we
have been in the past. This picture of past
memories is always present in us. If we do not
remember our past completely, we will not
transform our karma.

53
 The way to clarify our past in the Arica
method is through processing karma in
groups using a technique called the karma
cleaning machines. Until the moment the
karma is ended, the historical-ego will be cry-
ing inside of us with its definitive point of
view. It is always going to say, mama wants it
like this and papa wants it like that. This is an
example of the historical-ego.
From analytical reason the image-ego
emanates. We invent an image about our-
‘selves, and we try to represent that image-
ego in our relations with others.
The third ego is the practical-ego, and it
is the expression of empathetical reason.
This ego wants to do things.
Inside us, between the three egos, there
is a continous battle. The analogical ego is
always making comparisons by remember-
ing how things happened in the past. And itis
also concerned with how things will happen.
It is a Suspicious ego. The ego of the image
functions only for himself, and wants every-
thing to function that way. This ego is tre-
mendously preoccupied with what others
think about him. He defends his image more
’ than anything else. Thepractical-ego doesn't
want to listen to what the other egos are
saying. He considers it nonsense because he
wants to do things. But that is impossible
because his function will be disturbed by the
other two egos. When we know that we have

54
 to deal with a triad of reasons, we realize
internally the egos, and then we are ready to
move to the next step, the realization of what
we Call in the Arica Theory the natural-ego.

Natural-ego
The natural-ego is the result of the three in-
- Stincts in balance and well-compensated. A
psyche is well-compensated and in balance
when it understands that it has doors of
psychic compensation, it has laws, and it has
an equilibrium that has to be sustained. con-
tinuously. This occurs when the natural-ego
does not put prejudices before reality and
thus is aware of the functions of conscious-
ness. The natural-ego develops very quickly
in a mystical school. The natural-ego does
not want the game at all. It rejects it violently.
It is bored with it. The game does not provide
anything extra or beautiful. The natural-ego
does not want to hear the pain of the
historical-ego, the image-ego is really bor-
ing, and the practical-ego gives him a bad
time.
In this Theory, when the natural-ego is
realized, it is a healthy ego. Its health de-
pends on its level of reasoning. It is not sus-
ceptible to anything except reality. It can be,
live, and do in reality. This fourth ego is the
result of human will. Man has will when he
realizes the fourth ego. At this point man can

55
 manage himself. He can manage himself be-
cause he understands the game of con-
sciousness. Managing ourselves is not a mat-
ter of being tough with ourselves. Being
tough with ourselves just postpones some-
thing thatisgoing to explode sooner or later.
In each explosion there is going to be a low-
ering of the level of reason, a descent in mat-
erial manifestation point, never an ascent.
So there are three egos that when in bal-
ance become the natural-ego. When man
reaches the natural-ego, he respects himself
and he respects others. He is more mature,
and he can decide to play the game of his
own consciousness. Everyone has the inter-
nal pressure to achieve the natural-ego. In
the Arica Training this happens very quickly,
in a matter of days or hours. For the first time
you begin seeing yourself and accepting
yourself, without fear of the unknown and
. with complete security. Soon a person is de- |
veloped who is honest with himself and with
others.

Paraconsciousness
One part of our psyche is composed of
the egos which become the natural-ego.
Another part of our psyche is what has been
called by modern psychology the subcon-
scious. This is known in the Buddhist tradi-
tion as the alaya consciousness—alaya

56
meaning container. In the Arica Theory it is
called paraconsciousness, the huge con-
tainer that accompanies the consciousness
process, influencing it permanently and
nevertheless separated from it, following its
own laws and ignoring the effects of the pro-
cess. The paraconsciousness is a recipient
container that must be filled in exactly the
same amount for every human being. When
this container is filled, seeds are no longer
possible. Until that moment, seeds are pos-
sible.
We understand seeds as all of the unful-
filled desires that our mind produces due to
the processing of subjective attachments. If
we have the natural-ego, we understand the
process; we do not make a struggle of it.
Then we see that there are ways to fill the
container rapidly. The state appears natur-
ally, the state of Enlightenment—the
diamond state, which is the clarification of
consciousness in its nine Divine Principles.

Three states
We have three different states. The first
state is the state where the egos are divided,
and there are only the three egos struggling
against each other. The second state is the
natural-ego, the state of internal-honesty, a
kind of honesty that you do not exchange for
anything. With thiskind of honesty you fill the

57
container, the paraconsciousness, to
achieve the real se/f. When the real self is
achieved, the container becomes a part of us
entirely, and suddenly we remember our life
differently, and we see that nothing has ever
been forgotten. When we recognize that our
internal architecture is perfect, the seed/ess
state comes naturally and effortlessly.

Our psychic alikeness

There is a human process, a specific
process that is the same in all human beings.
Our physical alikeness is the first proof of our
unity as human beings. But now that we can
prove our psychic alikeness, it means that
our possibilities for unity are clear, concrete
and beyond the questions that arise from ig-
norance, the sinister mother of all prejudice,
that ugly enemy of mankind. If we have the
dimensions of the container, the paracon-
sciousness, and we know what it is, how it
functions, and what its laws are, we can ac-
celerate the process. We can accelerate the
process scientifically with perfect measure-
ment, following the first step, the second, the
third through the ninth step. When the con-
tainer is filled, itis done, and for the first time
you can see the Presence, and the diamond
state appears in that moment.
The diamond state, the seedless state, is
the pacification of all our being. Then it is
58
possible to say that since we know that there
iS a process in human beings, and since we
know the measurement of that process, we
can know exactly where we are. The maps
are concrete. We can see the process in our-
selves and anyone else. It is scientific; itis not
just an idea. This is a discovery like discover-
ing that our heart has four cavities and not
five, and functions following a certain pat-
tern and no other.

Scale of time
What is the fixation? The fixation is one
point where we are the most sensitive and the
most accomplished. The fixation is an imbal-
ance of the instincts which appears in a
human being before nine years of age. In this
Theory, with the help of the scale of time, we
can measure what is going to happen to us in
each year of our life. It happens like this in
nature. In winter there are no flowers, only in
spring. Snow falls only in winter. In our lives it
is the same. No learning can occur beforethe ;
right time comes. If we knew the right time
and right thing to learn in the right time, our
psyches would be almost complete at eight-
een years of age. We would have all our
capabilities already developed.
The use of these developed capabilities
gives us a different idea about how to reach
the Unity with ourselves and with others, be-

59
cause the knowledge of how we function is
going to reveal to us the position of the inter-
nal parameters in everyone else. This is
going to reveal all our similarities, but itis not
going to make a boring uniformity. The rich-
ness of the human psyche will never let this
happen. On the contrary, unbelievable im-
provement will appear, for the simple reason
that our capacity will be at its peak and so our
originality and creativity will be at the height
of their power. Life is the making of con-
sciousness.

