THE SPLENDOUR OF THE HUMAN BEING, fascicle 22: THE HISTORY OF OUR GESTATION

An extract from the book “THE SPLENDOUR OF THE HUMAN BEING” by Preciada Azancot

©Preciada Azancot

Let’s summarise, in laymen’s terms, the process of GESTATION: Shortly before the primary ovocyte (original state of the ovule in the ovary) is released from the follicle, its nucleus divides by meiosis and the first polar body is eliminated. It is left immediately outside the egg’s cell membrane and will form the placenta and all the maternal bodies that will feed and protect the foetus. There is a first “shedding” of herself by the mother in order to offer the child a safe space. It comes from love and, more especially, from the love-sadness axis, which distinguishes “what there is” for the child from what there is of the child, without mixing them. The released egg is transformed into the secondary ovocyte. In this process, each of the 23 pairs of chromosomes loses one of its partners of the polar body and we have 23 unpaired chromosomes. In this second process, the second axis pride-fear intervenes. A series of transformations take place in which the mother’s identity is discarded as a cloning process and each pair sheds one of its chromosomes in order to prepare half of the child’s individuality. No life is possible without these chromosomes finding their pair. It is the half of a potential being, from which “the image and likeness with the mother” has been separated, since each pair is removed from each chromosome.

Several hours after the sperm enters the ovocyte, the nucleus divides again and expels a second polar body, with which the mature ovule is formed. This third process demonstrates the intervention of the joy-rage axis of the three present beings: the one of the father who enters and fuses and demands to form something other than the sum of two, the one of the child who aspires to be genuinely himself and different from both his progenitors, and the one of the mother who stops being protective and creative and allows each to do their own thing, breaking off any unnecessary support which could become an invasion that would prevent the emergence of a complete being. To this effect, the second expulsion of the polar body. This way there are 23 unpaired chromosomes, those of the child. One of the chromosomes, the X chromosome, is female. It will need a Y chromosome from the sperm to be male and an X to be female.

Of the 300 million sperm contained in an average ejaculation, 1,000 to 3,000 manage to get close to the ovule. The strongest and the healthiest. Those sperm finalists attack the radiated corona of the ovule to make way for themselves. When one of them enters, its head swells disproportionately to form the male pronucleus. The 23 chromosomes of the male pronucleus and the 23 chromosomes of the female pronucleus align themselves to constitute a complete element of 46 chromosomes in the fertilised ovule. This is how the fusion-differentiation of the third axis: joy-anger is established. Then the complete and autonomous potential being emerges: the three axes at the service of the Centre growing in the human emotional sequence. This way the process of cell division and differentiation can intervene, so that the promise becomes an available, existing and present reality: a baby. This process is what is known as fertilisation.
Then a difficult process of transportation of the ovule down the Fallopian tube towards the uterus begins. During this phase, several processes of cell division occur and the zygote is created. This remains between 2 to 4 days in the uterine cavity where it is nourished until it becomes a mass of 100 or more cells that transform the zygote into a morula. The morula segregates cells that digest uterine cells and liquefy them to prepare itself a cushion for implantation in the uterus.
Shortly following implantation, a cavity develops (empty Centre) in the mass of cells and the embryo starts to develop along one of the walls of the cavity. This is the stage at which the embryo is a blastocyst.
A one-month embryo already has all its organs outlined. The first process is that of circulation between differentiated maternal and embryonic blood. And the first complete organ that forms itself is the umbilical cord, not only for receiving nutrients from the mother, but also to be able to expel waste materials from the embryo. The first structure is like that, The Centre. Then the diffusion of oxygen begins and production of enormous quantities of oestrogens and progesterone by the mother. Both the absorption of oxygen as well as the production of sexual hormones depend on one emotion: joy, and nourish it, forming the child’s Orienter. This enables the cell reproduction of the embryo and the foetus. The child is an embryo until the end of the second month. In the third month it is already a foetus, up until nine months. Following labour it will be a baby.
At three months, the foetus measures 15 cm and weighs 125 grams (fear and sadness). Its face is already designed (love), its genital organs are already defined (joy), its skeleton is formed (pride), its bone marrow is already working (pride), its heart has been beating for two months (love), its liver has been working for a month and a half (rage), and it breathes! – joy – (then, as it grows, breathing will be inhibited so that it doesn’t swallow faecal matter thus avoiding the lethal formula joy-rage). Such is the prodigy.
At four months, it measures 21 cm and weighs 250 grams: its sex is clearer (joy). It moves (rage). It has all of its organs (six structures with their six emotions and senses). It has most of its peripheral reflexes (pride-fear axis).
At five months, it measures 27 cm and weighs 500 gr. It is covered in down (sadness). It moves but is not capable of living on its own because it does not have independent vitality (lacking the complete Vitaliser and some rage). It ingests and digests and expels meconium (faecal matter of the foetus) – rage.
At six months, it measures 33 cm and weighs one kilo. It looks senile due to lack of fat, it cries out (full joy-rage axis), it swallows if fed, it sucks, urinates. It needs an incubator in order to survive (love and fear). Otherwise, it dies.
At seven months, it measures 39 cm and weighs 1,750 gr. It already looks less senile. It can cry out, swallow and suck. It is fairly vital and if it can spend some time in the incubator, so much the better.
At eight months, it measures 45 cm and weighs 2,500 gr. It is already a chubby and smooth baby. It survives on its own.
At nine months, it measures 50 cm and weighs 3,250 gr. It is a perfect and normal baby. Its brain will need one more year of life to reach total maturity.
The MAT analysis of gestation
Everything starts with the Centre, it is the first thing that is manifest in the ovule of the mother, who sheds herself twice from the nucleus to make way for the being of the infant that she will have the privilege to shelter and nourish. The same thing happens in the sperm, and it deletes itself until being no more than the genetic and chromosome load of the child. In the child, the first thing to emerge is also the Centre. And, after appearing and taking root, twice, it makes way for the emergence and the multiplication of cells that carry within them all the potential of an autonomous and authentic human being. Perfect. Just as we are all created to be.
The first awareness of the child, integral awareness, is that of emerging from a Centre inconceivably superior to itself, which fosters all of its faculties to be. That, before the formation of the umbilical cord, in other words, before one month of gestation, when one is pure autonomous potency. The formation of the umbilical cord, indispensable for receiving all the nutrients and expelling all waste, introduces, at the same time as an organic Centre, a relationship to the other, to a live being that is not Centre but has a Centre. And that, is received by the embryo as a shock and an absolute loss of the very origin of the glory and the splendour in which it had been bathing beatifically. This first grief is born of the wisdom of not BEING the Centre but of having a Centre. The second grief stems from the obligatory relationship between one’s own Centre and the mother’s, an inevitable relationship that is experienced as an intolerable subjection and as a deceit. The child’s second emotion, following beatific joy, is absolute rage towards that Centre which promises so much and delivers so little. There the sequence starts to function actively and, from rage, passes onto pride, “Since I am here, I am going to be everything I can”. And from pride to the other point of the axis, the fear of being pulverized for that first rebelliousness and, also to safety upon seeing that the disappearance does not occur. From fear it passes onto authentic sadness for two reasons: one positive, upon realising the unprecedented development going on in itself, and another negative, for life being that way, subordinated to another life. Then it passes onto the other end of the axis, to love, because one becomes aware of the entire marvel that is being received from the Centre first of all, and from the mother after. Then the functioning, in order, of the three axes is triggered: the love-sadness axis that opens up the second axis: pride-fear, which opens up the third axis: joy-rage. That is where the mammalian human being starts to exist, to accept it and to cooperate. And the work in team with the mother begins, so that both can be as best as possible for as long as intrauterine life lasts.
The embryo becomes a foetus. That first rebellion and its causes are erased from memory. That experience, as all others when they are erased, is retained in the body. That second rebellion against the mother and its causes are deleted from memory. And one starts living and existing with full awareness of oneself and of the other. And that awareness becomes, as a consequence of those two deletion processes, more important than the awareness of the Centre. However, during the first four months of gestation, the Centre continues to function and sustains the three axes that sustain and enable the emotional sequence that in turn allows life to develop. But the perception of the Centre becomes increasingly distant and intermittent. Why?

