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The author dedicated fifteen years to the creation and development of a novel mental body that
he called intergic theories. (The term intergic is a neologism derived from the words Synthesis
and Energy). This work attempts to explain this theory.

The structure of space appears empty and invisible to our perception, however, each point in
space contains the total information of the rest of the points.
Quantum mechanics calls this phenomenon "Lattice." It contains the information of the entire
universe at each point.

The structure of space includes many dimensions. When a portion of space is modified, this
modification affects each of the points and the whole. A thought or emotion also affects the
lattice. There are homogeneous or coherent lattices and others that are distorted. The lattice is
capable of being modified. Each force or field is a distortion of the lattice: the gravitational force,
the interaction force, the electromagnetic force. These forces are called syntergic bands (very
important to understand the existence of levels of consciousness, since each level is associated
with a band).

Between reality and perception there are transformation processes that occur through our
neural machinery, this shows us that we actively intervene in the creation of perceptual reality
and that we are not separated from objects or living beings. Reality is one but we divide it with
boundaries of separation that depend on the level of consciousness at which we function and
not on reality itself (Ken Wilber). To access reality as it is, we should place ourselves in the
consciousness of unity, erase our filters, our personal history and our conditioning. What we
perceive is a limited human creation.

The level of consciousness of each person determines the reality we perceive. Only when we
become the lattice itself will we perceive reality as it is, moving towards the consciousness of
unity.

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Jacobo Grinberg-Zylberbaum

The internergic theories

ePubr1.0
XcUiDi 04-26-2021

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Original title: Theintergictheory

Jacobo Grinberg-Zylberbaum,1991

Digital Editor:XcUiDi
ePubbaser2.1

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INTRODUCTION

I have dedicated 15 years to the creation and development of a novel mental

body that I have called “SINTERGIC THEORIES”.
In this book, I present the conceptual foundations of this model of Reality.
Over the years, I have published a number of books and research articles
that originally attempted to share the evolution of my thinking, but I have
never presented Syntergic Theory as a finished, complete product.
This book aims to satisfy this desire and purpose of synthesizing, in a
single text, an entire theory that must continue to be perfected but that already
appears to be solid and well-founded.
The origin of the Syntergic Theory was the question of how the
transformation of brain activity into sensory experience takes place. The
appearance of a percept that is qualitatively different from neuronal activity
and distinct from spatial energy fields (light as such is not found in
electromagnetic fields in space or in brain activity) intrigued and amazed me
on such a deep level that I decided to dedicate myself entirely to exploring
the possibility of explaining this appearance, using any useful tool, from pure
neurophysiological research to shamanic and mystical studies.
In fact, during these 15 years, the search for an answer to the question
about the creation of experience and perception has forced me to review, live
and explore areas of human knowledge that are apparently dissimilar and
even contradictory to each other but that in the light of the question I posed
have seemed to me to be complementary and mutually enriching.
In this way, studies and concepts of contemporary Quantum Mechanics,
Psychophysiological approaches, elements of Jewish and Christian Mysticism,
developments of Buddhism and Hindu Yoga and the experiences of Mexican
Shamans have provided the pieces of a vital and fascinating "Game of Beads"
that, just like in Herman Hesse's masterful novel, has constituted a delightful
game that now, with this work, I intend to share with readers interested in
understanding the roots of the creation of any and all possible realities for
the human mind.

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CHAPTER I

THESTRUCTURE OF SPACE

For common sense and perception stripped of conceptualizations, Space appears

empty and lacking a fundamental structure.
This deficiency, however, is only apparent, since it depends on the brain's inability
to decode an energetic organization that exceeds neuronal complexity.

This inability also manifests itself in the conceptual realm when a poorly developed
mind is presented with some abstract idea that overwhelms it or when the experience
of the "other" does not have an experiential reference in oneself.
Something similar happens in relation to the structure of the Space which is presented
as invisible and even nonexistent for perception.
However, the fact that, from a tiny portion of Space, it is possible to decode a visual
image with a very high information content, indicates that there exists a structure of
Space capable of including that information. In fact, the human capacity for spatial
decoding suggests and indicates that the information content of the entire Universe is
represented and concentrated in each one of the points in Space. For example, we can
perceive a starry sky that is billions of kilometers long, seeing it through a small hole
made in a sheet of paper. What we perceive is the information contained in the space of
the hole.

The same conclusion is reached through the use of optical magnification

instruments. For example, information from a powerful telescope focused on a distant
galaxy is transformed through an astronomer's visual system into an image with a great
amount of detail about the stars.
What the telescope does is amplify the information that interacts with its mirror in
the Observatory Space, so the information of the distant objects is found in each zone
of that Space. An infinite number of objects can be focused from the same point, so
that point contains the information about them. From these observations, it can be
deduced that each point in Space contains the total information of the rest of the points
and that there must exist a structure capable of containing such information.

Quantum Mechanics has christened this structure with the term "Lattice". The
Lattice or lattice must have a colossal capacity for information inclusion to allow it to
contain all the information of the Universe in each of its points.

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The Guaraní Indians have wanted to express the same idea using a textile writing. They
weave their ideas, expressing them through embroidered fabrics. The fabric that represents
Space is made by making the threads of the rest of the fabric affect each point of the fabric.

The maximum amount of information that a structure can contain depends mainly on its
vibrational capacity. For example, the higher the frequency at which an energy field can vibrate,
the more information it can carry and contain. From this point of view, the Lattice of Space must
be capable of vibrating at infinite frequencies, at each of its points.

On the other hand, the amount of information that a structure is capable of containing
depends on the number of dimensions it includes. A plane, for example, is capable of containing
less information than a three-dimensional object.
From this point of view, the fundamental structure of Space or Lattice of
It must itself be located and include a certain amount of dimensions.
We could deduce, from the above considerations, that the structure of the Lattice of Space
consists of a colossal and multidimensional matrix of vibrational capacity in which the
information of totality converges at each of its points.

Another feature of the Lattice structure, deduced from our perception, is that, by modifying
a portion of this structure, this modification affects each and all of its points. For example, we
can observe the explosion of a SuperNova from any area of Space using an instrument with
sufficient power. In the same way, the flight of an insect can be seen from any point in a place,
so the change exerted on an area of the Lattice must, by force, affect and modify the rest of its
portions. From this point of view, the Lattice must possess a structure similar to that of a
superconductor of total fluidity and capacity for interaction between each and every one of its
elements.

In addition to the above and also deduced from our perception, the structure of the Lattice
is empty throughout its extension and at each of its points.
For example, let us move in any direction in Space or stand in any of its locations and we will
never find an area in which the image resulting from the decoding of the Lattice disappears.
Therefore, the Lattice occupies the entire Space with no areas of its absence.

From the above it follows that the structure of the Lattice is that of a multi-dimensional
superconducting matrix, without discontinuity zones, with a colossal vibrational capacity and a
total convergence organization at any of its points.

Another of the characteristics of the Lattice, also deduced from our perception, is that the
information contained in its structure can be decoded as a continuum. When, for example, we
move in a direction, the images

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They merge with each other, giving us the sensation of perceptual continuity. Of course, this
continuity depends on the characteristics of our brain processing, which acts as a kind of "Glue
of Reality", but it also reflects a basic information continuity contained in the fundamental
structure of the Lattice itself.

Another characteristic of the Lattice is that it has the ability to modify its own structure on
different time scales. A neutron is a modification of the basic structure of the Lattice with a fixity
and permanence greater than a meson.
Similarly, a rock is a distortion of the Lattice that lasts longer than a candle flame.

We will see later that a thought or an emotion also affect the structure of the Lattice and are
distortions of the same structure, just like what we call a macroscopic material object or a
microscopic elementary particle.

The temporal permanence of a lattice distortion depends, among other things, on its
recurrence and whether its structure coincides with some natural mode of organization of the
lattice.
An area of the Lattice in which there are no distortions must be completely homogeneous
and coherent. From a perceptual point of view, this pole of total coherence would appear invisible
and empty of objects. In it, an instrument capable of detecting some gravitational index would
show an absence of this force, indicating a lack of curvatures in Space.

However, in an area of the Lattice with local distortions, our perception detects the presence
of objects and the gravitational instrument will show the presence of gravitation indicating the
existence of curvatures in Space. At this pole of the Lattice, coherence is lower than in the Lattice
in its basic, undistorted state.
A perceptual example denoting the differences in lattice coherence is seen in the so-called
«relative motion» effect between objects that are distant and close to an observer. Objects that
are distant with respect to an observer remain fixed and appear to follow his or her motion (see
the moon from a moving car). However, objects that are close to the observation point do not
remain fixed and change their position relative to the observer's motion (the road or the trees
close to the car).

The above is explained by considering that information about distant objects is represented
(in the space with which the observer interacts) in a more coherent way than nearby objects,
such that at each point of interaction, the information about distant objects would seem to be
duplicated and therefore superception from any point is the same. On the other hand, the
informational representation (in the interaction zone with the lattice) of objects close to the
observer is not coherent and therefore each point contains a different informational organization
and therefore the perceptual appearance changes relative to the observer's movement.

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Differences in coherence in the informational organization of the Lattice are associated

with the levels of information convergence at each point. In a hypothetical area of maximum
coherence of the Lattice, far from any distortion, each point contains the total information of
the Universe distributed coherently because in that area, informational convergence is
maximum. On the other hand, at points of the Lattice close to distortions in its structure, the
angles of convergence of different distortions change, giving rise to a decrease in the
similarity of the informational organization at those points and therefore less coherence. In
fact, our Nervous System detects changes in the coherence of the Lattice, manifesting them
in our perception as sensations of approach or distance with respect to objects and as the
perception of speed and acceleration.

The areas of the Lattice with the greatest coherence are called high Syntergy zones by
the Syntergic Theory, while the areas with the least coherence are called low Syntergy zones.
The term Syntergic is a neologism derived from the words Synthesis and Energy.

The pole of greatest synergy of the Lattice has a structure of maximum coherence,
informational density, convergence and homogeneity, and neither gravitational changes nor
discrete objects can be detected in it. The latter is because gravity and matter are associated
with distortions of the basic organization (coherence) of the Lattice.

On the other hand, the low-Synergy pole of the Lattice (what we perceive as solid matter)
has a structure of minimal coherence, low information density, minimal convergence and
homogeneity, with gravitational forces detected in it.

The Lattice in its fundamental state possesses an astonishing potential capacity for
modification. Each and every elementary particle and the Fields and Forces described by
contemporary Physics arise from the possible distortions that the Lattice is capable of
assuming. In this way, an electron, a proton, a neutron or any other elementary particle
appears into existence when the basic structure of the Lattice itself undergoes specific
modifications. This is why elementary particles and all matter in general possess a dual wave-
particle nature. A particle is simultaneously an "independent object" separate from the rest of
the objects and a modified portion of the same fundamental structure.

In Buddhism, this statehood is conceptualized under the name “Sunyata” or “Void”. This
concept implies the consideration that no object has absolute and independent existence but
rather is part of a matrix of interrelations and therefore “feeds” on the rest with which it is
interconnected and on which its existence depends.

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The Lattice shows the same characteristics. Everything is intertwined within its structure
and every object and matter arises from specific modifications or distortions of the same,
manifesting an interdependent existence with the rest of the objects. We will see later that the
individual experience, the body or the brain escapes this condition of Void or Sunyata.

Therefore, Lattice has the potential capacity to manifest itself in multiple conditions and
infinite forms, this capacity being another of its basic characteristics.

The structure capable of the above must consist of some "material" that is absolutely
"plastic" in the sense of its infinite capacity to assume different forms.

Now, I mentioned earlier that one of the characteristics of the organization of the Lattice
structure is its continuity. This continuity, however, exists only partially and within what could
be called "Discrete Bands of Organization". There are families of distortions of the Lattice and
quantum strata of its organization distributed in discrete levels. Physics calls these Bands
"Forces" and four of them have been described:

1)Gravitational Force

2) Weak Interaction Strength

3)StrongInteractionForce

4) Electromagnetic Force

Each of these Forces or Fields are particular families of distortions.

Latticefundamentals.
Within each Band there is continuity but from one to the other there is an abrupt step. In
this text and as part of the Syntergic Theory, I will call these Bands, Forces, or Fields "Synergic
Bands." The consideration of the Syntergic Bands is essential to understand the existence of
the also discrete levels of Consciousness, because each level of Consciousness is associated
with a Syntergic Band.

Sunyata's ignorance has led the Western mind to forget that between Reality and
superception there exist varied and complex processes of transformation by the neural
machinery. In this way we confuse the product of these transformations with their origin. We
consider, for example, that there exists a world outside of us with objects detached from our
processing when in reality we actively intervene in the creation of perceptual reality and we are
not detached from either the objects we perceive or the living beings with which we interact.
Reality is One but as Ken Wilber rightly says, we divide it with boundaries of separation that
depend on the level of Consciousness at which we function and not on Reality itself.