The fixations
By knowing the scale of time, it is possi-
ble to recognize thefixation in the moment of
its emergence. The fixations are always
over-preoccupations. They are: over-
perfectionist, over-independent, over-
efficient, over-reasoner, over-observer,
over-adventurer, over-idealist, over-justice
maker and over-nonconformist. These are
the nine possibilities of the fixations.
In the point that has been fixated there is
the most imbalance. For example, in the case
of the over-perfectionist, nothing is ever
going to be perfect. He becomes an over-
critical character who criticizes the outside
world rigorously, and criticizes his inside
with the same rigor. He goes successively
from outside to inside and from inside to
outside.
60
 In the over-independent the same thing
is going to happen. Outside he is going to act
independently, making his own decisions.
He turns inside and finds chaos. In a rush of
independence he is going to destroy his in-
dependent act. He is so preoccupied with his
independence that he never has it.
The over-efficient character is always
preoccupied with acting over-efficiently out-
side. He overdoes everything, and this over-
doing ruins what he istrying to do. He cannot
match reality because his efficiency is exces-
sive. When he turns inside, he turns his
over-efficiency against himself and he ruins
himself. If he does yoga, he is going to kill
himself.
The over-reasoner character wants to
understand the outside. He wants to find
beautiful reasons. But he over-reasons and
never finds those beautiful reasons. He is
always going to have a question, because he
doesn’t have explanations for the reasons.
When he turns inside, he is going to reason
about himself, and he is going to continue
asking ‘why?’ and ‘“‘why?’’ indefinitely.
Whatever the reason is, there is always going
to be another ‘“‘why?”’
The over-observer character observes
because he is distrustful of the game outside.
He observes waiting to see something. While
he is waiting, the thing passes on, and he
puts himself out of the game. His observation
makes him aware of everything that is going
61
on. His observations about others and about
the internal processes in human relations are
acute and constant most of the time.
The over-adventurer starts by being a
secure man. In reality he would like to have
the security of the bourgeoisie, a kind of
practical security in the sense that his feet
are on the ground. But fundamentally he is a
man of action; although he denies to himself
as well as to others his insatiability for adven-
ture, and insists that he is just going to speak
about his fascination with security, he will
engage himself in the first adventure he finds
at hand.
The over-idealist character plans for the
future, farther than he can see. The result is
over-enthusiasm. He carries out his plans
outside with enthusiasm until they fail. En-
thusiasm then turns to the inside, and he
becomes isolated by his internal plans.
The over-justice maker character is al-
ways concerned with justice. He is con-
cerned with whether justice is correct or not
in everything. He is never going to find strict
justice outside. And if he does not find strict
justice, he will not start anything outside. In-
side he will judge himself until it really hurts.
The last is the over-nonconformist
character. He does not agree with how the
world is outside. When he starts seeing him-
self, he is going to find that he does not like
things about himself; he will propose to him-

62
self new ways of trying things, and thus he
will become a seeker who searches endlessly
everywhere.
These are the nine characters of the fixa-
tions. The point of the fixation can be bal-
anced. There needs to be a respectful under-
standing in each of us for our fixation, for it
teaches us about a very necessary point in
ourselves. It is the point we like the most. For
example, the over-reasoner character really
likes the correct truth. He really likes reason
itself.

The psychocatalyzers Np ar
The keys for balancing the fixations are
the psychocatalyzers. The mantramic repeti-
tion of the correct psychocatalyzer
immediately starts to catalyze our psyche,
just as the presence of iron in our blood
catalyzes the process of hematosis. This is
vital for our psyche. The fixation is a point
where we are especially aware and where we
are especially experienced. Each fixation is
equal. One is not better than another. The
enneagon of the fixations is the entire spec-
trum of our minds—although we have afixa-
tion point like home base, where the ego
always returns after it moves through the
nine points. Therefore we have to under-
stand the nine points. Understanding one

63
point is not enough. When the fixation is
gone, the natural-ego appears, and with the
natural-ego we are aware of the intensity of
the other eight points. Our psyche starts be-
coming richer. It beginsto see the other eight
parts and all our possibilities.

Movement in the psychic spectrum

In the laws of how this spectrum func-
tions, everything moves in the same way. To
explain, movement has an active force, has
an attractive force and has a function which
links the active and attractive and finally
gives a result. This is an explanation of a
change of material manifestation point.
Formal logic would make a syllogism estab-
lishing a first premise; the second premise
will lead us to a conclusion. However, func-
tion has to be seen in order to analyze and to
describe movement. The most classical ex-
ample is life. There is a man, there is a
woman, there is going to be a child only if
there has been lovemaking between the
couple. There are four elements here: man,
woman, love, and the result, child. The ele-
ment of function is always the action link.
For example, the number one point in
the enneagon of the fixations is the per-
fectionist. The active point for him is non-
conformity. The attractive point is indepen-
dence and the function is criticism. The
result is the over-perfectionist.
64
 Next is the independent. The active for
him is perfectionism. The attractive is effi-
ciency; he is overdoing himself. And the
function is a burst of independence. The re-
sult is the over-independent character.
The efficient starts by claiming his free-
dom, the active, until he finds that he needs
good reasons to sustain this freedom, the
attractive. After finding the good reasons, the
function, he will move to his point where he is
going to become over-efficient, the result.
The reasoner starts efficiently, the ac-
tive, then when things are not going well, he
moves to the point of observation, the attrac-
tive. Becoming indecisive, the function, he
goes to his point of reasoning endlessly, the
result.
The observer starts with reasoning, the
active. The pressure of the reasons will push
him to the point of wishing and trying for
adventures, the attractive. But very soon he
will find himself extremely uncomfortable in
the adventure, the function, and he will go
inside his point of fixation where he becomes
a merciless observer, the result.
The adventurer starts being an acute ob-
server who finds that things are not correct
and can be improved, the active. From this
point he tries idealistic plans, the attractive.
Exhausted by the process of planning, the
function, he will put himself in some adven-
ture, the result, that is certainly his principal
fascination.
65
 The idealist starts testing himself in
some adventure, the active, that will lead him
to move to the next point where he will want
to make justice for all, the attractive.
Frustrated by reality, the function, he moves
to his fixation where he is going to elaborate
idealistic plans, the result.
The justice maker starts by being an
idealist, the active. Then he becomes a non-
conformist, the attractive. His process with
reality, his idealism, will put him in the point
of the nonconformist; after failing in the
search for his own truth, the function, hefalls
into his fixated point where he will want to
make justice for everybody, the result.
The active point for the nonconformist is
the notion of what is correct or not. The at-
tractive point is the analysis of whether it is
perfect or not. And the function is that he is
not in agreement with what he is seeing. The
result is that he becomes a nonconformist
character. —
These are the analyses in triads for each
of the fixations. The analysis of the fixation
has to be done in triads; with this it has rich-
ness in the sense that it becomes more mean-
ingful for self-analysis. With this we see
across our karma, and we see across our
interpretations in a way that we have not seen
previously.
There is a moment when there are no
more veils. Our karma is clean, and the seea-