MAT Personality Structure – Preciada Azancot

Development of the personality as a prison:
No expectant mother spends 24 hours of the day in the glory and the splendour at the service of the Centre. We, human beings, live our daily lives and unbalance our emotions permanently. At the origin of this constant imbalance is our mammalian condition. Indeed, if we reflect a minimum on the foetus, who is already experiencing his Centre, his axes and his sequence badly, badly for the two already demonstrated reasons, we will see that, inevitably because of his mammalian condition, he is receiving from the mother, in addition to the sublime nourishment and marvellous shelter and protection, constant interferences that limit and obstruct his wellbeing, his individuality and his autonomy. For example, the foetus is in his love-sadness axis and is managing, passionately, what is available, and is therefore very busy with the energy of sadness. Then along comes his mother with an enormous discharge of love. Who could reproach her for it? She cannot guess what the foetus was doing, who, upon receiving an enormous discharge of the opposite emotion, runs the risk of falling into the lethal formula and must, so as not to die, rapidly abandon that emotion and move onto the sequential one, rage, in order to survive. Thus, from jolt to jolt, the foetus starts fearing the axes, which represent, at the same time as the greatest potency, the greatest danger. It is as if we had the gift of flying but, whenever we did, were bombarded with a missile once out of every five times. It would make us think twice! Since, let’s not forget that the emotions are not just feelings that the foetus captures perfectly, but that they are, also and especially, energies that make the structures function. The mother’s fear will represent an enormous discharge of cortisone that the blood flow will carry to the foetus through the umbilical cord and that he will swallow, whether he needs it or it swells him up. An enormous discharge of sadness will mean a discharge of thyroid hormones and agitation, nervousness and a hyperactive metabolism that consumes the small reserves of fat he manages to store. A discharge of joy will inject an insulin overdose that could kill him if the human organism, like any other live organism, were not so miraculously perfect and solid. And we are only speaking of the relationship between the emotions and endocrine functioning, which is, only, one of the many systems of the human body. The appearance of down that covers the entire body of the foetus at five months shows, not that we are descendants of the monkey and better it, but rather that we are dominantly super-sad, since we verified, in our hospital investigations, that down and hair are directly related to authentic sadness. And we are super-sad because we have suffered a loss that leaves us disconsolate: we have lost our constant connection with the axes, our natural functioning in the three axes, in the fourth month of gestation.
But that is not all, nor is it the most dramatic: for being mammals, we are going to acquire, in our mother’s uterus, a personality which is the result of the imbalance of our structure following parameters of inevitable laws that govern our nature – the ones that MAT discovers – and that, in crisis situations, when not receiving that complete safe space that we need, will move us to function in such a way so as to receive the maximum possible in adverse situations.
Let’s go back in our story, to the moment when we have an umbilical cord that communicates us to our biological mother. Each of the mother’s emotions will set in motion the expecting mother’s corresponding structure and produce hormones, blood, calcium, vitamins, minerals, antibodies, and all that can be expected because that is what the emotions are for: to make the structures function and to allow us to be and live. Nonetheless, throughout most of her pregnancy, the expectant mother is going to have a dominant emotion, the one corresponding to her circumstances and her situation: she may feel happy to have a baby and that joy will be her dominant emotion; she may be sad because her husband has left her, she was made redundant and her father is very sick and will die during her pregnancy; she may feel mostly love if she already has a baby she loves, is in love with her husband and is tenderly awaiting her second offspring; she may be afraid if she has a high risk pregnancy and on top of that the war broke out in Iraq and her husband has been sent to the front. Let’s take this last example to illustrate the baby’s gestation as the story he experiences. We will call him our baby.
Our baby has one day of gestation. He already has 46 combined chromosomes, 23 of maternal origin, and 23 of paternal origin. He experiences metamorphosis, the emergence of his being within the maternal ovule. Of course, he doesn’t feel either the paternal or the maternal part, but he does feel. He feels more than if he had a full brain, because there is no reasoning, nor deduction, nor inducement, instead there is pure sensation that impregnates everything and that will be fixed forever in his Vitaliser.
He is shaken and transported jolting down the Fallopian tube and undergoes various cell divisions: from pride he passes onto the fear of disappearing and holds on to himself. From a fertilised ovule he becomes a zygote. He remains for 2 to 4 days in the uterine cavity and is nourished. He feels love. He is love. He stays that way until he becomes a mass of 100 cells or more. He is a morula. He becomes sad because he loses his identity. Then he reacts and, angrily, makes himself his own niche by segregating his own cells, with great vitality, which digest and liquefy the mother’s uterine cells until he builds himself his own soft and moulded cushion. That is how he implants himself in the maternal uterus. Then he passes onto the ecstasy of joy of the glory and the splendour and is “of the” Centre. Shortly after he starts to assume his being of the Centre as his only belonging and makes a cavity, empty like the Centre, while he, at its service, retires to one of the walls of the cavity. Our baby is already an embryo and is pure happiness, order, harmony, metamorphosis, clarity, yes, but also is immortality, eternity and infinity. He is everything at the service of the Centre that is creating him. Circulation between maternal blood and his own blood is made in him, which is not distinguishable as a sensation and which brings him plenitude. And he continues being, more so every day, in permanent ecstatic metamorphosis. He experiences and engraves in his body (Vitaliser) the knowledge of the Glory and the Splendour.