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Our brain system interacts with a limited portion of the Lattice through its receptive organs.
This portion of the Lattice is transformed into a neuronal language and after several
transformations that will be explained later, a perceptual image is created that is always a
representation and not Reality itself.
In order to access this Reality we should first place ourselves in Unity Consciousness, erase
all our filters, personal history and conditioning. Since this possibility is rarely actualized, we
confuse the reality we perceive with Reality. In this way, since Space (for our limited perception)
appears to us as invisible and objects as separate and autonomous, we consider that Reality
is made up of objects external to us and with absolute existence when in truth neither the
objects are autonomous and independent nor Space is non-existent. We could even solidify
Space or dematerialize objects as the legendary Tibetan poet Milarepa did, or as some of the
most powerful Mexican Nahual Shamans do.

We do not know what is outside of ourselves or what is not stimulated. We only know the
final product of our brain processing but we confuse it with Reality itself. It is enough to
remember that at a point in Space there is a central point for all the information in the Universe
and that we partially decode that information and from there we build our percepts to realize
that what we perceive is a limited human creation and that the qualities that we attribute to
Reality result from a restricted interaction with the Lattice of Space. For example, light as such
does not exist in the Lattice, nor does sound. The point of the Lattice that we decode does not
contain the geometry of the image that results from its brain processing and how it is presented
to us in perception. The point of the Lattice that we decode is a colossally complicated set of
energetic morphologies concentrated in a structure. There are no colors or shapes, no
perspective changes or external objects. It is the way we decode these morphologies and
transform them, the result is what we see. Of course, any point on the Lattice contains, in an
algorithmic form, all the elements that later make an image appear. All the details of any
percept, all the geometric shapes, the colors, the perspective changes and the textures are
algorithmically concentrated in each point on the Lattice. But in its decoding we add our own
brain structure and organization and from the interaction between this and the characteristics
of the Lattice, the qualities (light, sound, texture, etc.) that are familiar to us arise.

Each point of the Lattice contains in its structure much more information and decoding
possibilities than our Brain can encode.
The decoding capacity will depend on the neuronal functioning and this functioning, in turn, is
determined and determines the level of Consciousness in

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in which we function. Therefore, it is the level of consciousness of each person that

determines the reality that we perceive.
It is not by chance that we decode the Lattice. We will see later that the very
organization of the Human Brain is a model of the Lattice. But this model is still not
identical to the territory it wants to represent. Only when we become the Lattice itself
will we be able to perceive Reality as it exists and as it is in itself.

This possibility is not impossible and is within our reach, but it depends on the
achievement of a development aimed at the Consciousness of Unity and its actualization.
This chapter, dedicated to unraveling the structure of Space and the Lattice,
should not leave in the reader's mind the impression that the Lattice is the last level
of Reality, or that nothing exists outside the Reality of the Lattice. The discussion of
the possible existence of "something" not restricted to the Lattice can be addressed
in this chapter, but I can mention it now and discuss it later. For the moment, I will
devote the following chapters to the analysis of the transformations that our brain
exercises on the Lattice until they result in our perception and images.
I will emphasize the decoding associated with the visual world because of all the
perceptual levels it is the one that best exemplifies our action on the Lattice and the
transformations it undergoes.
Before determining, I want to mention that contemporary physics is, like the
Synergic Theory, interested in understanding the basic structure of Space. The
methodology of physics is, however, different from that which I have used.
Physicists use a sophisticated mathematical tool and a series of experiments specific
to their discipline to arrive at their conclusions. The same conclusions can be
reached using, as I have done here, an analysis based on the phenomenology of
human perception and that of other organisms.
The physical theory closest to the Lattice conception is the theory of Super-
Strings. It postulates that beneath the existence of elementary particles there is a
common reality made up of ultramicroscopic "Strings" all similar to each other but
interacting in different ways giving rise (depending on the type of interaction in
question) to each of the particles and the families of elementary particles.

The Syntergic Theory maintains that beneath the reality of the Super-Strings
there exists another, even less differentiated level from which the Super-Strings
emerge and this is that of the Lattice with all the characteristics that I have described.
Finally, these characteristics still form a restricted repertoire that
deserves further investigation and analysis.

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CHAPTER II

THE EUROPEAN CHAMPION AND ITS STRUCTURE

The current human brain appears in nature after millions of evolutionary attempts to create
an organic structure capable of experiencing and decoding the greatest possible number of
syntergic bands.
The solution "devised" to achieve this prodigious feat involved the "invention" of a neural
machine capable of mimicking the fundamental structure of the Lattice. Of course, this work
was not done in a few days but rather required billions of years of experimentation.

The Brain emerged from the Lattice itself as if the latter, in its sublime and absolute Unity,
had wished to create a model of itself in which it could reflect itself and thus resolve its infinite
"loneliness."
In the Unity there are no companions since everything is included within the sameness. If
an organic model of the Lattice was created, it had to fully satisfy the necessary "Lattice"
mimicry, that is, possess the same characteristics as its origin, including its capacity to
become Unique.
The Mexican Indians, in their enviable wisdom, sensed the above, which is why, in the
T'zeltal language, the word Education is P'ij WoTes El, whose literal translation is "to make
others become unique."
From a psychophysiological point of view, the creation of the Human Brain as a model for
the Lattice proceeded naturally and in stages. First, a biological superconductor had to be
invented, capable of transmitting information without loss and with a formidable capacity to
interconnect with and concentrate information from other superconductors.

These «purposes» were fulfilled with the creation of the neuron and its axon. The neuronal
body is capable of receiving thousands of contacts through its dendrites, concentrating this
afferent information and sending a resulting code through its axon by means of a biological
superconduction mechanism. The axon transmits the code without resistance (through
saltatory conduction and the recharge of the Sodium-Potassium Pump). This afferent
information, in turn, is sent to other neurons that integrate it into a new code that is again
transmitted and interconnected.
The first brains were made up of very few neurons and were therefore very poor in their
ability to mimic the Lattice. Since throughout Evolution, the only constant structure that has
remained intact is the Lattice itself, its organization acted and continues to act as an
extraordinary point of reference. For this reason, Tibetan wisdom has conceived a meditation
technique; the Mahamudra whose object is the direct perception of the origin.

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immaculate and self-effulgent of any thought and experience; that is, contact with the basic
structure of the Lattice.
As a result of a colossal repulsive force that the Lattice exerts on its distortions, trying to
make them return to their origin and another force, no less powerful but opposite, that drives
the same distortions to unite with each other and increase their complexity and from primitive
brains, the current human Brain arises with its twelve million neurons and with an internal
interconnection capacity whose combinatorial possibilities are similar in number to the total
number of elementary particles in the entire Universe.

The colossal mystery of the return to the origin is thus resolved not through entropic
disintegration but through the audacity of creating oneself on equal terms with the Creator.

In this we gain the possibility of consciously experiencing as whole and unique individuals
not only those forces manifested in our emotions, in the mysteries of sexuality and in the agony
of pain, but all the nuances of our sensorium and our mental and spiritual activity.

Woe to him who refuses to flow into the experience, he thereby betrays all the immense
effort invested in his creation!
The human brain has solved the challenge of mimicking the Lattice by creating circuits that
interconnect all of its biological superconductors. These circuits are also designed to decode
the Syntergic Bands through a procedure that could be globally called Neuroalgorithmization[1] .

On the other hand, the capacity for qualitative experience has been resolved through a
cerebral mechanism of direct interaction with the Lattice, which the Syntergic Theory calls the
Neural Field.

Neuroalgorithmicdecodingallowsustothink,conceptualize,speakandphilosophize.TheNeuronalFieldgrants
I will start by analyzing the Neuroalgorithmization system, describing its operations and
results, and then I will talk about the Neuronal Field and its
structure.

Neuroalgorithmic decoding

The Human Retina is a Neuroalgorithmic decoding mechanism of the Lattice and therefore I
will use it as an example.
Equipped with more than 300 million receptors that transform the electromagnetic fields of
photons into generating electrical potentials; made up of at least three layers of interconnection
cells that are as many levels of
Neuroalgorithmization and a million output axons, the retina transforms a

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portion of the Lattice in an electrical code in at least one million two-dimensional channels that
penetrates the rest of the visual structures of the brain.
Each optic nerve axon concentrates, in a digital electrical code, the information coming
from hundreds of retinal receptors. These converge the information originating in the Lattice
towards a layer of bipolar cells which in turn converges on a third layer of ganglion cells. Each
ganglion cell receives information from several bipolar cells which, in turn, incorporate
information from dozens of receptors.

The output of the ganglion cells (the optic nerve axons) concentrate into a unified code the
information that originally activated, in a dispersed form, a set of receptors. Any code that
concentrates information algorithmizes it because an algorithm is a formula or code that
concentrates information coming from various sources. The retinal algorithmization mechanism
creates a Neuroalgorithm in the Optic Nerve axons that, through a million channels,
concentrates the information coming from more than 300 million receptors.

This code is discrete because it is made up of electrical pulses lasting milliseconds,

forming complex temporal patterns. In this way, a million digital patterns contain the
Neuroalgorithmization of the information contained in a tiny portion of the Lattice.

Convergence neuroalgorithmization causes a neuronal population to concentrate

information from a vast cellular territory in the same way that a point on the Lattice
concentralizes the information from the rest of the same.
The neuroalgorithmic information coming from the retina must be decoded in order to
result in a visual image. This work is carried out by a thalamic nucleus and then by the cerebral
cortex.
In the latter, the processes of Neuroalgorithmization by convergence mixed with divergent
processing continue. The Neuroalgorithmic codes are capable of concentrating in a restricted
neuronal population, the information of billions of neurons and in this way they mimic the
informational convergence of the Lattice.

The Neuroalgorithmic codes of the Visual System interact with codes from the Auditory
System and other Systems. These interconnections activate, in the polysensory association
cortices, second- and third-order Neuroalgorithms, concentrating even more information.

A Brain Neurosintergia continuum, similar to the Lattice Syntergic continuum, can be

abstracted in which the lowest Neurosintergia pole is located near the surface of the receptors
and the high Neurosintergia pole is located in the high Neuroalgorithmic level polysensory
structures. As in the Lattice, the low Brain Neurosintergia pole is less coherent and has minimal
convergence compared to the high Brain Neurosintergia pole.

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At the high Neurosintergia pole, abstract thinking, conceptualization, and language occur,
while the low Neurosintergia pole is associated with much greater concretization processes.

As in the Lattice, the pole of high Neurosintergia contains greater informational density,
vibrates at a higher frequency, is more coherent and has greater convergence than its
counterpart of lower Neurosintergia. Similarly, the pole of greater Neurosintergia contains a
greater number of dimensions than the pole of lower Neurosintergia due to the polysensory
nature of the former and the unisensory nature of the latter.

A high-intergia Neuroalgorithm incorporates a longer processing time, so the functions

associated with its activation imply an expansion in the duration of the present.

This expansion means that in the high Neurosynergy Neuroalgorithmic code events
belonging to different temporal orders are included and concentrated.

The complexity of a function is directly related to its Neurosyntergic level. For this reason,
conceptual and highly abstract processes are associated with highly Neurosintergic
functioning, since they involve high information density and powerful Neuroalgorithmization.

The similarity between the structure of the Lattice and the organization of the Brain is
remarkable and can be seen for each of the conditions that I analyzed in Chapter I, namely:

1) In Lattices, an informational convergence is observed in each of

yourpoints.

In the brain, convergence begins from the receptor structures and becomes noticeable in
the polysensory portions of high Neuroalgorithmic capacity.
In them, a high inclusion code algorithmically concentrates information from the rest of the
System.

2)The modification of any portion of the Lattice affects and is represented in each and
every one of its points.

In the Brain, Schwartz and Ramos performed an experiment demonstrating that the single-
cell response patterns of neurons recorded in different portions of the Brain modified
correlatively with learning.
This experiment indicates that the modification of information is represented in all the units of
the Brain. The experiments of E. Roy John also support this conclusion. In this way, as in the
Lattice, in the Brain the modification of one of its portions affects all the others.

3)The relationship between information coherence and the phenomenon of "relative

motion" in the Lattice is also observed in the Brain.

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The latter is related to the processes of Neuroalgorithmization at the different levels of

convergence in the Brain. For example, if we modify the information of the retinal receptors,
this alteration will cause a greater variation in the Neuroalgorithmic codes of the bipolar cells
than in the ganglion cells. In turn, the Neuroalgorithmic codes of high inclusion power in the
polysensory structures will suffer minimal changes comparatively to those of the ganglion
cells. In fact, the conceptualization and abstraction processes linked to the responses of the
polysensory analysis structures maintain a constancy despite changes in the information input.
This has been demonstrated experimentally by Grinberg-Zylberbaum and E.R. John (1981.

PhysiologyandBehavior27:749-751).
It could be postulated that the most powerful levels of Neuroalgorithmization in the Brain
are associated with high constancy ego functions, this constancy being similar to that of the
homogeneous and highly coherent information representation of objects very far from an
Observer.

4)At all times there is neuronal activity in a living brain, even during deep sleep or in the
silence of meditative states.
For this reason, there are no discontinuities of emptiness or absence of activity in the Brain
in the same way that there are no areas devoid of information in the Lattice.

5) Lattice shows colossal plasticity in the sense that from

its basic structure activates distortions in infinite numbers.

The brain shows a similar capacity for modification and plasticity. It is enough to remember
the amount of detail in sound images and the creative possibility in art.

