In the diagram of the axes, we can see that the axes cross in the centre of the circle that represents our integrated personality. This centre is our seventh structure. In the body this structure is located in our navel. During the foetus’ formation, this structure, which in MAT we simply call THE CENTRE, allowed the formation of the umbilical cord that joined us to our mother and guaranteed that we received from her all the elements and nutrients that made our development and birth possible. As soon as we were born, this cord was cut to allow us to be autonomous and exist for ourselves. Everything would point to believing that this centre of ours would have ceased to fulfil its function, but it is the opposite, it is the most important one of our structures. It has a greater hierarchy and importance than all the other ones.
The Centre’s function is double: to allow us to centre ourselves and to receive the totality of the universe and the dimensions that we, as humans, do not possess. Every time we breathe in, we receive all this glory and all this splendour. Every time we breathe out, we make them penetrate inside us, at the same time that we expel all that is bad that is no use to us.
For this structure to function, it must be kept totally empty and without any emotion, as well as without any sense. It does not have any colour either, because it is transparent.
For us to be perfectly centred, the Centre must remain fixed and immobile. In this way it prevents the axes from moving and its points ceasing to be perfectly located over their six respective emotions, without running the risk of being displaced towards other emotions. At the same time, the fixed nature of the centre allows the tips of the axes to grow as and when the cone of the sequence widens, guaranteeing us in this way immediate adjustment of the beams that support our structure, thus ensuring the solidity and real stature of our structure. This is the reason why the axes are discovered after the sequence, although in time they are the first. In fact, if the axes were to grow and take with them widening of the cone, produced by the inherent sequence of hyper-connection, we would feel an imposition to grow that would diminish our freedom of choosing, at any one time, whether we want to be greater and better or whether we choose to stop. The axes would be much wider than our real elevation and the cone could either collapse, or find itself obliged to grow. This would make us servants of growth and not proud conquerors of our freely decided stature. If, on the contrary the axes were fixed to their respective emotions, our growth would take place with suffering and unnecessary upsets, like the foot of a child inside a shoe that has become too tight for him and hurts until another larger pair of shoes is bought. In addition, if the axes were to grow first we would feel the obligation to grow in the same proportion, at the same rhythm and in the same time in each one of the binary emotions of each axis. This is all avoided when each emotion is liberated and we can choose, according to the necessities and vocations that we may have, to make the axis that we wish grow and, within this axis, to give priority to the emotion that we most need. In this way as many forms and configurations of culminated persons exist as may be desired and each one maintains his different and unique nature. All different, all marvellous, all unique. And all of this occurs because the centre is fixed and each one grows at his own pace and in his own way.
The relationship of a person with his Centre becomes conscious in the phase following the end of the hyper-connection process. Thus the Centre, in addition to being conscious, becomes operative. It is manifested like a great white light accessed by the person who discovers the experience of transcendence. This living experience is different from the functioning of the Orienter, which captures the truth of the existence of what is transcendent at any time in our growth, and can have sacred revelations of a fleeting and instantaneous nature. The Orienter operates like a massive telescope pointing towards infinity, which can capture, with total certainty, the truth of the transcendental and spiritual reality. In a healthy person, this ought to be a multiple and daily experience, like that of any one of our six personality structures. It is our spiritual dimension and we share it with everything that exists in the universe.
The experience of transcendence, the discovery of our Centre, only arrives at the end of a process of six stages, following the hyper-connection process and is called the transcendence process. It appears through that white light that we can sense before, call on and make ours through meditation, because we have a Centre from the time of our gestation, but it is not ours and nor is it, consciously within us, before the transcendence phase. This phase is not the culmination of our growth as a human being, on the contrary, it is its beginning. The purpose of this book is not to address the path of growth that starts then. This book ends at the hyper-connection phase. In the Transcendence phase we have, for the first time, authentic and objective contact with God through the first of his real manifestations: the white light of our childhood innocence that relates in a natural, objective, material, serene, living and calm way with his Creator.
We only want to leave certain things clear, above all in a century in which the gurus and the illuminated are going to proliferate: MAT is not a religion, it is an exact science. MAT analyses and diagnoses religions as part of the human being’s Orienter, but it never, never, leads to a religion. It is science and an instrument for analysing and improving all the human sciences. Nothing more. Where everything else is concerned, MAT analyses and respects all religions and all religious people. Stopping on the road that follows the phase of Culmination (which is not the subject of this book) is to fall into the temptation of founding new religions. That will be the problem of those who wish to place their narcissism or ingenuity above their Centre and above the unwary people who choose to follow him. That is not and never will be our problem.
Having clarified this aspect, the phase of transcendence reveals to us the existence of this Centre as the most important and greatest of our human structures. It is the structure that introduces the relationship and communication with what is divine. It is an I/You relationship with divinity and with our need of EVOLUTION. And God is not a Being that is captured by any one of our structures. Partial knowledge is accessed through the transcendental function of each one of our structures: to his harmony through our Rector, to his clarity through our Synthesiser, to his corporality through our Vitaliser, to his unceasing metamorphosis, through our Transformer, to his soul through our Protector, to his spirit through our Orienter and to his relation with his work through our Centre. We have seven dimensions. Nobody can know the dimensions of God, at least not all of them. But, of course, he who accesses mastery of his seven dimensions and enters into his own knowledge knows about what is finite and how relative his stature is.
For the Centre to function and to fulfil its main function, that of being our umbilical cord with God or with what is transcendental (it matters little how we wish to call it: evolution for example, given that if it was certain that we descend from the monkey, we, humans, have managed to pass from a five dimensional structure onto one of six, with six emotions and from somewhere we have taken it and this place is the Centre), there is only one requirement: that the structure be totally and completely empty. If we aspire to place any one of our structures, any one of our emotions or any one of our senses in the Centre, we will only have madness and confusion. Our narcissism, origin and cause of all evils, would make us, apart from mad, toxic for everybody else. And the reason is very simple: if we put into the structure that serves us to receive the infinite dimensions that we humans do not possess, one of our six, we will consider ourselves God and creators of the universe and of its finality. With this, firstly we delude ourselves and secondly, we stop receiving this marvel of knowledge, energy and wisdom that we are designed to receive. Returning to the evolutionist conception with which we are not in combat so much as in scientific debate, if we consider it as valid, evolution requires that at some time in our history, we move from six dimensions to seven dimensions, and then to eight, and then to nine, etc. THAT IS EVOLUTION. Fantastic! But the only way of achieving it is through not putting any of those that we already have in the place of the structure that receives the ones that we do not have.
During the XX century it was fashionable, for scientific MAT reasons, to put pride in this Centre, because we were in a Promoter century, for which the peak of its hyper-connection pyramid is pride. The XXI century will inevitably be a Reactivator century that will put the peak of its pyramid in the Centre. This is the spirit, the happiness, the direct and personal perception of what is sacred. Same mistake. We will address this theme in depth in the last part of this work. The XXI century will be at the same time a century of proliferation of religions (through the amount of direct experiences that are going to inflate the human spirit, placed in the Centre) and a proposal of progress through, among other things, MAT for example, the end of religions.
After this introduction to knowledge of the emotions that guarantee the energising of the structure that caused us so much love, we access authentic happiness: that of receiving a miraculous and unexpected gift, an unheard of gift: we have everything that we need to have to be true humans, and this prodigious installation, our structure, is designed in an admirable way to function in plenitude and grow to infinity.