From his Centre an umbilical cord is formed that joins him to the part of the mature ovule that transformed into his placenta. There the interferences start because he receives strange and shocking products coming from his mother’s emotions, which are not his own, and that he needs to take into account, and just how! Because they destabilise him. And, very particularly, the hormones segregated by the prevailing fear of the mother that we took as an example: cortisone, adrenalin, and other products of the suprarenal gland. This represents for him a risk of death: cortisone inflates him, adrenalin accelerates him, he passes from being amorphous onto being hyperactive and combative. Also, that fear of the mother’s, added to his own, inflate his Rector and, that way, he loses the harmony of his structure. Then his own human constitution, his own natural order, his pattern of functional engineering obliges him to find the best of all options in order to survive. But how does he experience that “shock”? As a collapse, as a fraud, as an intolerable lie that contradicts the marvellous and perfect state that he was in and thought that he could keep forever because that was HIS order. And that is experienced as a total and unconditional hate towards the Centre. Then the moment of truth comes: either he chooses not to accept anything other than the lost order and then he disappears because he continues to function on his axes and in his sequence at the service of His Centre. And there is a “miscarriage”. Or he decides to adapt and to make his way in life without illusions: that immutable and marvellous Centre exists and disappears intermittently, and he passes, from the happiness of being, onto the effort of surviving. And then the foetus continues his formation and will give way to a live baby. How will he manage it?
The foetus is conscious of a few things only: of his Centre, in the very first place, of his three axes, and of his perfect emotional sequence. Plus, to continue forming himself and growing he needs those three things. But he already lost the sensation of eternity, infinity and immortality. The sensation of eternity was lost because, not only is he not alone with the Centre, but also the mother’s emotions are sometimes marvellous, when they accompany him in his own on the axes and in the sequence, and are sometimes murderous and terrible, when they unbalance him and force him to “do things” in order to survive. From the start, the mother’s being is experienced as dual: she is the good nourisher who helps him to be, no longer so happy and independent as before the umbilical cord (that marvellous thing was already lost forever as long as he’s there), who feeds him, who evacuates his waste, who gives him safe warmth and shelter; and is, also, the terrible being that is killing him, and, even worse, who hides his Centre and puts herself in the Centre. Mummy is then the utmost terror.
And what is his sensation of himself like in that trance? Well like passing from what is divine onto hell itself as a passive subject and without finding any relationship between what is happening and what he did. Absurdly, whimsically. That is where the experience of God collapses and is replaced by magical visions of archetypal powers that will pursue and confound us throughout our entire existence.
But, how does the foetus defend itself in order to survive? Our baby receives daily the products and consequences of the mother’s fear. If the baby is in one of the emotions of his axes or in one of the sequence, he will be obliged to abandon his precious journey of personal growth and to resort to his own fear, which is the emotion that “calls him”. There his installation will alert him of the great danger he is in if he remains there, because on top of receiving the dangerous discharges from the mother, he will receive his own of the same nature and effect and would die. In our example, if the foetus also places himself in fear, he will produce more hormones of the suprarenal glands, and his skin and his cerebellum would become thick and gigantic, to mention just three of the effects of fear. And his Rector would close itself off to any contact with the mother, producing, for example, an occlusion or a hernia of the umbilical cord. So, it is clear for him what he SHOULD NOT DO: he should not, under any pretext, also stay in fear. Then, the foetus places himself in the sequential emotion that follows the mother’s dominant emotion as the only alternative in order to survive: balancing the mother’s prevailing emotion by drawing on the next emotion in the sequence, for the entire time that the destabilising discharge lasts. And we say as the only option because first the foetus tried another more potent and pleasurable option: placing himself in the opposite emotion to the mother’s on the axis, in our case, pride: “You pull one way and I try to balance by placing myself on the other end of the seesaw”. And he must desist from this because he experiences the terrible and mortal effects of the lethal formula. Indeed, the fear of the mother produces the fear of disappearing in the child, and not pride, because this is false, and since the remaining fear is the mother’s and not his, it is also false: false fear + false pride = lethal formula.
Having, as an inescapable obligation, to place himself in the following sequential emotion to that of the mother’s, in this case sadness, in order to survive, produces, in our baby, several and serious effects that will condition his entire existence and his vision of himself:
In the first place, our child experiences an immediate relief from the suffering that was afflicting him: sadness, to give a few examples of its effects, stimulates the thyroid glands, burns fat and reduces the swelling caused by the cortisone generated by the expectant mother, activates the metabolism that the suprarenal gland slows down, activates the lymphatic system which drains excessive retention of liquids and toxins generated by cortisol. The organic equilibrium is restored. Not so the emotional one.
In the emotional context there is a first effect: the sensation of impotence and inevitable death disappears and makes way for a sensation of pride and self-confidence: “I am capable of avoiding being made to disappear”. The foetus found, all by himself, the best option to continue being. But it is a sad pride because he had to do something that, in justice he should not have had to do. There emerges a feeling of abandon and hostility first towards the mother and, what is more serious, towards God, or towards the order of what is human, if one prefers, it doesn’t matter what we call it. In Transactional Analysis it would be the existential position Me good – You bad, both towards the mother and towards the natural order.