When, for example, someone is asked to recreate an image of a past event from a verbal
command, it can be assumed that several chained processes occur to give rise to it. First, the
transduction of sound into neural codes. Second, the Neuroalgorithmization of these codes.
Third, the activation of some polysensory structure and finally the synthesis of some high-
power polysensory Neuroalgorithm and the activation of a visual image associated with the
divergent decoding of this Neuroalgorithm [2]. The fact that the Brain is capable of internal
representations in practically infinite numbers is similar to the also infinite capacity of the
Lattice to distort itself in various ways.

6) I had mentioned that for the Lattice there are distortions with a variable temporal duration
from the practically instantaneous as would be the case of some elementary particles
with a half-life

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infinitesimal to a proton or a neutron of immense lifespan.

In the Brain there are also mnemonic patterns of short life (remember here the Iconic
Memory), of medium life (the Short-Term Memory) and of enormous duration (the Long-Term
Memories).
As in Lattice, brain temporal duration is associated with
recurrence of its patterns and their naturalness and meaning.

7) There are different levels of brain coherence of the same form in the
that these exist in the Lattice.

Coherence in the brain is a measure of the similarity of the patterns of its activity in
different areas of its structure. The greater this similarity, the greater the brain coherence.

One measure of the unified functioning of the Brain is interhemispheric coherence. In

laboratory studies (Grinberg-Zylberbaum, J., 1981 Phychoenergetics 4:227-256) we have found
that as interhemispheric coherence increases, the feeling of internal unification increases and
states of internal silence are activated.

States of high interhemispheric coherence are conditions of high Neurosynergy and would
seem to correspond with the levels of higher organization of Lattice Syntergy in which there
are no distortions of the same, there is an absence of objects and gravitational forces: that is,
also silence.

8) Another similarity between the Lattice and the Brain is the absence of isomorphisms.

In the Brain, the output of the Optic Nerve activated by retinal stimulation is a digitalized
code of a million channels that has no resemblance to the image resulting from its decoding
or to the energetic organization of the Lattice that stimulated it.

In the same way, in the Lattice, the information that converges in each of its
points do not have a direct resemblance to the distortions they represent.

9) Finally, just like the organization of the Lattice's "Syntergic Bands", which are internally
continuous but discrete from Band to Band; in the Brain there are "Sensory Bands" and
"Bands of Consciousness", which are internally continuous but discrete from Band to
Band. Each of the sensory modalities (touch, hearing, sight, etc.) correspond to these
Sensory Bands and each state of Consciousness (wakefulness, sleep, paradoxical
sleep, etc.) belongs to a Band of Consciousness.

The Sensory Bands and the Bands of Consciousness correspond to different levels of
Neuroalgorithmization, that is, two Neurosintergic degrees are differentiated.
For example, the auditory band is activated after 30 milliseconds of brain processing while
the visual band requires 50 milliseconds of brain processing.

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processing. The Conceptual Band requires more than 150 milliseconds of

processing[3] .
The longer the processing time, the greater the informational order.
there is therefore a higher neurosintergia.

TheNeuronalFieldanditsStructure
The structure of the Brain as a whole is a complex macro distortion of the
Lattice and its activity distorts the same Lattice that gives it its origin.
Each dendritic micropotential and each action potential activate microdistortions of the
Lattice. The interaction between all these microdistortions creates a hypercomplex
macrodistortion of the same Lattice. The Syntergic Theory calls this hypercomplex
macrodistortion the "Neuronal Field".
The Neural Field is a "mechanism" for unifying brain activity, but of an
analog and not digital type, as is Neuroalgorithmic processing. The latter is
also a "unifying mechanism" but internal and belonging to the same
dimension as the discrete activity of all the cellular components of the living
Brain.
On the other hand, the unification of the Neuronal Field occurs in the dimension
energeticofthe.LatticeasField.
To visualize the complexity of the Neural Field, it is enough to consider that each neuron is
a three-dimensional structure capable of receiving hundreds of connections. The Membrane
Potential of each neuron oscillates and changes morphology each time one of its dendrites is
activated. These three-dimensional oscillations of the electrical activity of the neuronal soma
also represent so many microdistortions of the Lattice. Now let's multiply that image 12 billion
times and add all the ionic transports through the axons, together with the extracellular fields.
Each microdistortion of this neuronal Cosmos interacts with its neighbors and these in turn with
others. Together with all of the above, populations of neurons with high Neuroalgorithmic power
must incorporate their codes of high information density into the rest of the microdistortions,
etc., etc.

The resulting picture is so complex that it is almost impossible to visualize.

However, several global characteristics of the Neural Field can be clarified
based on our knowledge of the Brain.
Firstly, the Neural Field as a whole can vary its levels of coherence,
modifying the greater or lesser morphological similarity between all its
portions.
Secondly, there must be a continuum of possible frequencies within
which the Neural Field must fluctuate. The greater the information density
that a Living Brain handles, the higher the frequency of its

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Neural Field as a whole. A Neural Field with high coherence and high frequency has greater
Syntergia than a Neural Field with low coherence and lower frequency.

The Lattice interacting with a Neural Field with high Syntergy should increase its own and
decrease it when interacting with a Neural Field with low Syntergy. In turn, a Neural Field
interacting with a Lattice with high Syntergy should increase its own; on the other hand, a Neural
Field should decrease its Syntergy when interacting with a Lattice with low Syntergy.

On the other hand, the three-dimensional geometry of the Brain circuits varies from structure
to structure and from nucleus to nucleus of the Brain. Therefore, the energetic morphology of
the Neural Field must reflect this geometry in the Lattice, mimicking it. In the dimension of the
Lattice, the Neural Field is incorporated into it and is subject to the structural laws of the Lattice.
In this way, a variation in a Neural Field must affect the entire Lattice, manifesting itself in each
of the points of its structure.

Similarly, the sustained recurrence of a certain morphological pattern of the Neural Field
must cause more or less permanent alterations in the structure of the Lattice, depending on
whether such morphology is congruent with some natural aspect of the Lattice.

Since the Lattice varies its syntergic organization into internally continuous but globally
discrete bands and so does the Neural Field, there must exist "zones" or bands of interaction
between the Neural Field and the Lattice that are more congruent than others. In these "zones",
the interaction between the two, the Neural Field and the Lattice, must cause the appearance of
a noise-free interference pattern. On the other hand, outside of these congruent interaction
bands, the interference patterns must contain noisy morphologies and, in the most disparate
cases, self-cancelling.

The areas of congruent interaction between the Neural Field and the Lattice are called
"allowed Orbitals of Consciousness" by Syntergic Theory. On the other hand, the bands of
incongruent interaction are called "non-allowed Orbitals of Consciousness."

A Neural Field of maximum Syntergy, that is, of absolute coherence and high informational
density (frequency) is more similar to the basic or fundamental structure of the Lattice, that is,
to the Lattice in its highest Syntergy pole. On the other hand, a Neural Field of low Syntergy is
more similar to the Lattice in its low Syntergy pole.

The Lattice in high Sintergy is free from distortions, curvatures and gravitational fields. The
Lattice in low Sintergy is closer to matter as we perceive it.

The greater the Synergy of a Neural Field, the more capable it will be of interacting
congruently with the Lattice in its fundamental and pure state.

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instead, a low-
SynergyNeuronalFieldwillonlybeabletointeractcongruentlywiththecorrespondingstructuralleveloftheLattice
Since the Neural Field is similar in nature to the Lattice, regardless of its level of Synergy,
different Neural Fields must interact with each other creating interbrain interference patterns [4].
The Synergic Theory calls the Lattice structure that incorporates these patterns the "Hyperfield".
The Hyperfield is the Lattice that includes in its nous all the Neural Fields together with their
interference patterns.

Just as inside a Brain, within which all the neuronal microdistortions interact with each
other, so must it happen within the Lattice for the interactions between all the Neuronal Fields.
In this way, the Hyperfield would be equivalent to a Planetary Neuronal Field whose global
structure depends on the matrix of interbrain interactions.

It could be conjectured that the planetary division into countries, cities, towns, villages, etc.,
determines a particular Hypercampal organization that is represented throughout the length and
width of the Lattice and at each of its points.
The Hyperfield also incorporates within its structure the Neural Fields coming from non-
human brains. The Synergic Theory calls this Hyperfield the "Expanded Hyperfield."

The brain's Lattice decoding mechanisms are also sensitive to the human Hyperfield and
the expanded Hyperfield. The possibility of decoding the Lattice and both Hyperfields depends
on the Neuroalgorithmic Capacity of a Brain. If an "organization" surpasses in its Syntergy the
Neuroalgorithmic capacity of a Brain and the Syntergy with which its Neural Field is capable of
functioning, that organization will not be perceived.

Only that which does not exceed the brain's capacity for Neuroalgorithmization and the
Synergy of a Neuronal Field is perceived.
The ability of Neuroalgorithmization depends on the existence or not of coding errors. If
these exist, this ability will be limited by them. A Brain free of coding errors will be able to
decode the Syntergistic Bands that another Brain with coding errors will not be able to decode.

All Consciousness development techniques such as meditation and psychotherapeutic

practices aim to increase the Neuroalgorithmization capacity of the Brain, thereby raising the
Synergy of the Neuronal Field.

An elevation of the Syntergy of the Neuronal Field implies an expansion of Consciousness

and an incorporation into the human Consciousness of a greater number of Syntergic Bands.
This incorporation is a closer approach of the individual Consciousness to the Consciousness
of Unity.

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CHAPTER III

THE EXPERIENCE AS A RESULT OF THE INTERACTION

BETWEEN THE URONAL CAMPONE AND THE LATTICEDESPACE

Paradoxically, from the moment man assigned to matter the role that corresponded to
Consciousness as the origin of all things, he lost the possibility of explaining his own experience,
when his motivation was precisely to understand it.
It is not possible to understand sensory experience by attributing its emergence to an energetic
field or to the interaction of several inanimate fields unless the dichotomy matter-Consciousness
is unified and Consciousness and not matter is postulated as the first datum and starting point.

From this point of view, Consciousness is an attribute of the Lattice and therefore of all its
distortions, including the Neural Field and both Hyperfields. Also from here it can be postulated
that the Syntergic Bands are true Orbitals of Consciousness.

Consciousness exists throughout all the Syntergic levels that the Lattice is capable of
assuming, but its quality depends on the complexity, coherence, and information density of
each one. In this way, the Lattice in its basic, undistorted state is Pure Consciousness, while the
Hyperfield and all its Bands are human Consciousness and all its attributes. For example, human
auditory Consciousness arises when the Lattice is distorted by a Neural Field that emerged from
a Brain of 12 billion elements with a density of interactions that requires 20 to 30 milliseconds
of processing.

Instead, human visual consciousness appears when the brain manages to activate a neural
field of an informational density and a syntergy that requires a minimum of 50 milliseconds of
neural interactions.
Not only the information density and processing time make one sensory quality different
from another, but also the three-dimensional geometry of the activated brain structure. In this
way, the visual neural field contains the three-dimensional morphology derived from the
activation of the Occipital Cortex; while the auditory field incorporates into its energetic structure
the geometry derived from the neural circuits of the Temporal Cortex.

Due to its morphology, informational density, coherence and its Syntergy, the Visual
Neuronal Field is capable of establishing a congruent interaction with a similar Syntergic
organization of the Lattice, contained in one of its Bands. The resulting interference pattern of
the Lattice is experienced by us as the visual world qualitatively different from the sound reality
that results from the activation
consistent with an interference pattern in another Synergic Band.

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The different qualities of Consciousness are known only through direct experience, but the
realization of their existence depends on their adequate Neuroalgorithmization. Neither
Consciousness itself can be defined nor its qualities recognized through a theoretical explanation
of its energetic components. Such an attempt is doomed to the same failure and frustration as
that which results from the attempt to explain to a blind person what light is, or sound to a deaf
person from birth.

The qualities of Consciousness can only be known through direct experience, in addition to
obvious reasons, because they belong to and are situated on an axis of evolutionary development
to which one must belong and in which one must be situated in order to have access to the
experience of the corresponding quality of Consciousness.
This evolutionary axis has a direction that was masterfully explained by Theilhard de Chardin
with the concepts of "complexification" and "centrality."
According to this thinker, Evolution has an ascending sense and is directed towards a
hypothetical "Omega Point" which acts as a "Strange Attractor of the ideal future of the
Hyperfield". This same axis of complexification and definiton is what has determined the union
of several elementary particles giving rise to an atom, of several atoms giving rise to a molecule,
of several molecules giving rise to a protein, of several proteins giving rise to an elementary cell,
of several cells resulting in a tissue, an organ and an organism.

The human brain appears to be the most recent achievement of this process. In it, the
complexification and processing procedures are accelerated dramatically by its capacity for
neuroalgorithmization and the creation of highly synergistic neural fields.

Starting from the Brain, Nature has an instrument for increasing complexity and centrality
given by an internal mechanism, thus saving the colossal work and time required to create new
species. The Omega Point is located in the Lattice itself and when a Brain manages to mimic it,
it will obtain the colossal gain of the Consciousness of Pure Consciousness.