66
 less state appears. When there isa high reali-
zation of the seed/ess state, the Presence can
be recognized. Many cultures have de-
veloped very accurate techniques for the
recognition of the seedless state.

Gautama’s analysis
Gautama Buddha analyzed reality as fol-
lows. He realized that there is movement. He
Said very simply: if there is movement, there
is change; if there is change, there is no per-
fection in what is changing; that means that
what is changing is a composite of things. It
is Composed of elements. But nothing that is
composed of elements and that has to
change can be permanent. Then it has to
disappear. He then analyzes and Says: every-
thing that is born changes, so everything that
is born must disappear. Finally, he says this:
_ find what has not been born, because what
has not been born will never disappear. Only
when our consciousness firmly grasps this
idea, will we know exactly where we are
going. We are going to discover that which
was never born and will never disappear. In
the words of holy Gautama: that is neither
being nor non-being; it is Beyond.

67
 Chapter 3

Consciousness

Three factors of evolution

The deep transformation of human be-
ings has occurred because of the opposable
thumb, stereoscopic vision, and sex. These
three facts made the entire change in our
brain. Human beings are the only species
who can do things with the precision grip of
their hands. These movements are necessary
because we need to make weapons to defend
ourselves, and to match the animal world.
The precision grip of man’s hands begins his
history, and everything else follows from this.
The capability of the precision grip to do
things is the expression of the basic struc-
tures of volume and weight. Humans are the
only species who use the movement of the
precision grip of their hands constructively.
No other species can do this. With our hands
we can work, and that work has transformed
our brain.

68
 Our relations depend on stereoscopic
vision. With this we see differently. We calcu-
late concepts of anticipation from our struc-
ture of anticipation. We calculate how far we
have to run, and how good we are at running.
Man makes calculations in order to do
things. The other development in human be-
ings which has changed our entire life is sex.
We have a physical difference, in the sense
that we are the only species that looks at
each other face to face when we are making
love. No other species does this. The deep
meaning of this is that man is the only
species that loves himself. A tiger is not
proud to be atiger. But man is proud to bea
man.

Acceptance of ourselves
Man starts discovering the Creation and
understanding the Creator, and feels that he
is in His Image, because he can recognize
Creation. Human beings are already con-
templating the Creation from outside. The
highest state of our spirit is that contempla-
tion. We are never going to achieve that con-
templation if we don’t accept ourselves. The
acceptance of ourselves is not a matter of
decision. It is a matter of recognizing the
Divine Internal Prototype because we have to
be like the Prototype. If we become Him Him-
self, we can say we are humans in full, evolu-
69
tion is over. Evolution is not something end-
less. This is a dialectical thought. Evolution
has a limit. Only one species takes the last
step in evolution. There is nothing further
because only man has discovered his
Creator. This means the equa/ has been
made.

The equal
The making of the equal is the deepest of
all mysteries of Creation. Everything starts
with the sacred mantram of the divine name,
TOHAM KUM RAH. With this, the light comes,
the Creation comes. When man again
achieves this condition, and recognizes him-
self as TOHAM KUM RAH, the entire Creation
is over in the sense that alpha and omega are
completed: Man is contemplating Himself.

The metasociety
What is a human society?
We can define a human society as an or-
ganism formed by human individuals for the
purpose of survival. It is necessary to estab-
lish the laws and the rules that will make
possible the relation between individuals in
this communal life called society. We can say
that society is fundamentally a matter of es-
tablished and accepted relations. But these
relations always mean competition and

70
contradiction—the permanent tension in a
human society.
A metasociety is defined as an organism
composed
= of individual human beings who
are related not by established social relations
but by unity. Here we speak of unity of under-
standing which is only possible under objec-
tive terms or once scientific laws have been
established.
A human society starts becoming
civilized when it discovers the Unity. But
when that society discovers its internal unity
because it sees we are equal, it is trans-
formed in turn into a higher entity, into a
metasociety. This is a different society, a soc-
iety in perfect unity, a scientific unity where
we all understand what our psyches are. With
this we read one another more completely. A
metasociety can go where voice is not
necessary for communication. Such com-
munication is deeper than words. We do not
hear with our ears: we hear inside our hearts.
This cannot be expressed in words. Once our
karma is completely cleaned, this state is
natural in us. Since the time of holy Gautama,
it has been known that the natural state of
mind is Void. The natural state is the mature
state, a seedless state, that cannot be af-
fected by the exterior. That does not mean it
is insensible. It means that nothing can take
that consciousness out of the awareness that
everything is His own Image. |f conscious-

7
 ness is pure and clean, it matches reality
purely and cleanly. Once the diamond state is
established, it is permanent.

Scientific method
Human beings are ina time when there is
a need to jump level of consciousness. This
would be impossible if we did not have a
scientific method for doing it, that is, a
method that can be transmitted with com-
plete freedom. Arica is scientific, and the
proof is the School.