A second, even more serious, effect, is that the child, who to be and grow needs to function on the axes, could not rebalance naturally the imbalance produced in him by using the natural law of the axes: he was unable to rebalance fear by calmly installing himself in pride. That, to make matters worse, produced the lethal formula, fatal if he had remained in it. Then an inevitable symbiotic vision develops in the foetus: he and the mother are two, but one “HAS TO” function as if they are one. Indeed, not only does one have to work dragging the mother’s emotion and struggling in the sequential one without this stemming from a personal or genuine need but from an imposition to survive, but also, to continue functioning on the axes, our baby is going to have to place himself in the opposite emotion to the prevailing one of the mother, in that same one that he could not install himself in because of the lethal formula, when the pressure is over and he has to travel it on his own axes or in the sequence, in our case, pride.
Indeed, as he already has sadness as the dominant emotion of his own structure of functioning, the foetus is not going to be able to place himself in love because the balance would be broken due to the inflation of sadness, which would require an overload of “inflated” love that would compromise his own emotional, but also physical balance (in addition to hyperthyroid he would have too many products from the hypophysis gland), and, not only that, but also that way his first axis love-sadness would develop more than the others and he would lose the entire harmony of his natural structure. Also and above all, these two emotions, love-sadness, would be false and would cause him the deadly lethal formula.
Then the foetus finds a second brilliant solution for survival: he will become accustomed to strengthening the opposite emotion to the mother’s dominant one and this with two ends: to rebalance his second axis pride-fear, to compensate for the messes produced by the mother’s fear, and, also and above all, SO AS NOT TO BE LIKE HER. In other words, to preserve the perfect law that is perceived from the Centre and that is implemented in the axes.
In fact, that symbiosis that the mother forces him to submit to so as not to die is not GOOD, it is not in the law of the Centre. The Law of the Centre favours authenticity and autonomy, not symbiosis. And the foetus, that way, will not have it as the existential choice for himself.
But what happens, as a result of this simple prevailing emotion of the mother’s, is something even more serious and terrible than anything we have mentioned up until now: something very serious happens in the spiritual context of the foetus. Let’s take a look:
When the foetus is in his own forced emotion, the one that follows the mother’s prevailing emotion in the sequence, he is obliged to remain there as long as the prevailing emotion of the expectant mother lasts. If the perfect sequence is 100% in each emotion, which gives us 600% in total at the end of the sequence, the average time that the foetus will be in the forced emotion so as not to suffer irreversible damage will be 140%. When the foetus sees himself freed from the pressure of the mother’s prevailing emotion he passes onto the sequential emotion that follows the “forced” one and feels an authentic liberation. At last he can do his own thing! And he restarts his sequence. In the case of our child, he passes from obligatory sadness to liberating rage and feels so light, liberated and fulfilled that he will give a special meaning to the liberating emotion, a meaning of self-fulfilment, of culmination, of freedom, of order, of justice, of autonomy. Because he is going to experience that emotion as if the door to his prison had been opened, and will see himself as free and happy at last. But he will have just 60% of energy left for that emotion if he does not wish to mortgage the other emotions. Therefore, short is sweet, and the foetus will have a sort of fixation for that emotion that means so much to him and where he can never enjoy himself at ease, at least not the times that he gains access to it as a result of the release from the mother’s pressure. Therefore, sometimes, when the foetus is in his emotional sequence or in his axes and doing his own thing, without any pressure or frustration, he will savour that emotion and see it as something his, as something normal. And, when that emotion acquires an added value, because he gains access to it as a result of the liberation from pressure, he again gives it that special meaning of happiness that is pursued and never fully reached: sometimes yes, sometimes almost, halfway. The foetus, which does not even have a mature brain, or objective data, is not going to reason, instead he will have experiences that, although unexplainable are no less fully experienced and determining: corporal and emotional sensations that are stirring and repeated. And, instead of deducing that things are happening to him, he will feel that things for him are that way. Like a misfortune.
On a separate note, the experience of the foetus with his Centre, as we already saw, is very much interfered with and mediated. At the very beginning, before having an umbilical cord, it is splendorous and complete. There is a Centre which is complete ecstasy and he is from that marvellous and perfect Centre that gives him everything and in which he is everything. The embryo does not confuse himself with the Centre; instead he receives from it and communicates with it.
Then the Centre is occupied by a cord that ties it to another being. Another being from which he receives marvellous things, and then the foetus socialises and joins to his mother and forms a winning team with her. All goes well and the foetus feels his own Centre when he does his own thing, and feels the Centre of his “good” mother who gives everything for him. Life is as it should be: marvellous.