One would like to think that man voluntarily decided to lose the "Paradise" of the
unconscious Unity with the Lattice in order to gain the Paradise of the Conscious Unity with the
same Lattice. In this loss and gain, God acted as an accomplice because of his "desire" to be
accompanied by someone of his own audacity and height.
The success of this "masterful adventure" remains to be seen. The qualities and levels of
Consciousness are located on the same evolutionary axis in which the tactile quality appeared
before the auditory quality and this before the visual quality. A poorly evolved organism with a
primitive Brain is unable to create a Neuronal Field with sufficient Synergy to achieve an
interaction congruent with the auditory or visual Band, Nature had to create brains and
organisms with a greater number of elements to achieve Neuronal Fields of the

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enough Synergy to interact congruently with more complex Consciousness Orbitals and thus
activate the corresponding sensory qualities.
The fact that each quality of Consciousness requires more processing time gave rise to an
increase in the duration of the present for each quality.
A visual image with a processing time of 50 milliseconds has a longer present duration than a
sound activated after 20 or 30 milliseconds of neural interactions. The expansion in the duration
of the present correlated with the Syntergic increase leads to the ability to unify in a timeless
present what for a quality of Consciousness with less Syntergy is located in a future. Total
unification would imply the ability to perceive in a timeless present the past, present and future
of a non-unified Consciousness.

Each quality of Consciousness conquered by an individual from a new Syntergic mode of

functioning is an addition and not an exclusion of the qualities previously gained. In this way,
as one advances, new Syntergic Bands are incorporated into an increasingly expanded
Consciousness, thus fulfilling the dictum and the primary Divine purpose of what could be the
"First Commandment of the New Age", namely:

«You will experience and decode the greatest possible number of Syntergic Bands.»

In Mexican Shamanism and in the technique of Self-allusive Meditation, this "First

Commandment" is updated through the simultaneous observation of an ever-increasing number
of experiences in the different areas corresponding to the various qualities of Consciousness.

The achievement of Unity occurs when the Observer incorporates all the contents of the
experience into a simultaneous act of observation. In this feat, the Observer merges with his
contents and the division between them disappears, thereby achieving access to the Reality of
the Pure Self. This is the logic on which the technique of Self-allusive Meditation is based.

Karl Pribram once said that since there is no isomorphism between a visual image and brain
processing, one should look for a level in this processing that is at least capable of containing
the same details as the resulting image. He considered that the level of dendritic micropotentials
fulfilled this requirement.

The Syntergic Theory maintains that the Neural Field is the immediate antecedent of the
image not only because it is capable of containing, in its structure, all the details of the percept,
but because it unifies them and the qualities of visual perception are unified. A visual image is a
finished and defined product and if it is true that the coding of the optic nerve is isomorphic with
the image nor the cortical activation is, there must exist an immediate antecedent of any image
that is not isomorphic with itself, but with the capacity to be so at some point.

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level. Otherwise, it would be impossible to explain the relationship between brain

activity and experience.
The Neural Field becomes isomorphic with the visual image when its
structure interacts with the visual Synergic Band.
Neither the Synteric Band nor the Neural Field are identical in form (isomorphic) with the
percept, but the interference pattern resulting from their interaction must be.

When two energy fields interact, they create an emergent structure that is different
from the one each has separately. A simple image that helps to understand the above
is that of two concentric waves produced on the surface of a pond. When these
circular waves interact, a complex geometry is created that stops being circular and
becomes something else.
Something similar but of an infinitely higher order of complexity must occur in
the interaction between the Neural Field and the Lattice. The resulting interference
pattern, in addition to being three-dimensional, has synergistic characteristics that
are not found either in the Neural Field in isolation or in the Lattice by itself.
If an image results from this pattern, there must exist a moment immediately prior
to the emergence of the same in which the energetic dimension of the Lattice
assumes the same form as the image. This isomorphism indicates that what we see
is in reality the interference pattern activated by our Neural Field in interaction with
the Lattice, so it is not metaphorical to say that we live inside a kind of bubble of
perception (remembering Carlos Castaneda here) and that we are immersed within
our own brain observing the internal wall of its expansive movement. One wonders if
a perception from outside this wall is possible and what the resulting image could be,
and the answer lies in the very existence of the Observer.

NilaLattice, neither the Neural Field nor its interaction forms the
the ultimate level of Reality represents an inescapable, all-encompassing prison.
There is something outside the existence of the Lattice and even the two Hyperfields
and this something is the Observer.

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CHAPTER IV

THE ORBITALS OF CONSCIOUSNESS[5]

The term "Orbitals of Consciousness" refers to the existence of different

levels of Consciousness.
In Reality, Consciousness is One and permeates all manifestation, from
the Lattice in its basic or fundamental state to any of its distortions including
the Neural Field and both Hyperfields. However, the human being delimits
the Single Consciousness and focuses it and from there results division into levels.
It will depend on the individual functioning, the access to the different levels of Consciousness.
This access is in fact a dimensional perceptual transformation, therefore the levels of
Consciousness depend on the perception of the Observer and his identification. Thus, for
example, an Observer capable of identifying his individual Consciousness with the basic
structure of the Lattice will reach the Consciousness of Unity. On the other hand, an identification
of the Observer with the organic body will activate a level of corporal Consciousness. The
dimensional access of the Observer and his supervision will result in his functioning within a
matrix of relationships and this will constitute perceptual territory.

It would seem that the Observer capable of perceiving re-identifies with

any and all dimensional strata of the Lattice organization, meaning by this
that he finds himself in a dimension that includes the Lattice itself.
In other words, the Observer's ability to perceive all levels of the Lattice,
including this one in its basic state, implies that the Observer does not
belong to the Universe of the Lattice but to another one independent of it.
There are different models that are just as many approaches to the
analysis and description of the different Orbitals of Consciousness. They all
have in common the consideration that the levels of Consciousness depend
on the perception of the Observer and the Territory with which it identifies.
I will first present the model proposed by Jewish Mysticism (Kabbalah),
then the Theosophical model, later the Shamanic model, then the Buddhist
model, the Transpersonal Psychology model and finally, the Syntergic model.

The Kabbalistic model

According to Gershom G. Scholem (On The Kabbalah's Hands Its Symbolism.

SchockenBooks.NewYork,1969-1973) in none of their systems did the
Kabbalists fail to affirm the existence of interrelations between all worlds and levels

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of Being. Everything, according to them, is connected to the rest. From any point, the
infinite depths can be contemplated. According to the system of Moses
Cordovero, the ascent of man towards higher worlds and to the frontier of
"emptiness" does not involve movement on your part, since "wherever you are,
"all the worlds meet there."
According to Kabbalah, "what is located below is found above and
which is inside is situated outside. Kabbalah affirms that not only the
Everything is contained in each part, but it also acts on everything else. Although
I will analyze the Syntergic model later, I cannot resist the temptation to remind you here
the similarity between this idea and the organization of the Latticetaly as it was described in
the first chapter of this book. Likewise, the Kabbalistic consideration of
that any act or thought has an effect on the whole, it has its
experimental demonstration of the effects that the neural field produces on the
Lattice,otherNeuronalFieldsandbothHyperfields(see: Grinberg-Zylberbaum,
J.1982.Psychoenegetics:4:227-256,andGrinberg-ZylberbaumJ.andRamosJ.1987.
InternationalJournalofNeuroscience.36[1-2]:41-54).
The model postulated by Kabbalah is simultaneously longitudinal and
concentric. The longitudinal approach attempts to solve the mystery of creation
from an invisible, transcendent principle to its manifestation in action. This
model has at least 6 levels that are as many worlds or universes. Each
Universe belongs to a different dimension. At the same time, each Universe is
associated with a "Soul" level and a Hebrew letter.
The following table modified from a study by Aryeh Kaplan (Meditation and
Kabbalah, Edit. Samuel Weiser, Maine 1982) presents the relationships that Kabbalah
proposes among the levels of the "Soul", the Universes and the Hebrew letters:

Levels of the Universe's "Soul" letter

EinSof-WithoutEnd
Yechidah-Unique EssenceAdamKadmon-Man
(Singularity) Archetypal
Jai-Living Essence AtzilutEmanation Yud
Neshamah-Pneuma
(Breath) BeriyahCreation Hey
Ruach-Spirit YetzirahFormation Vav
Nefesh-Soul AsiyahAction Hey

The Universe of Adam Kadmone is that of primal or archetypal man. The Adam
Kadmon represents the human in its origin stratum of greatest abstraction. It is not,
in fact, the first transcendent level is not a manifestation,
extraordinarily elevated from that one. Above Adam Kadmon, the Kabbalah
places the Ein Sof, whose translation would be the Endless, intimately linked with God.

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The level of the "Soul" associated with the Adam Kadmon is Yechidah, whose literal
translation is "Singularity" and which constitutes the "Unique Essence" and that which cannot
be divided and is One. Thus, from the Ein Sof comes the Adam Kadmon, from the latter comes
Atzilut, which is the closest to the Archetypal Man and which is associated with the level of the
"Soul" Jai, the Living Essence.
In Judaism, the name of God "Yehova" is written with four letters, the first of which Yud
corresponds to the Latin I and belongs to the Universe of Atzilut or Emanation and to the level of
the Living Jaiolo "Soul."
From Atziluts arises the Creation or the Universe of Beriya has associated with the level of
Neshamaho Pneuma and with the next letter of the name of God; Heí which corresponds to the
Latin letter HoJ. In this way, the singularity of Yechidah which in turn is transformed into the
Living One or Jaide flows into Neshamaho Pneuma.
Before Neshamah, the levels of the "Soul" were impersonal. Neshamah associated with the
Universe of Beriyaho Creation begins to belong to a specific individual and is, so to speak, its
subtlest shell or body; its contact between the personal and the transpersonal; between the
Divine and the Human.
From Beriyah comes Yetzirah, Formation, that is, what is Created in Beriyah begins to take
form in Yetzirah. This Formation would seem to correspond with the first activation of a
distortion of Space and the corresponding letter of the name of God is the Latin Vavo V. The
corresponding level of the "Soul" is Rua or Spirit and, it could be thought that it is the
mechanism that distorts Space when acting.
Before Ruach there are no distortions.
Finally, after the Formation, the Action in the Universe of Asiyah takes place, which
corresponds to the last letter of the name of God; Hei and to the Nefesho Alma level.

The four letters of the name of God Yud, Hei, Vav, Hei form the Tetragammaton and are a
true algorithmic system that contains the scheme of Creation from the Living to its manifestation
in Action.
Each level of Consciousness is given by the identification of the Observer with any of the
five possible strata of the "Soul", from the individual Nefesho Alma to the Yechidah, the
primordial Singularity.
This Kabbalistic model is longitudinal because each level of it comes from a precedent and
a consistent place in a chain that begins in a Singularity which acquires Life, Pneuma, Spirit
and finally Soul.
The concentric model of Kabbalah is known as the scheme of the Sephiroth and they have
been described10 forming the "Tree of Life."
Each Sefira is an attribute or quality of Consciousness and constitutes an emanation from
the Ein Sof. The longitudinal model is imbricated within the concentric because each Sefira
manifests itself through a process of Emanation, Creation, Formation and Action. This process
is achieved by using Kabbalistic meditation techniques. For example, Rabbi Joseph Tza[6]
devised a

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color meditation in which sustained concentration on a specific color (associated with a chakra)
activates the quality of Consciousness of that Sephira.
Another technique is to concentrate attention on the Hebrew name of the Sephiroth.
in its attributes until they begin to be experienced.
Some Kabbalists have associated the different Sefirot with parts of the human body.

The following table[7] contains the Hebrew name of each Sefira, its translation, and the
associated color.

Sefira Color

Keter-Crown White
Jojmah-Wisdom A color that includes all colors.
Binah-Yellow-Green Understanding
Chesed-Love Whiteandsilver
Gevurah-Strength Red and gold
Tiferet-Beauty Yellow and purple
Netzach-Victory Light pink
Hod-Splendor Dark pink
Yesod-Orange Foundation
Malchut-Kingdom Blue

The extremes of the Sefirot; Keter and Melchut also refer to extreme levels of Consciousness,
Keter the highest and Malchut the manifestation. The model of the Sefirot is concentric because
each Sefira is contained within the next like the layers of an onion. However, it is also longitudinal
in the sense that there are linear connections between each layer. Furthermore, each Universe
from Atzilut to Asiyah can be divided into 10 strata corresponding to the Sefirot of that Universe.

Kabbalah considers the existence of a luminous center linked to the Ein Sof whose "Light"
illuminates each Sefira in each Universe. The amount of obstruction between the individual's
consciousness and the "Light" will depend on the individual's internal cleanliness. The less
"internal dirt" there is, the greater the luminosity that will reach him and vice versa; an individual
with intense internal problems will act as if he had "veils" of obstruction to the "Light". In this
conception, each Sefira is an Emanation of the "Light" of the Ein Sof.

Most, if not all, practical techniques of Kabbalah are aimed at purifying the “veils” so that
the “Light” does not encounter obstructions.

In turn, each Sefira acts as a kind of "vessel" or container of an attribute of the "Light"
coming from the Ein Sof. Each of these "vessels" being

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filled by the “Light” activates an attribute or quality of Consciousness.

A similarity between this conception and the Syntergic Theory is the existence of the
Syntergic Bands, the "Light" and the "veils" being the necessary Syntergy that a Neural Field
must possess to establish a congruent and clean interaction with some Syntergic Band and
thus activate the conscious experience associated with its tributes.