Nirvana and samsara

Let’s remember a poem of Chuang Tzu:

Fishes are born in water

Man is born in Tao.
If fishes, born in water,
Seek the deep shadow
Of pond and pool,
All their needs
_ Are satisfied.
If man, born in Tao,
Sinks into the deep shadow
Of non-action
To forget aggression and concern,
He lacks nothing
His life is secure.
All the fish needs

te
 Is to get lost in the water.
All man needs is to get lost
In Tao.*

Correct and complete: “‘All man needs is

to get lost in Tao.”’
What is nirvana? What is samsara? They
are the same. It is like this. The very first
teaching of Gautama was as follows. In his
enlightenment he was surrounded by all
kinds of people—young, old, sick, healthy,
curious, apathetic, devotees, non-devotees.
He looked at them, suddenly saying, oh, how
many Buddhas. Correct, because we are all
Buddhas. This is the most classical expres-
sion that nirvana, the state of emptiness, and
samsara, the state of the chattering of the
mind, are the same. Why? Both are the same
energy. Both are the same mind. Gautama
knew that it is in the destiny of every human
being to become a Buddha. He was saying
something strictly and totally true.
Here is Gautama’s analysis. There is
movement; that means there is change. If
there is change, there is no perfection. If
there is no perfection, that means there is no
unity. If there is no unity, then it is a compo-
site. If it is a composite, sooner or later it is
going to break down into its components.
Then everything that is born must disappear. -
Nothing that is born can remain. Seek that
One who has not been born.

73
Consciousness and love
In Arica Theory we ask the question,
what is consciousness?~and we answer:
consciousness is that which recognizes it-
self. In other words, consciousness is that
which can say about itself, “lam.” Of all liv-
ing organisms, human beings are the only
species that can say this. Humans are the
only ones that recognize themselves, and
this is the definition of consciousness. In-
stantly what follows is, what is love? Love is
that which recognizes its equal in another;
the more equal, the more love.

74
 Chapter 4

History

The Divine Human Prototype

A culture is born when the Unity has
been discovered. When the Unity is disco-
vered, it is not partial; it is complete. This is
the discovery of the Divine Human Prototype
in Realization, and because of this the entire
knowledge is manifested.
With the Unity we see everything com-
pletely. This can occur in many different
Styles. There is a process inside every culture
which starts in the zenith of that culture and
is repeated continuously.

History, consciousness and the Unity

What is history? History is the process of
consciousness. History is not a process of
economy. This does not make sense. Man is
always more than his principles of physical
need. His physical needs never account for
his real actions; it is his spirit that accounts
The)
for these. Man’s spirit never functions if the
Unity has not been discovered.
History is the consequence of the matur-
ing of the process of consciousness, which is
always trying to repeat itself, until the culture
is lost and becomes decadent. Then another
culture must reach its zenith and another
jump must be made.

The universal culture

At this moment of history we must go toa
planetary unity. This is close to happening in
some way or other. Human beings have to
jump to a higher level of consciousness.
The process of humanity is going to
achieve the universal culture. We are in a
process where the human mind can make the
jump and match reality. The need will appear
naturally. We are moving toward a universal
culture. Neither socialism nor capitalism is
the solution, and we must not take as a solu-
tion amixture of both. Freedom is one of the
principles of consciousness, as are the other
eight Divine Principles upon which a new
society and the universal culture are going to
be based. Unity must be achieved as a fact of
reason, and not as anact of faith. The univer-
sal culture will be made by reason. It will bea
cold analysis.
With reason we have to find the point of
no contradiction, and this will be achieved
exclusively in a scientific way.
76
 Chapter 5

The Arica System

The nine levels

The nine levels of the Arica System have
been developed following the nine steps of
the entire human process. Each level has
been carefully measured, and the Theory and
practice calculated in order to maintain the
efficiency of the exercises at a constant peak
which produces a calculated crescendo
without producing imbalance or psychic
stress. What follows is a very brief descrip-
tion of the levels of the Arica System with the
perspective of what is absolutely needed for
a true Realization.

The first level

In the Arica System we start discovering
what our psyche is, where it emanates from,
and what it is composed of. In the Arica
Theory we discover what reason is. We dis-
cover that in the logic of the Unity, known as
77
trialectics in this System, that the first law is
the Jaw of mutation, or how the process of
change occurs from one _point of manifesta-
tion to another. The second is the /aw of
circulation that describes the no contradic-
tion of opponents in every process. And the
third is the /aw of attraction that reveals the
inevitable mobility of every process, com-
prehending at the same time the Unity of the
whole. This method gives objective and sci-
entific parameters in full for guiding us in the
human process.
We discover that there are three kinds of
reason. We see that each kind of reason has
nine possible levels of logic. This is a final
philosophical critique of reason as our ulti-
mate tool of understanding. We have trialec-
tics as the methodology for a scientific
analysis.
In the first level of the Arica method, we
study the nine hypergnostic systems
manifested in the three instincts, the four
functions, and the two psychic poles which
close the circle of the hypergnostic spec-
trum. At this point the method of karma
cleaning machines is used, in which group
processing has a considerable part. This ac-
celerates the dynamic of losing our stratified
mechanisms of defense around our point of
fixation. Meditation is developed throughout
the intensive and ritualized work.
The hypergnostic meditation considers

78
the hypergnostic systems in one sequence
that forms the complete spectrum of our
psyche. This spectrum is studied using
eidotropes. In the hypergnostic systems we
understand the eidotrope as the symbology
by which our psyche grasps certain qualities
that belong to each system of the body. This
symbology is recognized by our essential
self, experientially, and is beyond words. For
example, the system of our sexuality
produces in us the energy of eroticism. But
eroticism is not grasped by our essential self.
If we think about the eidotrope, salt, which
corresponds to the sexual system, our
psyche understands it. If we want to refer to
our circulatory system and the input of life
that it gives to all the organism, irrigating it
with the blood stream, we use the eidotrope,
water. Our essential seif understands this as ~
impulse. Why does our essential self under-
stand only precise eidotropes? We have no
explanation. When we speak about sa/t and
water, we are not speaking of the composi-
tion of chemical materials, but of how our
inner self understands the psychic manifes-
tations that we call eidotropes.
There are nine ej/dotropes in the
hypergnostic systems. They are used to pro-
voke psychoalchemical changes which are
produced by the definition and comprehen-
sion of them by our essential self. With this,
consciousness is transformed, enlarged, and

if,
defined in its totality. These nine eidotropes
are: alpha, light, wood, water, earth, fire,
iron, salt and ether. .
Each eidotrope represents a psychic
quality that was known in the ancient al-
chemy as an element. However in chemistry
the word element has a precise connotation,
and so the alchemical elements, such as
earth, water, air and fire, are considered by
the modern mind to be matter composed of
molecules. Thus we do not use the word ele-
ment in the hypergnostic systems, since it
has distracting connotations that cause in-
ternal confusion. In fact, the alchemical ele-
ments were understood as actual matter only
by those who were not initiated in the art of
transforming the psyche.