But when the mother has false, deviated, disconnected and inflated emotions, the foetus suffers aggressions that damage it in every way: physically, emotionally, where his mood is concerned, spiritually, and mentally, and establishes connections which, albeit abusive and false, do not cease to be necessary so that everything fits in, in other words his Transformer, when it does not find the possibility of establishing healthy connections, will distort them to make sense of what is happening to him. He doesn’t say to himself: my mother is out of harmony and that will last for a while and then I will be me and decide about my life. Of course he cannot say that because he knows nothing about anything. What he does, and he has no other way out, is to say that the Centre loves him and protects him and then threatens him and attacks him without his having done anything to deserve it. Then he will resign himself to that whimsical and fickle God with whom he will have no choice but to ingratiate himself, and whom he sometimes loves and sometimes hates. And, the worst thing is that, obliged to function with a forced dominant emotion, a strong compensating emotion and a unifying but fickle emotion, the foetus, in the image and likeness of his mother, will have a destabilised and inevitable functional engineering. That emotional engineering of his structure will condition his neuroendocrine functioning, and he will have fixed tendencies to use some structures more than others, until he confuses that dysfunctioning with his own being. Plus, it will be true that our child has an exaggerated Synthesiser, with the biological consequences that this implies. For example, and from the little that we have researched, too much thyroid, too much down and hair, a face shape that is rectangular at the top and rounded at the chin, a tendency to short-sightedness, and, if the mother is in the lethal fear-pride formula, a tendency to Down’s syndrome. Little fat and nervousness: and, because of poorly energised rage, a lack of vitality, limited emotional control, limited sensory control, and, due to strengthened pride, an enormous creative and transforming capacity, strong and thick bones, a hyper developed brain in the left hemisphere (sadness) and rear right (pride). When he is born he will have a personality typology with three anomalous emotions: sadness, pride and rage, and three normal emotions, fear, love and joy. And those emotions will be no more than the reflection of his structure with three dominating structures: the Synthesiser inflated, the Transformer on edge, and the Vitaliser sacralised (in other words, given a special “magical” meaning) which distances him from the Centre and occupies its place.
In other words, for the foregoing reasons, which we do not wish to expand on in this work, the foetus is born, not in the image and likeness of his Creator but in the complementary image of his mother. He will not have six structures in harmony because they are perfect in proportion, quantity and quality, instead he will be a creature with three structures with “added values” and three normal ones. He will have a PERSONALITY. And that personality, in other words, that mask that hides his being, will be innate, biological, and scientifically analysable and detectable using all possible clinical tests, starting with a simple electrocardiogram that shows, in the example of our baby, a straight axis of the heart instead of inclined towards the left. We have also made preliminary tests on fingerprints that are “within the same family”, and, for certain, are anxiously waiting to start with our genetic research to demonstrate our extensive clinical research on personality typologies and the propensity to certain types of diseases.
What we can affirm categorically is that, of the 120,000 analysed cases, ALL OF THEM belonged to one of the six typological families, and that each typology had its own pattern of emotional engineering that was shared with all the other members of the same typological family.
But what confirms the amazing thing about these discoveries and the strict and universal law of the Centre, of the axes and of the innate sequence is the foetal history of two of the six personality typologies. Indeed, of the six possible typologies, four follow the same formation pattern as our baby: babies that are the fruit of fear, of rage, of pride and of happiness. Absolutely ALL OF THEM follow, strictly, the same pattern. In other words all the babies that emerge from the prevailing emotion xxxx of the mother have, if this emotion is:
-Fear: dominant sadness, strong pride and idolatrised, “spiritualised” rage. We call them Constructors.
-Rage: dominant pride, strong joy and “spiritualised” love. These are the Legislators.
-Pride: dominant love, strong fear and “spiritualised” joy. These are the Reactivators.
-Joy: dominant fear, strong rage and “spiritualised” sadness. These are the Fortifiers.
But the children that emerge from the love-sadness axis cannot follow that same law, and have it harder. Due to the LAW of the axes. Indeed, we have already pointed it out in the previous chapter, that the love-sadness axis is the very same, first and necessary axis that sustains the two remaining ones. It is the beam of beams. Without this axis, the other two cannot be created, and, what is worse, the person ceases to be human and becomes heartless. The love-sadness axis, although it is hierarchically subordinated to the second one (pride-fear) and the latter to the third and highest (joy-rage), is the one that enables the minimum necessary in order to be human: to have a soul. Which means not being soulless. Suffering for losses and deaths and loving what is authentic and valuable is the least that we can ask of a human being. Or of an animal. Or of a vegetable. Or of a mineral.
To demonstrate it we have confirmed that all babies born in the imbalance of this axis had to face the enormous risk of falling into the lethal formula before managing to have themselves, as the strong emotion, the same weak (dominant) emotion of the mother. To demonstrate that ONE CANNOT PLAY WITH THE FIRST AXIS, we will show that absolutely all babies whose mothers had as the dominant emotion:
-Sadness: have dominant rage, strong sadness and “spiritualised” pride. These are the Revealers.
-Love: have dominant joy, strong love and “spiritualised fear”. These are the Promoters.
These two babies have followed the same universal pattern in terms of the inevitability of compensating the mother’s dominant emotion with the following sequential emotion. They have also followed the same inevitable magical “spiritualisation” of the one that sequentially follows their own forced dominant emotion. But when it came to forging their own “strong” emotion, as the counterpoint of the own forced dominant one, these foetuses could not go to the opposite one of the mother’s dominant one but rather return to the same dominant emotion as the mother’s, once the pressure was less, until making it their own strong emotion. An entire lesson in heroism. And a demonstration of the strict law of the axes. With which, the choice of these foetuses has not been: “I don’t want to be like you”, but “I am going to show you how to be better by not having the same weakness as you even in the worst circumstances”. Faced with the dilemma of not having the first axis strengthened, these foetuses have had it harder and more difficult than the four others. Then, in life, they will also have it harder with the process of hyperconnection, in other words, the recovery of the innate emotional sequence.
This is, in a nutshell, the history of a longed-for, loved and normal baby.