According to Kabbalah and in accordance with Synteric Theory, the "Light" never disappears
but the "veils" of obstruction can filter it so much that its luminosity may not be sufficient to fill
some "vessel."
In the Syntergic Theory, it is considered that the Syntergic Bands always exist "waiting" for
some Neuronal Field to acquire sufficient Syntergic Power to interact congruently with them.

TheosophicalModel

Theosophy has its contemporary origin in the writings of Madame Blavatsky[8] who founded
this current of thought that was enriched by the studies of Annie Besant and Leadbeater among
others.
According to Theosophy, we possess different bodies, each of which is associated with a
level of Consciousness. These bodies are seven in number: (1) the Physical, (2) the Etheric, (3)
the Astral, (4) the Mental, (5) the Spiritual, (6) the Cosmic, and (7) the Nirvanic.

According to Rajneesh (Psychology of the Esoteric. CuatroVientos, Editorial Chile. 1980)

not only is Consciousness different in each of the bodies, but also the quality and the contents
of dreams.
Consciousness will vary depending on the identification of the Observer with one or another
of the bodies. It is important to mention that the name body refers to an organization or structure
belonging to a certain dimension of Space. The existence of seven bodies would also imply the
existence of seven dimensions.

An experimental procedure that exemplifies the existence of structures belonging to different

dimensions is Cymatics (Jenny H. 1974, Cymatics, Basilius Press. Basel).

In it, two-dimensional patterns are created when a fine powder placed on a metal plate is
vibrated by a sound of a certain frequency.
When the frequency of the sound increases enough, the pattern becomes three-dimensional. So
here we have two-dimensional bodies that result from the interaction (at different frequencies)
between a vibrational field and a medium; a two-dimensional body and a three-dimensional one.

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Theosophical bodies would seem to be in this same condition of being stable structures
located in different dimensions. We will see later that the Syntergic Bands and their congruent
interaction with Neural Fields can be conceived from a similar perspective. The Sefirot, the
Kabbalistic Universes and the levels of the "Soul" could be understood in the same way.

The first body is the Physical and its structure is organic. Its organ of thought and experience
is the Brain as we know it. It is limited by Time and Space and is a hypercomplex and stable
distortion of Space. Its level of Consciousness is three-dimensional.

The second body, the Etheric body, is, according to Theosophy, subtler than the Physical
body and remains invisible to it. It is capable of traveling through Space, so to speak, leaving
the Physical body and superception is more direct and subtle than the latter since it does not
require organic receptors to decode the structure of the Lattice. The perceptual action of the
Etheric body could explain Extraocular Vision in which trained children are able to perceive the
visual world without the use of their retinal receptors (See: Grinberg-Zylberbaum, J.,
Psychoenergetics 1983.5:141-158).

The Etheric body is more closely linked to the Neural Field and the Lattice and has its own
structure that is more energetic than cellular.
The dreams of the Physical body are in causal correspondence with brain activity and can
be stimulated by activating organic receptor mechanisms. On the other hand, the dreams of the
Etheric body correspond to Etheric stimuli also located in the structure of Space. In this way,
someone can dream that he is flying and in reality he does so because the movements of the
Etheric body are not bound or restricted by spatial gravity.

According to Rajneesh (Psychology of the Esoteric. CuatroVientos, Edit. Chile, 1980) the so-
called spiritual visions correspond to the Etheric body and are Etheric dreams.

The Etheric body includes Space within its field of action, that is, it is freed from spatial
restriction and Space ceases to be an obstacle to its action.
Therefore, the spatial dimension in which the Etheric body acts is incorporated within it while
that same dimension remains external to the Physical body.

The Astral body incorporates both Space and Time. Just like the Etheric body, the Astral
body can be located in any area of Space but has no limits when travelling to the past, even
remote ones.
The Astral body according to Rajneesh is able to remember previous lives and corresponds
to Jung's collective unconscious. From the Syntergic point of view, the Physical body is linked
to the Brain, the Etheric to the Lattice and the Neural Field while the Astral body identifies more
with both Hyperfields, but without being able to transcend them.

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The Mental body incorporates not only the temporal dimension towards the past, but also
personal future time. It is, so to speak, in a dimension in which Time and Space are unified. The
functioning of the Mental body implies an expansion in the duration of the present in which the
past and future are included within a perceptual Unit. This same expansion is related to sensory
activation in which visual perception, for example, functions in a duration of the present greater
than auditory perception. The functioning of the Astral body implies the same expansion but in
a much greater order of magnitude.

The Mental body remains an individual body, whereas the Spiritual body is transpersonal
and therefore incorporates and transcends both Hyperfields. The experiences of the Spiritual
body are shared by all who experience it. It is a body of the species and not of a particular
individual.
The Cosmic body is the preamble to the Consciousness of Unity. This body transcends Space,
Time, Individuality and the conscious/unconscious dichotomy.

From the perspective of the Cosmic body everything has Consciousness.

The Nirvanic body cannot be described because language does not exist in it.
It is equivalent to Unity Consciousness and a complete identity between the Neuronal Field and
the basic structure of the Lattice.

The Shamanic Model

The Shamanic model is bifactorial, it considers the existence of two general levels of
Consciousness.
Some shamans call these two realms; the visible world and the invisible world (see: Grinberg-
Zylberbaum, J. Los Shamanes de México, Vol. I to VII INPEC Mexico, 1987-1990). Other shamans
call them the Tona and the Nahual (see: Carlos Castaneda. El Fuego Interno. Emece, Mexico,
1987).
The visible world is equivalent to Tona and refers to the level of everyday Consciousness.
On the other hand, the invisible world or Nahual refers to a level of Consciousness only
accessible to the sighted.
The Oguiruames Shamans of the Sierra Tarahumara speak of the coexistence of three spirits
in each person, thereby denoting the presence of at least three levels of Consciousness.

The invisible world for the Graniceros of the State of Morelos in Mexico is populated by
"Astral" beings who defy gravity and travel through Space performing help work. The Shaman
can have access to this subtle realm by acquiring contact with the other level of Consciousness.

Some Mexican Shamans are able to penetrate into states of mediumistic trance, not only
changing their usual personality but also manifesting

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a knowledge that does not belong to the level of daily waking Consciousness.
The lineage of the Shaman-Nahual Donjuán Matus of Sonora has developed
an entire model about Consciousness and its levels. In this model, perception
appears as a result of the alignment of two systems of emanations, one external
to the body and the other internal.
The body referred to in this model is not the organic body but a luminous
energetic body that is visible to a visionary. The alignment of emanations is
modulated through the action of a focusing mechanism that Don Juan Matus
calls the "Assembly Point." This is located on the surface of the body or
luminous cocoon and depending on its position in it, it aligns different bands of
emanations, giving rise to perceptions of alternative realities.
The levels of Consciousness depend on the depth in which the Assemblage
Point is located.
The similarity between this model and the Syntergic one, which states that
perception arises as a result of the congruent interaction between a Neural Field
and the Space-Time Lattice, is obvious.
One of the common characteristics of all authentic Shamans is their capacity for direct
communication, which allows them to know, without the use of verbal instruments, the State of
Consciousness of those who visit them. This capacity indicates that the Shaman's Neural Field
is capable of fluid interaction with other Neural Fields and with the capacity to decode them.

In the same way, the Shaman seems to be able to decode and directly experience
both Hyperfields.
One could postulate the existence of a level of Shamanic Consciousness
that I have called "The Shamanic Band" (see: Grinberg-Zylberbaum, J. The
Shamans of Mexico. Vol. I to VIII NPECMéxico 1987-1990).
The Shamanic model is complex and varies from lineage to lineage, although
all of them have common characteristics such as those mentioned above and
especially the existence of a generalized mode of Shamanic Consciousness.

The Buddhist Model

The Buddhist model is also bifactorial and is exemplified by the life of its creator.
Approximately 2,500 years ago, the one we know as Buddha was born the son
of a King. He spent his childhood isolated within his father's palace and
surrounded by every comfort. He never knew illness, old age or poverty.
One day he decided to leave the Imperial gardens and for the first time had
contact with the people. Shocked and hurt, he realized the existence of disability
and grief. He abandoned his aristocratic life and for years he underwent multiple
teachings with the aim of achieving his own Enlightenment. Desperate because neither S

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Neither religious practices nor control techniques helped him, he sat under a tree to
meditate with the resolution to die or become enlightened. After several days and seeing
a star, he achieved what he desired.
From that moment on, he dedicated himself to teaching and did so until the rest of his days.
His mind was pristinely clear, and through hundreds of discourses given to thousands of
disciples, he created a movement of spiritual regeneration that still inspires and guides millions
of people. Buddha was a true master, and as such, he taught everyone according to their needs
and level of understanding. His more advanced students created their own schools and
lineages, trying to keep the original teaching intact and undeviated. But since Buddha taught
each disciple an individualized method, these schools differ from each other, although they all
maintain the same direction.

For example, there are at least three schools of Vipasana. All of them use observation
as a development technique, but each one in different areas and contents (observation
of bodily sensations, observation of emotions and thoughts, observation of the
environment). All three claim to be the repositories of the original teaching of Buddha
and consider the others to be far removed from it, when in reality they are all the original
teaching.
The two-factor nature of the Buddhist model is the same as that experienced by Buddha.
His two states of consciousness are the everyday consciousness prior to enlightenment and
the enlightened consciousness.
The level of everyday consciousness is that in which there is an identification with
emotional or bodily contents or with mental fluctuations. The level of Enlightened
Consciousness transcends fluctuating and temporal identifications and places the adept
in a state of contact with the Reality of the Pure Self.
In that State, pleasure and pain are seen from the same perspective and there are no
attachments or mental sufferings. The Enlightened human being is liberated and achieves
his true identity as the total Reality itself.
Buddha described a large number of states of consciousness and their analyses
about mental conditions and their vicissitudes that could not be overcome.
There are currently many different schools of Buddhism that use a wide repertoire of
meditation techniques, but all of them can be placed within three main currents:
Hinayana, Mahayana and Vajrayana.
Hinayana considers enlightenment to be individual and depends on work
isolatedandlonelypersonal.
The Mahayana also considers Enlightenment to be individual but it cannot be
achieved unless everyone attains it.
The Mahayana Buddhist helps others achieve Enlightenment even at the expense of
his own. His approach is more congruent with Unity Consciousness and the development
of Universal love and compassion.

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Vijrayana uses the energy of emotions as a vehicle to achieve Enlightenment.

One of the Buddha's main discourses, the Maha Satipatthana, exemplifies the method of
this Enlightened One. In it, Buddha urges his disciples to maintain a detached observation of
their bodily sensations, their emotions, their mental contents and their feelings, pointing out
subtextually that any identification with these does not liberate but instead their witnessing from
the position of the Observer leads to Enlightenment.

In the Surangama Sutra[9] there is another indication to the same effect. Here the existence
of different strata or levels of Consciousness is mentioned. Each level is experienced as the ego
of the preceding level and becomes the content of the subsequent level, when the latter is
reached.
In this model, the fundamental consideration is the absence of an absolute ego state and
the idea that what makes us advance from level to level of consciousness is the inclusion of the
contents of experience within a process of inclusive observation. These considerations clearly
coincide with the description of the Neuroalgorithmization processes discussed in the preceding
chapters.
On the other hand, one of the most beloved concepts of Buddhism is that of Sunyata or
Emptiness. Sunyata is understood as the idea that objects neither have nor do not have absolute
and independent existence. On the contrary, everything is part of an interdependent matrix of
relationships.

The model of transpersonal psychology

Transpersonal Psychology incorporates teachings from Hindu, Buddhist, Theosophical,

Christian, Islamic and Jewish mysticism traditions into its doctrinal body.

It is called Transpersonal because it is interested in development beyond a personal ego

and its field of study includes Transcendent States of Consciousness.
According to Transpersonal Psychology, the most natural and highest level of Consciousness
is that of Unity Consciousness in which the differences between object and subject, Observer
and observed, are diluted into a Single, all-encompassing Reality.
Consciousness exists everywhere, but the human being fragments and limits it by assigning
boundaries of separation to it. These boundaries are defined by limiting identifications. The
most common of all identities is the one associated with the ego ideal. When a child is educated,
both his parents and his school pressure him to accept their set of cultural values considered
positive and reject others classified as negative.

The appearance of "negative" behaviors is punished and the manifestation of "positive"

thoughts, ideas, and actions is rewarded. Little by little, the infant

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identifies with the “positive” aspects and represses the “negative” ones.
If a Society considers certain bodily needs to be "negative", it teaches how to block
them even when they manifest themselves naturally. Thus, the first frontier of
Consciousness is established. When the "negative" aspects cross this frontier, the
subject himself is responsible for denying them as part of his "real" identity, only
accepting the "positive" as valid and true. Thus, a personality or mask and a shadow are
created.
The mask is what is accepted and the shadow is what is rejected. When the shadow
is activated, the subject blames the outside world or other subjects for its appearance. In
the most serious cases, the shadows manifest as hallucinations or delusions of
persecution. The subject, unable to accept the "negative" aspects as part of his real
identity, projects them onto the "others", thus safeguarding his identity with the "positive" aspects
When the tension between the personality and the shadow becomes insurmountable, an
identity crisis occurs, which either becomes omatized, causing illness and, in its extreme,
death, or activates a process of incorporation of the shadow into the mask.