The e/dotropes in the hypergnostic sys-

tems are:

eidotrope represents the energy

alpha attention
light intuition
wood expressiveness
water impulse
earth sympathy
fire vitality
iron stability
Salt eroticism
ether consciousness

80
 In this level, the work on the Temple is
introduced. The group also starts ritualized
meditation and sadhanas for consecrated
work upon our essential being through a
Process of meditation in our psychic space,
or in the projected space in which we can
imagine all our psyche in its objective size.
When we Say objective size, we mean
that our imagination is at the peak of its
power for visualizing and processing, as well
as for understanding ourselves, under com-
pletely known parameters, with utmost effi-
ciency.
With precise measurements in which a
perfect cube is inscribed inside our psychic
space, we learn to deal with and to clarify our
thought, separating what is analytical, what
is analogical, and what is empathetical. With
this technique we develop very fast the se-
quential order for our analysis as well as for
the recalling of past events.

Second level
In the second level of study we work with
the nine hypergnostic systems as the psychic
projection of the domains of consciousness.
The domains are projected in our psyche and
in Our surrounding world. In this way, we
discover what the territory of our conscious-
ness is, outside and inside. With this informa-
tion we know what our chances of movement

81
are. We discover that in each domain there is
a dichotomy. With the discovery of the
dichotomies, the active-attractive principle
is produced, and that makes possible the Cir-
culation of energy in our brain and in our
psyche.
The principle of action-attraction must
not be seen as contradictory but as com-
plementary. The reference for this principle
is Huang Ti, the greatest and most imposing
of all the Chinese figures. He devised the
symbol of the Tai Chi, the Supreme Ultimate,
as a movement associated with the love of
the complement rather than repulsion of
the opponent. The notion of opposites such
as day/night, hate/love, hot/cold, dry/wet
is dialectical thought—a Western interpre-
tation.
This principle of action-attraction can be
better understood with the following exam-
ple: when we become hungry, the attractive
is manifested, and gives us the impulse to
intake food which becomes the active point
that fulfills hunger. The hungry body takes
the active of the food and becomes trans-
formed in time to active by the satisfaction.
The satisfied body that now is active is going
to feel the need of outside work that now is
attractive for him and will proceed in this way
until he gets tired and the cycle is repeated
again. There is no contradiction between ap-
petite and food. In this way we understand

82
the active-attractive principle upon which
the /aw of circulation is based. In trialectics,
the circulation will always occur because it is
based on the principle of one thing linking to
another, and then, in turn, becoming the
other.
At this level we also discover inside of us
the scale of the /evels of consiousness. Our
psyche is composed of territory divided into
four scales where our consciousness resides
depending on its degree of evolution, and its
state of psychic health. Our psyche can be in
the scale of the psychotic, the scale of sub-
jectivity, the scale of realization and thescale
of the Realized man. At this point, we study
the second and third scales.
At this level of study, the physical body is
seen with different eyes. We understand that
the impact of karma has created networks of
tensions that are the accumulation of pain.
These remain until they are worked out
through a process of deep body work called
Chua K’a. When we liberate the tensions in
our body, we also liberate psychic tensions,
because every group of muscular cells is
connected to our brain. This signifies that the
tension that is at the extreme of a nerve end-
ing has actually imprisoned its correspond-
ing cerebral cell which no longer receives
any messages. It is closed in a kind of biolog-
ical anesthesia. We do not want to use these
muscles in certain ways because they cause

83
us pain. Therefore we restrict these move-
ments and start patterning more comfortable
movements; as we do this, awareness, clev-
erness, and the most valuable cerebral func-
tions are lost.
The work of Chua k’a is completed with
the exercises of kath generation, and with
the systematized movements of breathing
and meditation of the fire exercise. In the fire
exercise, music and repetitions are com-
bined with kath centered movements
—centered in the point of awareness of the
conservation system. All these combinations
achieve the aim of an integral meditation.
The meditation technique of the twenty-
four lights is also introduced. With this we
learn to concentrate in each organ of the
body separately, in accord with the internal
balance and sequence of interrelations of
our organic functions.

Third level
In the third level of study we discover
another parameter, another measurement,
called mentations. The mentations are our
body divided into twelve parts. They repres-
ent a psychic scale by which consciousness
organizes life. Using the mentations, a
psyche organizes its life. They provoke ques-
tions inside us, by which we recognize their
functioning. The mentations are as follows:

84
 mentation organ answers the
question

substance ears what is it?

form eyes how is it?

Possibilities nose what is it for?

needs mouth is it useful to

me or not?

impulse heart do |! want to or

not?

assimilation liver how can it be

integrated?
how can |
assimilate it?

elimination kidneys & what is

colon unnecessary?
orientation genitals what does it
lead to?

capacity thighs & what resistance

upper arms does it have?

charisma knees & what is its

elbows appearance?
means calves & with what
forearms means?

goals feet & to what ends?