An extract from the book “THE SPLENDOUR OF THE HUMAN BEING” by Preciada Azancot

©Preciada Azancot

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THE SPLENDOUR OF THE HUMAN BEING, fascicle 21: ACCESS TO THE SPLENDOUR: THE EXPERIENCE OF THE AXES AT THE SERVICE OF THE CENTRE

An extract from the book “THE SPLENDOUR OF THE HUMAN BEING” by Preciada Azancot

©Preciada Azancot

The splendour is reached through experiencing the three axes at the service of the Centre. Then the connection of each sense to its corresponding emotion acquires a transcendent dimension that leads us to experiencing access to visions, sounds, smells, tastes, contacts and orgasms that seem out of this world because no known genius has ever been capable of recreating them. They are experiences that come from the deepest part of our Orienter because they are lodged in our prenatal memory when we were not even a foetus but an embryo. When we were absolutely perfect because we were intact. We are talking about an embryo with one month of life, as the end of the splendour.

MAT AXES – Preciada Azancot

We already explained, in the previous chapter, the order, the mechanism and the laws of our three axes. Here we will only evoke, briefly, the experience of those axes at the absolute and total service of the Centre, which is what we call SPLENDOUR.

It starts with the first axis, of what is available: love-Protector-sight/ sadness-Synthesiser-hearing. At that moment everything is available because there has not been any loss to endure or to overcome. It is the axis of immortality. It is the ecstasy of indefinite abundance. We are love and all love. We are union with the perfect totality that loves us definitively and without reservations. We are a vision in black and white, of immemorial and immortal white transcendence and gentle and definitive black dilution of all evil, wherever it is. That sensation is engraved in us forever and foreshadows the certainty of something infinitely superior to any description of Eden that any prophet or mystic has been capable of describing. If only we could paint a small part, a tiny fragment of the vision of just one fold of fabric, all in black and white, containing and diluting at the same time all imaginable and unimaginable colours! But the resources at our disposal do not allow us to approximate, even roughly, a hint of a hint. We have this vision engraved on our retina with the sharpness of a microscope, and yet, it is impossible for us to describe it. Although it has nothing to do with it, the furthest thing that could refer us to it would be the black and white of some paintings from towards the end of the genius Manet’s life. But to compare that vision with those marvellous paintings would be a total profanation.
With regards to omniscience and clarity, in addition to total and definitive, as well as encompassing everything that we are and will be forever as absolute dwelling in the absolute, it has a sound and a chant. The sound of a continuous line where sadness is a metaphysical impossibility, and the chant of male and female voices with an infinite breath, sweet, powerful and overwhelming. In real life, the furthest profanity that nevertheless suggests it is the overture of “Tristan und Isolde” by Wagner.