When the latter occurs and the subject manages to accept as part of himself the
"negative" that he previously rejected and projected to the outside, a change of
Consciousness occurs. In this, the subject acquires an ego that integrates the "positive"
and "negative" aspects into a Unit.
This new identification incorporates the body and its needs as parts of the "real"
identity. A boundary of separation is dissolved and Consciousness expands.
However, at this level of Consciousness that Ken Wilber calls the Centaur and that already
includes the body and the shadow, there still exists a boundary between the self and the
other or between the subject and the object.
To access a new level of consciousness, the notion of the body must undergo an
expansion. In this, the events, experiences and patterns that were previously considered
as belonging to the external, that is, to the not-me, are incorporated into the self. In this
way, the Centaur begins to identify with its territory and an approach to Unity with others
occurs. The others and I are no longer separated but are experienced as united in a new
identity.
Later, the subject recognizes himself as a true "son of man," that is, his Consciousness
is no longer that of an independent and separate person but human in the highest sense
of the word. All human emotions, all feelings and experiences that are capable of being
lived as a human being are accepted as part of the identity. It is no longer so-and-so who
experiences but rather the human being in so-and-so who manifests.

This identification with the human is a more expanded level of consciousness.

that the Centaur's Consciousness is still limited and has boundaries of separation.
The next level of Consciousness could be called Cosmic when the
"son of man" incorporates the Cosmos as part of his real identity.

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Finally, the Cosmic man becomes the Being in Pure Existence and partial names and
identities cease to exist. Thus, the Consciousness of Unity is achieved.

All levels of Consciousness are associated with layers of identification and

with increasingly tenuous boundaries until the last division is broken and one
lives experiencing "that" which has no name as the true. At this level one
understands that any image one perceives sees itself and that what one
experiences is "that" focused on oneself and finally, "that" and oneself end up
merging into the One.

TheSyntergicModel

The greatest desire of all thinkers is to reach a conception of Reality that

allows them to accept its infinite diversity but at the same time places them in
the perspective of a unifying vision of the same.
The Syntergic model aims to achieve this ambitious purpose through
conceptualization of a scheme that explains the creation of perception.
According to the Syntergic model, Consciousness is an attribute of the
Space-Time Lattice whose basic fundamental state also constitutes the
primordial state of Consciousness, which could well be called Pure Consciousness.
The different levels of consciousness are also strata of the
distortions that the basic structure of the Lattice can accommodate.
Human Consciousness, for example, appears when the human brain manages to create a
Neuronal Field that establishes a hypercomplex macrodistortion in the Lattice.

From this point of view, a visual image, as we have already seen, is itself a
particular three-dimensional distortion of the Lattice that requires a human
brain and a Neural Field to be activated, but does not need an Observer to
exist. For this reason, SM Goenka, one of the most famous Vipassana masters,
once stated (Personal Communication, 1984) that "the image sees itself and
the sound hears itself."
The different qualities of Consciousness and its levels are explained by the
Synteric Theory as associated with discrete strata of Lattice organization.
These Syntergic Bands also correspond to discrete strata
(Neurosintergic) of the Neuronal Field.
The Lattice would appear to be able to distort along a continuum without
abrupt steps. The same could be considered for the Neurosintergic of the
Neuronal Field. That is, theoretically there should be neither Syntergic Bands
in the Lattice nor quantum levels of Neurosintergic organization of the Neuronal Field.
However, all the evidence described in this chapter about the existence of

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different levels of Consciousness indicates that a discrete organization must

be assumed for both the Lattice and the Neural Field.
In this way, each level of Consciousness would correspond to a congruent
interaction between a Syntergic Band and a Neuronal Field with a
Neurosyntergic level analogous to the Syntergy of the corresponding Band of the Latt
Just as each point of the Lattice contains the totality, so each experience
is an experience of the totality for the totality itself. The fact that we do not
understand it this way depends on our level of understanding and the identity
we assume.
To experience a visual image as seen in itself requires realizing that it is
difficult to achieve. It is easier to claim a concrete identity and consider it as
the center of perception, since this is more in accordance with common
sense, which presents us with separate and independent centers of existence
such as objects or organic bodies.
Each sensory quality is a level of Consciousness and corresponds to a
particular Syntergic Band in congruent interaction with a Neuronal Field of a
specific Neurosintergia.
The latter is determined, in part, by the information density of the Neuronal
Field, which in turn depends on the quantity of neuronal interactions. This is
given by the duration of brain processing by which a functioning is associated
with Neurosintergia in a certain duration of the present.
I had already mentioned that the expansion of the duration of the present
determines a definite temporal perception in which a series of events
happening at different times are unified. Temporal unification is a
transformation of space into Time and therefore it can be conceived as a
penetration into tetradimensionality. Thus each level of Consciousness could
be conceived as functioning in the third dimension or as penetrating it.
Four-dimensionality has Consciousness as an attribute, so each sensory
quality with a different duration of the present and each level of Consciousness
also occurring in a particular duration of the present, could be conceived as
different layers of penetration into the four-dimensional Universe until at the
limit of maximum expansion of the duration of the present, what exists is the
pure four-dimensionality of the Lattice in pure Consciousness.
In conclusion, the Orbitals of Consciousness are the different levels that
Consciousness is capable of assuming, from its identification with concrete
aspects of reality to the Consciousness of Unity where there are no
dichotomies and separations between objects and subjects. At this level of
fusion between the Observer and the observed, the resulting experience is
that the image sees itself and the sound hears itself.
The different levels of Consciousness depend on the Syntergy of the
Neural Field at the level of experience and the Neuroalgorithmic capacity at the level

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decompression.

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CHAPTER V

THE DIRECTIONALITY FACTOR

Both the Neural Field and both Hyperfields possess ubiquity: that is, they incorporate their
structure into that of the Lattice in all their locations. I had already mentioned that one of the
characteristics of the distortions of the Lattice is that they affect and are contained in all the
points of the same. A Neural Field, as a hypercomplex macrodistortion of the Lattice, also
fulfills this basic condition. Until we know the limits of density and inclusion of information
that the points of the Lattice are capable of containing, we will not be able to know if a Neural
Field can be represented, in total format, in the same dimension of Space as other less complex
distortions of the Lattice.

But regardless of whether the answer to this question was affirmative or

No, the ubiquity condition must also be met for the Neural Field.
From this point of view, the experience does not have to be localized. That is, since the
interaction between the Neural Field and the Lattice takes place throughout the length and
breadth of Space, the experience would not have to appear localized in any particular area of
the Universe. The fact, however, is that it is.
In general, we can conceive of the existence of three main locations of experience: 1.
Within the Neural Field, 2. At the edge of the interaction between the Neural Field and the
Lattice, and 3. In the Lattice itself.
The first location leads to an intracorporeal experience. The second leads to a location of
the experience in the experience itself, and the third leads to an extracorporeal location.

Studies on Mexican Shamanism (see: Grinberg-Zylberbaum J. Los Shamanes de México.

Vol. I to VIII NPEC. México, 1987-1990) demonstrate the existence of human beings who can
locate superception in different areas of the Lattice far from their organic body.

Doña Pachita, for example, was able to place herself outside her body in different places
in Space (see: Grinberg-Zylberbaum J. The Shamans of Mexico, vol. III, INPEC. Mexico, 1989).

But it is not necessary to consider these prodigious feats of perception to realize that we
perceive the interaction between our Neural Field and the Lattice in a focused way. When, for
example, we observe a landscape or any object, each point of the Lattice also contains all the
information of the Universe. As Moses Cordevero mentioned: —«where you are, there are all
the worlds», we could, when seeing the landscape, decode the image of the craters of the
Moon and perceive a distant Galaxy because each point

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de la Lattice contains their information. The fact that the resulting image is that of the landscape or
the object and nothing else means that we have a mechanism of focused attention.

The Syntergic Theory calls this mechanism: "Directionality Factor."

This same focusing mechanism must be the one that acts intracorporeally bringing different
levels of brain activity to the Field of Consciousness. The most common of these levels is found at
the end of cortical processing and is the one that allows us to experience as we do. Neither the
output of the retina is a conscious percept, nor the thalamic activation is, nor is the activation of the
different cerebral or cerebellar levels. We are conscious of the final result of our brain processes;
that is, of the interaction of the Neuronal Field with the Lattice. However, with adequate training (see:

Grinberg-Zylberbaum J., Self-allusive Meditation, INPEC. Mexico, 1987). We can become aware of
cortical and even subcortical neural activity. Depending on where we focus the Directionality Factor,
we will have access to what level of intracorporeal activity.

Therefore, the Directionality Factor determines, in its approach, the conscious perception of
both external aspects of our organic body and internal aspects of the latter.

In fact, both in intracorporeal and extracorporeal activity, all levels and strata imply an interaction
between the Lattice and the Neural Field. The complexity of this interaction is lower at the retinal
level compared to the cortical level, but it is carried out in both. In the same way, the Neural Field
interacts simultaneously with all degrees of Synergy of the Lattice, but only one of the interference
patterns resulting from this interaction is perceived with Consciousness.

From all of the above it follows that the focusing, in Consciousness, of an area of the Lattice or
of any of its levels of distortion, requires a focusing mechanism.

As we saw in the previous chapter, in the Mexican Shamanic tradition and within the lineage of
Don Juan Matus of Sonora, this mechanism is called the Lace Point. (See: Grinberg-Zylberbaum J.
The Shamans of Mexico. Vol. VI.
INPEC. Mexico, 1989).
There are at least two possibilities to explain the functioning of the Directionality Factor. In the
first option, conscious focusing is a natural result of the Neurosintergic level of the Neuronal Field
and it is not necessary to resort to any focusing mechanism external to the Field interaction itself. In
this alternative, what is focused depends on achieving congruence between the Lattice and the
Neuronal Field at one or more of its Syntergy levels.

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The second possibility does require consideration of the existence of an external focusing
mechanism and invalidates the interaction between the Lattice and the Neuronal Field as
sufficient to explain the conscious focusing of perception.
To accept this second alternative, it is necessary that there must exist a reality independent
of the Lattice but capable of interacting and modifying this basic structure of Space.

The Kabbalistic model supports this option as we saw in the previous chapter. The
distortion of the Lattice according to Kabbalah, occurs from the Universe of Yetzirah or
Formation and manifests itself in Asiyah or Action. Prior to Yetzirah, that is, before the Lattice,
Kabbalah contemplates the existence of at least four Universes that correspond to three levels
of the "Soul". According to this model, the Directionality Factor is commanded from outside
the Lattice.
Since most human beings identify with the Lattice and its distortions, the origin of this
command goes unnoticed.
Only those who achieve a perception of the Universes prior to the Lattice, that is, those
who have managed to place themselves on a level of the "Soul" superior to the Spirit, will
recognize that the focus of their attention is always a transcendent matter.
From this perspective, human beings are instruments of a more expanded Reality. This
Reality manifests itself through us in individualized forms that depend on the corporal and
mental structure of each one.
It would seem that our development involves achieving an opening so that "that" which
constitutes Reality flows freely through us. The basic postulation of the Syntergic Theory when
considering perception as a result of the congruent interaction of the Neural Field and the
Lattice and the existence of the Syntergic Bands explain this human condition of being an
instrument of reception of a more expanded Reality.

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CHAPTER VI
THE OBSERVER AND INDIVIDUALITY

The path proposed by the Syntergic Theory to achieve the Consciousness of

Unity, implies the simultaneous incorporation in an act of observation, of many
contents of the experience until these and the Observer merge into One.
In more technical terms, the above process could be called
«Expanded Neuroalgorithmization».
Just as high-inclusion polysensory Neuroalgorithms incorporate all the
information of the Brain into a high-power pattern giving rise to an experience of
ego integration, so the expansion of Neuroalgorithmization to the degree of
including all possible information makes, at its extreme, the included information
and the resulting Neuroalgorithm indistinguishable from the Lattice itself giving
rise to the disappearance of the difference between object and subject. In this
Unity Consciousness, the Observer and its perceptual contents merge into a
Unity; that is, they become One.
In Pantanjali's Yoga saphorisms (see: Taimni: Science of Yoga. Adyar India,
1961), this author describes the technique of Samyama as suitable for achieving
the above. Samyama consists of observing an object and maintaining your
observation until the Observer and the objects merge into one. Yoga calls this
fusion Samadhi. The path of Yoga involves the Samadhi observation of
increasingly subtle objects until the last "object" is the Being itself. At that
moment, Unity between object and subject is achieved.
In the Kabbalah model, each level of the "Soul" from Nefesh to Yechidah
(Singularity) is more subtle; likewise, the Universe associated with each "Soul"
represents, as in Yoga, an "object" of observation of increasing subtlety.
For example, Asiyaho Action would correspond to visible distortions of the
Lattice; on the other hand, the EinSof would be associated with a more intangible Reality.
Kabbalistic development, in the same way as Yogic, seems to imply
this rise from the crude to the useful.
We thus appear to have two paths of development. On the Shamanic path
and in Syntergic “technology,” the ascent to Unity Consciousness occurs when
all possible experiences are unified in simultaneous observation. On the Yogic
and Kabbalistic paths (towards the same Unity Consciousness), observation
proceeds in steps from the most concrete to the most abstract. Of course,
Samadhi in the Self implies fusion with all previous levels, just as in Kabbalah,
identity with the Singularity includes the incorporation of all previous levels of
the “Souls.”
Similarly, in the Syntergic model, Neuroalgorithmization incorporates

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both conditions; the simultaneous inclusion of different elements and increase in abstraction.