hands

85
 Eachmentation is connected with one of
the twelve possible separations in our body.
Our psyche, as in the case of the e/dotropes,
needs a set of symbols to grasp these ideas.
Working with the yantras of the mentations,
we obtain a language that no concept can
give us.
For example, what is substance? It is not
possible to define substance conceptually. A
symbol is needed. How can this be transmit-
ted? Substance is transmitted with the yantra
of substance. There is nothing more power-
ful for our essence. It is an essential lan-
guage. The yantras of the mentations speak
to us directly through the veils of conscious-
ness. If we work with the yantras, they will
cross all the vei/s, one after the other, and
they will speak directly to our essence. With
this we obtain the enlargement of our psyche
to its capacity. Our life is different when we
organize it ‘with the language of the yantras
of the mentations.
Another method in this level of study is
the analysis of the Divine Human Prototype
fora full understanding of the composition of
our psyche; and for understanding the pro-
cess and the possibilities that it has. This is
an analysis of the Divine Human Prototype
made in relation to us, or to our position in
the journey. This journey will finish when we
have fulfilled the Eternal: Prototype. This
analysis is called protoanalysis, indicating
that it is the prototypical analysis of the One
86
that gives us a final map for the journey. In
this way, we enlarge our knowledge of our
psychic territory. We also acquire an instru-
ment for interpreting humanity, since every-
body can be measured by the same pattern of
the Divine Human Prototype. With this know-
ledge, it is possible to know where people are
in relation to their own life, in relation to
society, and in relation to themselves. We
also recognize the elements of the balance in
our psyche, and we recognize the doors of
psychic compensation by which our psyche
manifests its different states.
When we have psychic conflict, or pres-
sure from the internal process, our psyche
opens doors by which it attempts to compen-
sate. All the doors are not equally manage-
able. There is a need for us to understand
where and why our psyche seeks compensa-
tion. Normally society does not admit the im-
perfections it has, and prefers to think about
itself as perfect. This restricts the possibility
of fulfilling our need for compensation. The
interpretation of this problem trialectically
allows us to recognize that the psyche needs
to open the doors for its compensation, and
leads to a more human understanding of
Ourselves.

Fourth level
In the fourth level of study, we learn the
Game of the Scarab. What is this game? We
87
have to discover our internal twenty-two Ar-
canas. For this we use a special set of cards
with forms and figures in which the elements
of the traditional Tarot have been clarified for
the purpose of meditation. The twenty-two
Arcanas in this fashion acquire the qualities
of complex ideograms that are for us like the
letters of an alphabet with which we con-
struct ideogrammatic words, sentences, and
reasoning that produce the deepest of all our
self-understanding and will be revealed in
full in the eighth level of the System. This is
followed by the fifty-two Minor Arcanas with
which we open the four ways of understand-
ing Our consciousness.
At this level we also study the eight Di-
vine Principles and the path of light that is
synthesized in the Game of the Scarab. This
is acosmological interpretation that gives us
self-understanding as the microcosmos or
Objective reflection of the entire Creation.
This provides us with a different sense of
being in relation to ourselves and in relation
to all existing things. With this we acquire
consciousness about the world of manifesta-
tion, about the world of formation, and about
the world of generation, which is fully de-
veloped in the ninth level of the System.
Also in this level, the knowledge of how
the psyche transforms our physical energy
into psychic energy and how this works is
acquired through the theory and practice of
Arica psychoalchemy.
88
 Kinerhythm is a sacred exercise. This
exercise evokes the state of ecstasies.
Kinerhythm makes our brains sing. We can
observe our psyche through kinesthetic
movements. That is, we can feel the sub-
tleties of our kinesthetic sense, and with this
we enlarge our mind to its whole capacity,
and touch the depths of our psyche. This
ultimately produces an extraordinarily deep
state of concentration.
In this level oneumorhythms is a neces-
Sary technique for transferring conscious-
ness to our body using the breath and rhyth-
mical counting of the heartbeat.

Fifth level
The fifth level of study of the Arica
method is the opening of the rainbow eye.
The domains are worked in ritual—talking to
the divine consciousness. The working of the
divine consciousness has to be ritualized.
The ritual gives us the experience of the nine
domains with the understanding of the full
scale of consciousness composed of four in-
terscales with nine steps each. The scale of
time and the steps that our consciousness
experiences during its development are also
learned. The basis of our journey is the un-
derstanding of the experience of our past life
as knowledge. It provides us with a different
notion about the years of our lives and what
89
each year of our life means for our con-
sciousness.
The opening of the rainbow eye means
that our consciousness will be trained to dif-
ferentiate the nine domains, and will always
be aware of where we are in relation to real-
ity. Itis at this point when objective thought is
acquired, and a series of exercises for
elucidating reality is introduced.
At this point the entrance to the School is
offered under totally free conditions.

Sixth level
The sixth level of the Arica method is the
alpha heat, the sacred heat. In Tibet, this is
known astumo. Everything is ritualized. This
is a fight with your consciousness. Your con-
sciousness is presented as an enemy. You
have to fight. The a/pha heat transforms your
entire psyche by means of a struggle be-
tween your consciousness and its inhabit-
ants, until your consciousness becomes free
of all ego attachments. The alpha heat
becomes the Tadyatha, the mother of the
Buddhas. Consciousness is complete and
will not sleep again. Consciousness knows
its function.
Also at this level, we study the complete
laws of reason by using trialectics or the
logic of the Unity that was introduced in the
first level. Trialectics transforms our attitude

90
 about reality because with this instrume
nt we
can grasp, for the first time, reality as it reall
y
is. With this knowledge we understand
and
explain the necessary unity between the
dif-
ferent branches of science. It is possible
to
structure a comparative description showing
the links between the physical and biologic
al
Sciences and the social and psychologica
l
sciences, thereby giving us the understand-
ing of the whole. This is done not as a decla-
ration of good will, but because the descrip-
tion of common facts between one science
and another gives us the idea of the unity of
all human knowledge.

Seventh level
The seventh level of the Arica method is
the ritualized work of the nine Divine Princi-
ples. This method is called the cutting of the
adamantine pyramid or the cutting of the
diamond. The cutting of the diamond is the
Clarification of the Divine Principles.
The diamond has the form of a perfect
pyramid, and on each of the sides are two
Divine Principles that when understood and
recognized by our consciousness produce
the upper limit of its possible Clarity. This
Clarity will no longer be obscured by any
material contradiction, and because of this
permanency, nothing can alter what we call
the adamantine state.

91
 At this level of study we do the hyper-
gnostic analysis that follows the hypergnos-
tic scale of meditation and awareness. In this
analysis we make the union between our in-
ternal domains and the external world in
such a way that we are always reading the
internal meaning and the internal links of
everything.
At this level techniques are introduced
for completing the mystical union at the
zenith, the culmination of its expression in
| what is known in the Indian tradition as
- Samadhi, or as Satori in the Zen tradition.
Total awareness of our senses in their
psychic manifestations is also developed.
This is vital for understanding the language
of our dream state and the development of
dream yoga that prepares us for working the
Bardo state, or what our consiousness will
find after death. At this level slow spins for
technical concentration in movement are put
into practice, as well as the circulation of the
psychic energy in what is called uroboros
in movement.
The meditation over the skeleton is alsc
learned in this level, giving us a final and
- complete insight into all our being. The pur-
pose is to use the technical skills that have
been learned up to this level in order to per.
form an extremely complex meditation that
at the time, is ritualized and consecrated

92
 This work must be performed with precision
and skill. We can say that here we are under-
standing ourselves, materially speaking, to
the bone. There is no more; when this work is
finished and acertain period of time has pas-
Sed, the effect of this meditation starts com-
ing out and expanding all the rest of our-
selves physically as well as psychically and is
transformed in what we know as theadaman-
tine state, permanent, clear and unchange-
able.