The second axis, of what exists: pride-Transformer-taste/fear-Rector–touch is the axis of Eternity. What is experienced there is even more difficult to suggest. How can one describe being absolutely still and, at the same time, absolutely in metamorphosis, both inwards and outwards? And how to describe what we touch and how that touches us, wraps us, in a blanket of something that is the essence, impossible to convey, of love? We would only say that, for just one contact like that, nobody would hesitate for a second to give their entire life and fall into the void. But in fact that contact has always been there and is forever, and is thus transmitted to us. Beatitude awake could be the clumsiest way of suggesting it.
And, how to explain that the first thing that we taste is a nectar containing the most impossible flavours to achieve? There is not, not even remotely, any taste to our knowledge that even in the most diametrically opposed or profane way, could suggest it. The nearest would be the first time we tasted our mother’s milk.

And, what to say of the third axis, the one of joy-Orienter-sex and rage-Vitaliser-smell? Which is the axis of infinity. After being immortal and after existing in essence, we access plenitude. How is it experienced? Well it is increasingly difficult to transmit: to begin with, we become fully aware of being immortal and existing in eternity. When we achieve full consciousness, we naturally access the finality of that immortality and that plenitude, and the first thing that we capture are the infinite dimensions that exist in infinity, and, at the same time, how marvellous it is to have just one of those dimensions, and the splendour of having, here and now, six. And those six ARE the promise of all possible ones, because they are all interrelated, and each one is the basis of another new one, and the first one is in that vacuum which is the anti-void that contains EVERYTHING in germination. The key word here is the AND. The absolute CERTAINTY that all of those dimensions are saved for you, and germinating in you, gives access to a pleasure of fission of peace and orgasm that is absolutely impossible to describe. It is the opposite of the mystic’s rapture. The nearest, and at the same time different and distant thing that we could suggest of what is knowable by some humans is the cosmic orgasm, whose theory and practice was discovered by Leopoldo Azancot, the great novelist, who gave us a seminar thanks to which we were able to experience the cosmic orgasm: an orgasm of peace, which at the same time, breaks us up and fractions us into infinite interlaced dimensions that start gently from our sexual organs and extend like waves through every part of the body for twenty minutes after coitus. But what is experienced there has nothing to do with it because it is distant and different. That fission, not fusion, of body and spirit as ONE is what we could most approximately suggest in terms of a sensory experience. With regards to smell the experience is incredible because at the same time as we perceive our own smell as a marvellous perfume of our own essence, for example, in our case a type of sandalwood that doesn’t exist, something like the spirit of sandalwood, we perceive the aroma of the essence of life and of truth. That marvellous thing smells, yes, it has a smell! What could we compare it to, even to suggest it, despite being fully aware of blaspheming? Well it ought to be a mixture of earth after heavy rain, with the sea at high tide, and a note of the marvellous forests of Olympia, in Greece.

In the emotional context, the experience of the Splendour is more accessible, although also practically impossible to transmit. In the first axis, the one of immortality, being in pure sadness and pure love as an inseparable couple is presented as a hyper lucidity of sky blue and clear intelligence that understands everything and has everything to understand anything that presents itself. It is, at the same time, a deeply profound compassion for everything alive that is lost, in any time and place, and an absolute mastery to avoid anything being lost, and, at the same time, the certainty that nothing is lost and that everything returns and occupies its time and place. It is what Buddhist meditation pursues but does not obtain, because it pursues the dilution in Nirvana and non-reincarnation. There we discover that each life is made in different spaces and that there is plenty of space for every one of us, and that we have everything and always more than we could ever possess. And that we possess nothing, because we are everything and forever. That is where sadness is concerned, the kind that brings consolation and anticipates it.