In fact, a high-power Neuroalgorithm correlates with a more subtle level of Reality, while a
poor-inclusion Neuroalgorithm corresponds to more concrete levels of the same Reality.
Therefore, the two paths of development are and lead to the same thing.

The "synthesis" of a high-power Neuroalgorithm is associated with the activation of a high

Neurosintergic Field and therefore with the possibility of congruent interaction of this Neuronal
Field with a Syntergic Band of high coherence, information density and frequency.

This interaction mechanism implies a true perceptual capacity

part of the brain and explains our ability to receive subtle information.
Each human being is characterized by an individualized capacity given by the structure of
his brain and therefore by the specific and personal morphology of his Neural Field.

This individual morphology can be seen in the also individual morphology of the pattern of
interhemispheric correlation that each brain manifests (see: Grinberg-Zylberbaum, J. and
Ramos J. 1987. Patterns of interhemispheric correlation during human communication.
International Journal of Neuroscience. 36[1-2];4[1-34]).
Therefore, individuality could be defined as dependent on the particular and specific
capacity to receive, interact or capture more or less subtle aspects of the information contained
in the different Syntergic Bands.
Even in Unity Consciousness, individuality keeps expanding and not disappearing.

But obviously individuality is not a state or condition of passivity.

Each human being represents a unique and unrepeatable event throughout the history of the
Universe. It could be said that in addition to being receivers of Syntergic Bands, we are their
creators.
The most evolved human beings of all time have brought to the Species the syntergic Bands
that they created. Some traditions such as the Tibetan have techniques to recreate such Bands
and thus experience the States of Consciousness of their creators. To achieve this prodigious
feat of perception, they use visualizations.

The famous Tankas on which Buddhist Deities are drawn with great attention to detail are
visualized with maximum accuracy by trained adepts. The geometric patterns, colors and shapes
inscribed in these drawings, when visualized, activate a Brain State that serves to activate a
Neuronal Field with the exact morphology to establish an interaction congruent with the Synergic
band that represents the level of Consciousness of the corresponding Deity.

Kabbalah has also developed visualization techniques to, for example, recreate the state of
consciousness associated with the different Sefirot. To do this, the

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The meditator visualizes the Hebrew name of the Sefira in question, thus creating
a Neural Field that interacts congruently with the Syntergic Band associated with
the Sephira that is desired to be experienced.
In the Consciousness during daily wakefulness, realities are filtered by the
mind in such a way that what is perceived is "colored" by the subject's
conception, emotions, feelings and state of vitality. Since in daily wakefulness
what exists is an identification with the mind and the body, they will determine
perception. If there is vitality, everything will be seen in that light, if sadness,
reality will appear sad, if optimistic; optimistic, etc., etc.
When the subject remembers that he can witness the State of his mind and
his bodily conditions from the reference of a detached observation, a perceptual
leap occurs in which reality ceases to be nuanced or filtered and the existence
of a self that transcends the variable conditions of his mind and the States of his
body is perceived. In this way, the condition of the Observer is activated and in it
there are no variations but rather a stable and constant point of reference.
Furthermore, the Observer appears neutral with respect to changes in his/her perception.
Since these are unified in the act of observation, a high-power Neuroalgorithmic functioning
state is activated because regardless of the alterations in the information that feeds it, the
Observer does not fluctuate.

In this condition, the level of consciousness of daily wakefulness is transformed into

the level of Consciousness at which the Observer acts as an identity.
However, at the next level of Consciousness, the Observer disappears as an
entity separate from its objects of observation and Unity Consciousness is
achieved in which the difference between subject and object ends.
Both at the level of everyday Consciousness and in the Consciousness of
Self and in the Consciousness of Unity, individuality exists, but it expands at the
level of what is transformed into the understanding of the self, mediated through
adequate Neuroalgorithmization.
The transition from Self-Consciousness to Unity Consciousness occurs when
the act of observation incorporates all the possible contents of the experience.
The Observer unifies all these contents and thus the Unity of the Observer and
its objects of observation is produced.
This Consciousness of Units is a contact with Pure Existence and both
existence as life itself surpasses all attempts at theoretical explanation.

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CHAPTER VII

PRACTICAL IMPLICATIONS

Based on the postulates of the Syntergic Theory, I have developed a meditation

technique (see: Self-allusive Meditation. INPEC. Mexico, 1987), and a
Psychophysiology of Power (see: Psychophysiology of Power. INPEC. Mexico, 1988).
Self-allusive meditation is a technology of Consciousness designed to
activate the level of Self-Consciousness and Unity Consciousness. It is based
on the detached and simultaneous observation of different areas of experience;
bodily sensations, thoughts, emotions and the environment.
The Psychophysiology of Power is a technology of Consciousness designed
to positively influence both Hyperfields. It is based on the consideration of the
existence of a Collective Directionality Factor capable of being modified by the
Individual Directionality Factor, and on a Strange Attractor of the Ideal Future of
the Hyperfield with which it is possible to establish contact.
The Hyperfield can be conceived as a MacroNeuronal Field that, like the
individual Neuronal Field, has a direction of development and a focus through
the focalization of a Collective Directionality Factor.
The possibility of affecting the Hyperfield and modifying the focus of its
Directionality factor is based on the experimental discovery of the influences
that the brain activity of a subject exerts on other subjects (see: Grinberg-
Zylberbaum J., and Ramos J. 1987. Patterns of interhemispheric correlation
during human communication. Journal of Neuroscience. 36 [1-2]: 41-54). In these
experiments we discovered that as two subjects interact in a pre-verbal manner,
the one with the highest levels of interhemispheric correlation modifies the
interhemispheric correlation of his partner, attracting him to his own level.
Since the interhemispheric correlation is an index of the degree of
Neurosintergia in the Brain, the results indicate that there is a direct relationship
between Neurosintergia and Personal Power. In this way, it can be deduced that
the greater the Neurosintergia of a Brain, the more it will affect the Neurosintergia
of other Brains, their Neural Fields and therefore the Hyperfield itself.
On the other hand, just as there is a direction of individual development
towards Unity Consciousness, represented by a Neurosyntergic augmentation
axis of the individual Neuronal Field, so there is an evolutionary direction of the
Hyperfield.
The Syntergic Theory postulates that this direction of hypercampal evolution
it is chance and is commanded by a Strange Attractor.

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The Strange Attractor of the Ideal Future of the Hyperfield is equivalent to Theihard de
Chardin's Omega Point (see: Theihard de Chardin. The Activation of Energy. Edit. Taurus,
Mexico, 1965) and can be conceived as the State of greatest Centrality and Complexity of the
Universe that attracts towards itself the distortions of the Lattice. This attraction is responsible
for the elementary distortions of the Lattice being organized into complex systems from the
atom, the molecule, the living cell and the human organism, leading to the organization of the
most complex Lattice; the human Brain.

In the Psychophysiology of Power, contact with and perception of the Strange Attractor of
the Ideal Future of the Hyperfield occurs when the individual's Neurosintergia is increased
through Self-allusive Meditation and when the duration of the present is expanded. This contact
between the individual and the Strange Attractor of the Ideal Future of the Hyperfield is
experienced as ecstasy and is what the Christian mystical tradition calls the "State of Grace."

The Psychophysiology of Power is a Psychophysiology of the leadership of Consciousness

and as such represents one of the most important practical applications derived from the
Syntergic Theory.
Another of the possible practical repercussions derived from the Synergic Theory is the
possibility of modifying the curvature of Space by affecting the Gravitational Force.

In an experiment carried out in my laboratory (see: Grinberg-Zylberbaum J., 1982.

Psychophysiological correlates of communication, gravity and unity.
Phychoenergetics.4:227-256) we discovered that changes in interhemispheric correlation
determined oscillations in gravity in the vicinity of the subject.
The above means that the modifications of the Intergia Neuros of a Field
Neuronal, they affect the Lattice Syntergy.
The possibility of affecting gravity at will and using this gravitational modification has
immense practical implications, such as transportation, levitation, and even the creation of a
gravity engine.
Since the Lattice is a superconductor, the increase in the coherence of a Brain is equivalent
to and produces an action similar to the Meissner effect (see: Beiser A. Concepts of Modern
Physics Mc. Graw Hill. Madrid. 1965) in which a magnet levitates when placed on a
superconducting material.
Another of the practical applications of the Synergistic Theory in the field of communication.

In a recent experiment (see: Grinberg-Zylberbaum, J. Creation of Experience INPEC. Mexico,

1988), we discovered the existence of Transferred Potential.

When two subjects have managed to establish a preverbal empathic communication and
are then separated from each other, the stimulation of one of the two subjects activates a
potential in the other without the mediation of sensory signals. The potential

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Transferred is a manifestation of a direct exchange of specific information from Brain to Brain

and could be used as a means of sending information without the use of electronic instruments.

We are about to start an experiment to test whether there is a speed of

transmissionoftransferredpotential.
The prediction is that direct Brain-to-Brain information exchange is
instantaneous so that the communication technology that could be derived
would allow information exchange without time delays and at any separation
distance.
On the other hand, the Lattice's capacity to contain colossal information
in each of its points could be used in the invention of computing systems
that use the same structure as the Lattice both to store information and to
carry out information analysis and computing operations. The invention of
a Lattice computer similar to the human brain that would be capable of
creating energy fields similar to the Neural Field and taking advantage of its
operations is another of the practical repercussions of the Syntergic Theory.
Finally, the Lattice has a practically infinite energy capacity at each of its
points. It would be possible to conceive of creating an instrument that would
extract energy directly from the Lattice and transform it into electricity, heat,
etc. This Lattice energy generator would solve all of the Planet's energy
supply problems.
Similarly, the plastic capacity of the Lattice and the possibility of
distorting it into specific shapes could be used to materialize objects and
even biological organs that could be used both to satisfy material needs
and in medical practice. This application, together with the direct decoding
of the Lattice to restore vision in the blind, has already been tested in
practice; (see: Grinberg-Zylberbaum, J. Los Shamanes de México. Vol.
III.INPEC.Mexico,1989andGrinberg-Zylberbaum,J.1985.ExtraocularVision.
Psychoenergetics.5:141-158).

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EPILOGUE

THEUNIT

The secret lies in the processes of unification. For the “cellular

Consciousness”, bodily unity is a secret; each cell receives influences that
come from a totality that is inaccessible and totally transcendent with respect to itself
However, at the same time, the totality is algorithmically represented in
each of the elements that form it and the cell does not escape this holographic
law.
The same thing happens with human Consciousness. In each one of us, it receives
influences from an inaccessible and totally transcendent totality and yet, at the same time, this
totality is algorithmically represented in each individual Consciousness.

In the Brain, the same dynamics are structured in the two processes that
the Syntergic Theory considers fundamental to understand experience and
perception: Neuroalgorithmization and the activation of the Neuronal Field.
Through convergent circuits, the information of the entire brain is
concentrated in polysensory and highly convergent cell populations. The
resulting Neuroalgorithms dynamically represent the information of the Unit
and the totality in each of its elements.
On the other hand, the Neural Field is the medium that allows access to
an even more powerful unification: that of the Hyperfield. Both processes
complement each other and are necessary. A percept cannot be created
without a Neural Field capable of distorting the Space-Time Lattice. The same
percept cannot be identified without having been Neuroalgorithmized.
In the same way that each element receives influences from the Unit of
which it is a part, each element of a totality affects the Unit. For example, a
Neuroalgorithmic modification produces a concomitant alteration of the
Neuronal Field and the Hyperfield.
The influence of an element is diluted as the Unity enlarges.
Thus, the same Neuroalgorithmic change that powerfully alters a Neuronal
Field, affects the Hyperfield but to a lesser extent.
Exactly the same dynamics have been described in the field of Mysticism.
For example, Moshe Chayim Luzzatto wrote (see: The Way of God. Feldheim
Publishers Ltd. Jerusalem, 1977) that there are spiritual forces coming from
the Unity that affect every human Consciousness and that in turn the
individual Consciousness sends out influences that affect the spiritual realms.

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The Syntergic model explains such influences through its central postulate;
namely, the interaction between the Neural Field and the Space-Time Lattice.
We are part of a planetary organism of which we are cells. We are interconnected
through the Lattice and our Neural Fields.
The Syntergic Theory is a model that attempts to explain this Planetary Unity.

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APPENDIX

REFLECTIONS ABOUT TIME

There are countless questions that can be asked about time, from its objective
existence to its relativity. I will begin with the first question, namely, whether its
existence is real or whether it is only a subjective product of our psychological
functioning. There is no doubt that time, in superception, changes according to
the psychological state. We are all familiar with the experience of feeling how a
minute, measured by a clock, is subjectively long when we are in a situation of
great demand or danger, and how it is considerably shortened when we are living
a pleasant experience.
On the other hand, Albert Einstein was responsible for demonstrating that time
has a relative reality that depends on the speed of the subject it measures. As a
traveler approaches the speed of light, his time slows down relative to a stationary
observer and ends up disappearing at the limit of the speed of light. The famous
twin paradox illustrates this temporal relativism. In it, one of the twins travels to a
distant star at high speed, close to that of light, while the other remains on Earth.
Upon the traveler's return, his brother has aged considerably more than him.