Eighth level
The eighth level of the Arica method is
called Monastery |, and starts with the ritual
of the Golden Eye for the voyage of our con-
sciousness inside our body. The second part
of the work consists of techniques of trans-
ference of consciousness. This is followed by
the ritualized work of the Bejewelling of the
Kingdom.

Ninth level |
The ninth level is Monastery // where the
work is the ritual upon psychic volumes, from
which develops the Universal Stature. What
follows is beyond words.

93
 /

Techniques of support
The entire work is supported by lateral
techniques: psychocalisthenics, a series of
basic movements, mantram techniques,
breathing techniques, movement techni-
ques, balancing techniques, kath generation
techniques, and proper diets. Concentration
techniques and contemplation are a part of
the work called the desert, and they are also
spread through all the Arica System in a
proven balance to provide support for the
extremely fast movement and the dramatic
changes that occur from the very beginning
of the work.
In the Arica School it is possible to com-
plete the entire path. We have the fastest
method ever. We are working with parame-
ters, and we know what we are doing.

What is Arica?
Arica is a historical movement. Why?
Because it is the product of our time. Without
this historical time, it would not happen. For
the development of this method, it was
necessary to have a School. Arica is a move-
ment which goes to all levels of society.
Arica has a complete, proved and teste”
method. With this method you can learn di-

94
 rectly. This makes the method available to
the greatest number of people in this mo-
ment of time. Anyone is free to learn by him-
Self in individual trainings. However, in Arica,
we consider that group processing is impor-
tant for acceleration.
The Arica method is now available in the
form of separate manuals with precise and
tested indications in order to make the work
possible under almost any circumstance of
time and resources. Nevertheless, we re-
commend strongly the participation in group
work that can be done in the Arica Houses or
in independent groups that maintain a con-
nection with the School. These will provide
expert and truly necessary advice.
To be an Arican you have to want to be in
the School. Arica means freedom. There is
no paper, no signature, no promise. We are’
playing the whole game of consciousness;
_ there is nothing else.
But when we say freedom we also say
esponsibility. Freedom does not exist with-
‘out responsibility. The relationship between
freedom and responsibility is a directly pro-
portionate one. For this reason and because
it is objective truth, Arica focuses attention
with analytical coldness on the point of re-
sponsibility. We are extremely demanding
“about this because we know that with re-
| sponsibility we are enlarging freedom.

95
 What does coming inside Arica mean? It
means coming inside of the Body of the
School. You are going to feel different
energy. This is something that has always
happened, because in Arica we have a differ-
ent energy. It unites you with the School. The
School will ask for nothing. Freedom is al-
ways here. Arica is you.
May the peace of God be in every human
being.
TOHAM KUM RAH

96
 Chapter 6

Meditations

97
 Meditation: Birthof Light

Sit facing the Birth of Light yantra.

Concentrate your sight on the center of

the yantra and repeat in a medium voice OM
three times, AIM three times, HRIM three
times, and HUM three times.**

With your sight on the center of the

yantra, feeling your heart, repeat inamedium
voice TOHAM KUM RAH for ten minutes.

“*A pronunciation guide for the meditations can be found on

page 119.

98
 This yantra is used for the meditation,
the Birth of Light. Yantras are used in the
Arica System for recalling the attention of
our interior being. For this purpose the yan-
tras use form and color following laws, so
that they are actual expressions in form and
color of symbols that are directly understood
by our essence.

yantra: the Birth of Light

© Arica 1974

99
 The following are fourteen steps that
lead our consciousness to a high state of
meditation that is produced when we dis-
cover or repeat to ourselves the correct se-
quence of the fourteen steps until we acquire
the recognition.

Read the Fourteen Pillars three times:

The Fourteen Pillars of the Perfect

Recognition

1. | recognize that the characteristic quality of my

psyche is the absorption of experience.
2. My psyche is the expression of my nine body
systems and the eight sensorial consciousnesses
by which it relates to the exterior world.
3. My psyche absorbs according to its /evel of
subjectivity.
4. The external world is energy and movement,
and my psyche absorbs that energy and that
movement or receives an effect from the exterior
through the eight senses.
5. When | receive impressions as effects from the
exterior, | remain tied to the exterior; my psyche
tends to become overloaded and tends to search
for an exit through one of the doors of compensa-
tion.
6. The sum of effects or experiences provokes in
me abstract concepts that are called the basic
structures by means of which / explain reality to
myself.

100
 7. Every impression-effect that | receive inevita-
bly generates a new effect inside of me. All
experience-karma creates its corresponding
effect.
8. Since | explain the exterior world to myself
with the basic structures and since the basic
structures have their roots in karmic experiences
from the past, a// explanations that | can makeare
actually my past.
9. If | am only contemplating my own explana-
tions, | cannot continue being deceived by believ-
ing that | observe rea/ objects, for although ob-
jects of the exterior world are real, | can absorb
from their reality only what my /evel of con-
sciousness absorbs with its understanding.
Therefore, / always see my level and inside my
own level my basic structures that are actually
fruits of the past.
10. If | believe in exterior objects as being real,
they will produce effects inside of me. If | see
exterior objects as expressions of my level of
consciousness, objects cease to produce effect
inside my psyche.
11. When effect is produced inside my psyche, |
feel this effect as a psychic process with the con-
sequent discharge of energy. When | do not ab-
sorb the effect of exterior objects by understand-
ing that what | am seeing is my level of con-
sciousness expressed in the objects that | feel, an
effect-reflex is produced which acts in the form of
a psychic-arc between my interior world and my
exterior world, both parts of my consciousness
that united by the arc of non-effect produce
psychic recharge.

101
12. | see with total indifference the works of my
physical body, the movements of my mind and the
exterior reality, understanding that my true con-
sciousness never moves and being naturally
quiet is the Perfect Witness.
13. The separation between Perfect Witness and
process-of-consciousness is represented by:
a) the exterior activity that | absorb ac-
cording to my level,
b) my own physical body processes, and
c) my mental and psychic processes.
When | understand that my consciousness
must not be identified with any of these three
activities, a psychic-arc is produced between
Witness and spectacle by recognizing that the
spectacle is a projection of the Witness.
14. Finding my Real Being in everything, every-
thing serves to enlighten my consciousness with
the strength of the psychic-arc of the recognition
that everything is my consciousness and that my
consciousness is the elemental-Void.

After reading the Fourteen Pillars three

times, do the following meditation on the
mentation of substance.

102
 Sit facing the substance yantra.
Concentrate your sight on the center of
the yantra and repeat in a medium voice AIM
three times, GAM three times, GLAUM three
times, and HAUM three times.
With your concentration on the center of
the yantra, place your attention in your ears
for three minutes.
yantra: Substance
© Arica 1975

103
 1
04
: e SaluaS
JO SesiosEXxE
JO UO!}e}|PaW
Ul uoljoe Bulsn84} WY}AUJ
JO
jeoISAYd JUSWIBAOW
JO} UO!}eEJJUBOUOD
Puke BOUBLGSIONe
JO A}l[eos
 ~
a
aS
ccd)
xe)
=
w~
”
fa)
O
=
<x

(o)oO
—hk
The equal: a religious instrument used in
Arica for the transference of consciousness
during the psychic-arc produced in an exer-
cise known as traspaso between the Elder
Brother of the School! and the brothers and
sisters of the more advanced levels of the
School.

106
he equal

107
all
ti
=al
wa
>=
Judgment: the twentieth card of a set of
twenty-two cards of the Major Arcana of the
Arica Tarot used in the Game of the Scarab.

108
JUDGMENT
Three forms of logic
The laws of formal logic are
. identity A=A
2. contradiction A # B
3. exclusionA #AA+B
The laws of dialectical logic are
1. quantity into quality
. interaction of opposites
3. negation of negation
The laws of trialectical logic are
1. mutation
2. circulation
3. attraction
Trialectics
Law of mutation from one material manifesta-
tion point (MMP) to another MMP.
a) Ina mutation the equilibrium is internal, is
function and generally is pure, invisible ac-
tion, e.g. tin++-copper are attractive, fire is ac-
tive, the absorption of heat by the metals is
the function, the result is bronze.
b) The MMP’s, the jumping points, are
neutral points of retention of energy, e.g. the
sun, the planets, the moons.
c) We move in a universe with pre-
established laws and points.
d) The absence of function provokes con-
tradiction which in turn struggles to find
equilibrium that can only be resolved down-
ward.
Law of circulation or law of equilibrium
among opposites.
a) Inside everything is the seed of its appar-
ent opposite.
110
 b) From the cosmic viewpoint opposites do
not exist.
C) From the cosmic viewpoint there are no
collisions; there is circulation, that is, pro-
cesses.
d) In nature there are no accidents.
Examples:
In achild there is old age; in old age there
is a child.
In life there is death; in death there is life.
In heredity is adaptation; in adaptation is
the hereditary potential.
The paraconsciousness is the supercon-
sciousness in a latent state; in the supercon-
sciousness is the paraconsciousness.
Law of attraction of one MMP to another
higher or lower MMP or law of perpetual
movement of all creation.
a) Higher MMP’s are subject to a smaller
number of laws, e.g. the sun in relation to the
planets.
b) Higher MMP’s are more permanent but
have a greater range, less internal movement
and greater exterior expansion, e.g. the sun,
the Buddha, the angel.
c) MMP’s are preestablished; they are not
accidental.
d) One MMP’s attraction to another can be
ascending or descending.
Examples:
Violet is attracted by blue.
The group apparently lost its freedom to
achieve a higher freedom.
At
Psychic Space
© Arica 1975

dd2
 The psychic space is the place where we
go to solve our problems by facing our in-
terior processes, as well as by facing the real
world, in the best condition for achieving
Clarification of our pyschic powers.

113
Dokosis
© Arica 1976

114
Dokosis: the endless chattering of the mind,
out of control, paralyzing our real action, is
represented by the classical figure of the
mythological Gorgon.

115
 Meditation: Perfect Unity

Sit facing the Perfect Unity yantra.

Concentrate your sight on the center of

the yantra and repeat in a medium voice OM
twelve times.

Concentrate your sight on the yellow cir-

cle of the yantra and repeat in a medium
voice TOHAM KUM RAH one hundred and
eight times.

116
yantra: Perfect Unity
© Arica 1975

117
sjuspNnys JO ANOID © UYIM OZEUY] ALISO

118
 Pronunciation guide

OM vowel sound as in home

RAH rah vowel sound as in hurrah

HAUM houm vowel sound as in sound

AIM [em’ vowel sound as in

(A) eye (IM) beam

HUM vowel sound as in whom

KLEEM vowel sound as in beam

HRIM vowel sound as in beam

GAM gam vowel sound as in calm

GLAUM gloum vowel sound as in sound

TOHAM to ham’ vowel sound as in (TO) toe

(HAM) calm

KUM koom vowel sound as in whom

RAH rah vowel sound as in hurrah

119
 This book is a limited edition and is
available only from Arica Institute. An editior
for general distribution will be published by
Simon and Schuster in Fall, 1976.

Copies of this book may be obtained from

Arica Institute, Inc.

24 West 57th Street
New York, New York 10019
212-489-7430

Arica Institute is a not-for-profit corporation

federally tax exempt.

THEOLOGY LIBRARY
CLAREMONT CALIE.
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 BP
605 Ichazo, Oscar, 1931-
AT123 The human process for enlighte
freedom : a series of five lectu
Oscar Ichazo. -- lst.ed.-= New Y
Institute, cl1976.
L2Oo. § S20. 3 leu.

1. Arica Institute. I. Title.

A OCIGG/5
The Arica Theory is the explanation of the Unity
by the discovery of a new logic tNat describes the
proce$s and the Unity of the Whole. With this, we
have the tool for systematizing the description of
all the human psyche. Since we know the entire
territory, and since we have the correct maps and
measurements, we can approach the human
process with complete knowledge of all the
parameters and the possible variables. With this
knowledge the human process is understood for
the first time completely and scientifically, and is
scientifically systematized and delineated.