In this way, both from an objective and subjective point of view, time
It does not have an absolute existence as far as the speed of its passage is concerned.
Does this mean that time does not exist? Answering this question affirmatively
would imply denying the existence of the past and a temporal direction of events.
For example, if a drop of ink is poured into a glass of water, sooner or later all the
water will have been dyed with the color of the ink; the direction of the process is
from drop to dilution. It would be unthinkable and absurd to consider the existence
of an inverse temporal direction, that is, from dilution to drop, and therefore the
existence of a real and non-objective temporal directionality must be assumed.
However, some frontier physicists such as Jack Sarfatti believe that there is a
possibility that elementary particles exist; tachyons, capable of travelling at
supraluminal speeds and therefore in a time direction inverted with respect to the
usual one, that is, from the future to the past.
As far as I know, the existence of tachyons has not yet been demonstrated, but
there are instantaneous interactions at a distance; that is, without delay. This
implies that from an objective point of view, time is capable of disappearing. On
the other hand, mystics and contemplatives of all ages have spoken of the
existence of a State of Consciousness that functions in timelessness. They

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They affirm that everything that exists happens in an absolute present, in which neither the past
nor the future exists. This means that also from a subjective point of view, time can cease to
exist.
How can we combine all these different conceptions and arrive at a conceptualization that
includes them without contradictions? One possibility in this regard is offered by the Lattice
model and the Syntergic Theory. According to our knowledge of the Lattice, it is capable of
varying in its organization, from a basic level of total symmetry and coherence to its
hyperdistortion given by its interactions with the Neural Field and the Hyperfield. It could be
postulated that in the basic state of the Lattice, time does not exist and that a man whose Neural
Field is of sufficient Syntergicity so as not to distort the Lattice, will experience the mystical
experience of timelessness in an absolute present.

However, in the distorted Lattice, time does pass and consequently also in the experience
of a human being whose Neural Field distorts it. Subjective temporal relativity then depends on
the level of distortion of the Lattice which in turn depends on the level of Consciousness and
the cerebral and perceptual functioning of a subject.

The Lattice in its basic state is as timeless as timelessness is to the speed of light. This
correspondence would seem to indicate that in reality what we call the "speed of light"
corresponds to the basic referential state of immobility of the Lattice itself. The constancy of the
speed of light independently of the speed of the person pointing it in the same direction.

In other words, it would seem that in the Universe the reference for immobility is that of
light, which we mistakenly consider to be in motion when in reality it is the manifestation of the
basic state of the Lattice. With respect to this "immobile reference" everything has a passing
time and we call it time.
In relation to our perceptual functioning, the differences in this "temporal passage" produce
notable effects such as the different qualities of the experience, which, as we have already seen,
are related to the duration of the present and to the Syntergy of the Neural Field.

Our temporary ability to distort the Lattice is generally ephemeral.

Every 50 thousandths of a second we create a visual image that remains static but disappears
to give way to a next image that merges with the first through what Don Juan Matus called the
"Glue of Reality", thus giving us the illusion of continuity.

The same thing happens with sounds which merge with each other in a
continuous process of creation and death.
One might ask the question: What would happen if we could expand the duration of a visual
percept? It seems that in that case we would be able to materialize the objects created by our
brain function. In other words, we would fix the distortions of the Lattice caused by the
interaction with our Neural Field. What

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This possibility can be realized without a doubt. In fact, some Mexican shamans
such as Pachita were able to materialize objects and even biological organs.

In general, the creation of different levels of Reality depends on the time of

its management and therefore a deep analysis of time is fundamentally
important.
An analysis of the permanence of objects can also be attempted.
Why, for example, is a rock more dense than a cloud? A physicist would
tell us that his science has already managed to understand and also explain
such differences and that they are related to atomic and molecular structure.
A solid is a solid because the interatomic distance within it is smaller than that
found in a liquid. A gas is an organization of atoms and molecules in which the
empty spaces are much larger than those of a liquid, etc.
However, why, if gas, liquid and solid are different distortions of the same
lattice, does the difference in distance result in varying levels of permanence?

The permanence of a visual fantasy then depends on the distance between the
distorted elements of the Lattice?
If we could imagine a solid and heavy rock, what is it that prevents it from
material and what is it that allows it?
As I mentioned before, we have proven evidence about the possibility of
materializing objects (see my book: LosChamanesdeMéxico.Vol.IIIPachita.Mexico
INPEC1987) so the questions I have just raised are not a simple game of
fireworks but a concern arising from empirical observation.
Something in the morphology of the Neural Field and in its interaction with the Lattice must be
the key to understanding both the different qualities of perceptual experience (light, sound, etc.) and
the permanence of the distortions of the Lattice in the phenomena of materialization. That something
is related to time and its mystery.

I said before that for an object moving at the speed of light, time does not
pass and that this happens for the Lattice at its basic level of total coherence
and symmetry. On the other hand, for anything that moves at a speed slower
than that of light or for any distortion of the Lattice, time does exist.
This means that time could be the result of any change or modification of
the basic structure of the Lattice. The latter explains why temporal modifications
associated with the presence of gravitational fields occur, since the latter are
also alterations in the structure of the Lattice: "curvatures of space" as Einstein
called them.
Since the Neural Field modifies the structure of the Lattice, the brain
structure and its functioning are "creators" of time. On the other hand, the
timeless structure of the Lattice in its basic state when modified by Consciousness

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human is imbued with time. This probably means that time is, more than
anything else, a human creation.
However, a distortion of the Lattice produced by any elementary particle
or a macroscopic body must also affect time if the latter, as I stated before,
depends on the existence of distortions of the Lattice. On the other hand,
when speaking of time, we are assuming its nonexistence in the same way
that when referring to Being or Consciousness, subtextually, we are
pointing out its nonexistence. It is not possible to speak of something without assu
Therefore, time implies non-time.
The Lattice model satisfies the need for the existence of timelessness
in the distorted Lattice and of time in the distorted Lattice. Both brain
activity and its products and inanimate matter and its variants distort the
Lattice. Therefore, both "create" time.

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LITERATURE

Beiser A. Concepts of Modern Physics. MacGrawHill. Madrid. 1965.

Buddha-MahaSatipatthana.Unknown date.
BlavatskyM. TheSecretDoctrine.TheosophicalV.PressPasadenaCalifornia.
1888.

CastanedaCarlos. The Internal Fire. EMECE, Mexico. 1987.

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Grinberg-Zylberbaum J. 1976.Journal of TheoreticalBiology56:95-110.

Grinberg-Zylberbaumy E.R.John. 1981.PhysiologyandBehavior27:749-751.
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Grinberg-Zylberbaum J. LosChamanesdeMéxicoVol.1al7.INPECMéxico
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Grinberg-ZylberbaumJ.andJ.Ramos. 1987.InternationalJournalof
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Research in Psychology. Vol. X No. 1:55. 1984.
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Grinberg-Zylberbaum J. CreationofExperience.INPEC.
Mexico1988.

JennyH. Cymatics.BasiliusPressBasel1974.
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Taimni. ScienceofYoga.AdyarIndia.1961.
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TheSurangamaSutra. Translated by LuKuanYU.

BLPublications.India1978.

WilberKen. ConsciousnesswithoutBordersKayros.Spain.

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BOOKS BY THE SAME AUTHOR

The Internal Experience. Trillas, Mexico, 1975. INPEC, 1987.

The Construction of Reality. Trillas, Mexico. 1975. INPEC, 1987.

The Creations of Existence. Trillas. Mexico, 1976.

The Vehicle of Transformations. Trillas. Mexico. 1976.

Beyond Languages. Trillas. Mexico. 1976.

Psychophysiology of Learning, Trillas. Mexico. 1976.

New Principles of Physiological Psychology. Trillas. Mexico. 1976.

The Awakening of Consciousness. Trillas. Mexico. 1978.

The Foundations of Experience. Trillas. Mexico. 1978.

The Conscious Brain. Trillas. Mexico. 1979.

Psychophysiological Bases of Memory and Learning, Memory Phase.

Trillas.Mexico.1979-Editor.

Psychophysiological Bases of Memory and Learning. IIThe Localization of

Memory.Trillas.Mexico.1979-Editor.

Psychophysiological Bases of Memory and Learning. III Nature of

Memory.Trillas.Mexico.1980-Editor.

Psychophysiological Bases of Visual Perception. Subcortical Structures.

Trillas.Mexico.1981-Editor.

Space and Consciousness. Trillas. Mexico. 1981.

The Manifestations of Being. IPachita EDAMEX. Mexico. 1981.

The Manifestations of Being.II Cuauhtemoctzin.EDAMEX.Mexico.1982.

LaLuzAngelmática.EDAMEX.Mexico.1983INPEC1988.
InSearchofBeing.INPEC.Mexico.1987-1990.

Electrophysiological Correlates of Human Communication. Faculty of Medicine. UNAM

Doctoral Thesis 1987.

Self-allusive Meditation.INPEC.Mexico.1987-1990.

Return to the light. SEP. Mexico. 1987.

The Shamans of Mexico. Native Mexican Psychology. Alpa Corral, Mexico

1987.INPEC1990.

The Shamans of Mexico.IIndigenous Mysticism.Alpa Corral.Mexico,1987 The Shamans of

Mexico.Ill Pachita.INPEC.Mexico1989HeptadaMadrid

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Spain1990.
The Shamans of Mexico.IVThe Worldview of the Shamans.INPECMéxico
1988.

The Shamans of Mexico.VB CerebroyLosShamanes.INPEC.Mexico.1989.

The Shamans of Mexico. VI The Voice of the World. INPEC. Mexico, 1989.

The Shamans of Mexico. VIIBDouble. INEPEC. Mexico 1990.

TheExpansionofthePresent.INPEC.Mexico.1988.

CreationofExperience.INPEC.Mexico.1988.

Psychophysiology of Power.INPEC.Mexico.1988.

Songs of Enlightened Ignorance. INPEC. Mexico. 1988.

The Creation of Experience. The Books of the Beginning. Madrid, Spain, 1990.

Transcendent Meditation Techniques. Heptad Madrid Spain. 1990.

The Conquest of the Temple. Heptad. Madrid, Spain. 1990.

Meditation.INPEC.Mexico.1991.

FluirenBsinyo.INPEC.Mexico.1991.

The Syntergic Theory.INPEC.Mexico.1991.

The Battle for the Temple.INPEC.Mexico.1991.

TheLifeForceofHeaven.INPEC.Mexico.1991.

ThePrototype.INPEC.Mexico.1991.
TheTasteofEnlightenment.InPress.

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Jacob Grinberg-Zylberbaum (1946-disappeared December 8, 1994) is/was a

prolific Mexican researcher in the study of the brain and its relationship with
consciousness, a profound connoisseur of meditation and an enthusiastic
student of Kabbalah. His outstanding work promotes a redesign of the
paradigms that govern the relationship between mind and matter, between
science and consciousness. With his limited possibilities, he immersed himself
in the brains of shamans and yogis, contrasting their experiences, he trained
children from 8 to 10 years old in extraocular vision and scientifically confirmed telepat
He graduated from the Faculty of Sciences of the UNAM, where he studied
Psychology, and among other postgraduate studies he obtained a doctorate
at the New York Medical College, during which he devoted himself mainly to
taking an electrophysiological record of the human brain exposed to geometric stimuli.
One of the most popular stages of his professional career was the work he did
with the legendary Mexican healer Pachita, with whom he worked, from a
scientific perspective, on the methodological evaluation of the manifestations
of consciousness in the human being. Based on these experiences, he wrote
his most popular book, "Pachita. Las manifestaciones del ser". Based on his
work with Pachita, which culminated in 1988, Grinberg would double his
experience with the Mexican healer to construct one of his most representative theorie
He later delved deeper into the study of the energy frequencies that humans
manifest during meditative states, which are measurable and therefore
verifiable.

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In December 1994, Jacobo Grinberg mysteriously disappeared. A strange

disappearance that is still unknown. As a legacy, he left behind, in addition
to his exemplary attitude towards the scientific study of consciousness and
multiple "ethereal" phenomena, the founding of the National Institute for the
Study of Consciousness and more than fifty books, as well as countless studies and

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Grades

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[1] A Neuroalgorithm is a neural pattern that concentrates large amounts of information in its
structure.<<

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[2] See Grinberg-Zylberbaum,J.1976,JournalofTheoreticalBiology 56:95-110.<<

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[3] See: Grinberg-ZylberbaumJ.andJohnE.R.1981.PhysiologyandBehavior. 27:

749-751.<<

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[4] See: Grinberg-ZylberbaumJ.yRamosJ.1981.InternationalJournalof

Neuroscience. 36(1-2):41-54.<<

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[5] Grinberg-Zylberbaum J. The Orbitals of Consciousness. In: Teaching

and Research in Psychology. Vol. X No. 1:55. 1984.<<

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[6] Illegible text of the original scan (E.D. Note).<<

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[7] Tomadade: MeditationandKabbalah. AryehKaplan,S.Weiser,1982.<<

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[8] "TheSecretDoctrine." TheosophicalV.Press.PasadenaCalifornia.1888.<<

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[9] See TheSurangramaSutra. Translated by LuKuanYu.BLPublications.India.

1978.<<

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