With that forever we access pure love, for always and forever, the kind that is more than soul and that surpasses the soul. We gain access to love that is the cause and not the consequence of immortality. Of that love that is outside of us so that we can love it, and inside of us, to devote ourselves to it. That second love is called soul. What we discover and feel in pure love is another dimension, which we humans don’t have, and which is the source of the soul and of permanence, in other words, immortality. Of course, writing about emotions, no matter how hard we try, does not make us feel them or experience them. We must resort to a simile, an image: it would be that of an eagle that unites with its great love, a whale, beneath the seas as well as in the sky. And that love gives them access to immortality.
In the axis of Eternity, pride-fear, we live simultaneously in pure fear and pure pride as if it were the most natural thing in the world, like having two arms and two legs that form teams. The fear-pride team makes us eternal because “what is not” never will be and “what is” always will be. We feel, in authentic fear, our home, of that same colour purple, which shelters us from evil, both inwards and outwards, and we feel the pure courage that doesn’t even deign to measure itself against evil because by diagnosing and recognising it, it dilutes it. Then the defensive and protective armours are cast off because they are not necessary and are merely burdens. We access NOT BEING evil, dangerous, toxic, because we are in our true place, ourselves, and never ever will we allow anybody to invite us to penetrate inside another being, nor will we allow them to penetrate ours. Then we recognise the danger and vacuity of all those theories that present the other life as receiving God in oneself, or even worse, committing the sacrilege of diluting ourselves in him. That which so much excites certain reckless and invasive madmen makes us laugh and then shudder. What is horrible and ghastly is to have someone or something alien inside and what is criminal is to intend to put ourselves or to put something inside someone else. This is the cause and root of all idolatry and of all terror, which is a synonym. But all of that is what we do not feel in the pure fear of the splendour, because one cannot be afraid of what doesn’t exist. And nothing dangerous exists when we are in pure fear. Nothing, because what is not, never will be, and cannot produce fear. That sensation is harmony which foreshadows the access to eternity. It is our feminine dimension. The one that is a permanent and protective uterus against evil. Then we agree to FEEL half of eternity, that of not being what we never will be, mere mortals passing through and passing their life away fearing death, because death is not, and never will be possible. For the simple fact of having been the union of a sperm with its ovule we will never be NOT BEING, and we will be immortal every time that we are in pure fear.
And thanks to that pure fear we will be able, not only to FEEL, and – then it becomes clear that we owe all feeling to fear – , but also to LIVE the eternity of pure pride. Of course, although this already enters the realm of what is anecdotal, we feel and we live the perpetual and permanent metamorphosis that makes us BE growing and transforming. But that is like a kiss to an orgasm. What we experience then is that we are all being and all beings by the mere fact of remaining in our fixed place, which opens up to us the entire range and all of the dimensions of the universe, being them and contemplating them be. It is the essence of perpetual motion, which does not require tensions or “universal watchmakers” to emerge from itself for the times of times and the places of places.

And, as in the previous case, we will have to resort to an image to make ourselves understood where the feeling is concerned: a tree that always was and always will be, with its own roots that pierce the earth and soar towards the skies from both ends without ceasing to be that and just that, a tree. It is the baobab that so frightened The Little Prince. And that tree, was him.
On the axis of Infinity joy-rage, we experienced the pure rage-pure joy binomial. In pure rage, as the first and poorest image, we are scarlet blood, flowing with oxygen, which is renewed and circulates carrying life and strength to all of our body. We are blood that awakens in the face of itself and that enters a universal fraternity with everyone who carries it in whatever form, as sap, or as the principle form which a rock materialises, or as drops of rain that fall from the sky. And because it flows and renews itself, it allows us to plant ourselves and to materialise. And to dematerialise to live and be in all creation at the same time. This allows us not only to be in all places at once, by having all the possible hows inside us, but also and especially, to unperturbedly make way and allow for all materialisations and dematerialisations that present themselves to us outside. Everything has form and nothing has it. Because we grow and change so much that no form can be the last one. And, therefore, pure rage can never be attacked or, of course, have any reason to oppose anything. What emerges, as a second image, is the essence of dancing. Everything dances and materialises and dematerialises to materialise more and better.
In pure joy, we understand two things simultaneously: the power of innocence and the impossibility of becoming lost. And we feel them with an overwhelming power. Like a revelation. We are innocent when we are in pure joy and always will be. All false accusations slide off and are shed from us, whether we have swallowed them or not. We are innocent and will never do anything that could be censored or that will make us ashamed of ourselves. All lies collapse, and laughter is born. And the impossibility of becoming lost when we are in the certainty of finding and follow the great internal guide that is our spirit. And then we dare to precede it and to guide it at the same time. From here dialectic is born. Not in the mechanicist and dim and lost way that we know it to date and that leads to nihilism. Not even in the form of Yin and Yang. No, true dialectic is born from innocence and culminates in certainty. One is a finder of truths. And the truth is always born from another truth, never from a lie. And from truth to truth, we reach infinity, removing the veils from the best-kept secrets and the deepest mysteries, because secrets and mystery do not exist in innocence or in the certainty that finds truths. A mystery is just a truth that has not yet been found because we do not place ourselves either in pure rage or in pure joy. Then we feel, with intense pleasure, that we carry infinity inside us and that we can gain access to roaming innocently over the entire path that we have left to follow, and to learning how we will be tomorrow, and in one hundred thousand years, because that, is in our joy to be achieved.
And then we discover that by having those three axes that grow and will continue to grow, we are already immortal, eternal and infinite, and that we already have that in this life and that it is a matter of spiritually gaining access to it, conquering what is ours here and now. WHICH MEANS THAT WE ALREADY HAVE IN POTENCY, JUST AS THE EMBRYO ALREADY HAS THE BABY INSIDE, THIRTEEN DIMENSIONS. Yes, in our life as human beings, as beings of six dimensions at the service of the Centre, we already have in seed the thirteen dimensions that will allow us, in some time and place, to be immortal, eternal and infinite. That is what an embryo of less than one month already knows and feels. Further on we will look at the reasons why we forget it.
As in the previous cases, we will resort to an image to illustrate the joy-rage axis: this time a joke. A child had his parents very worried and anxious because at the age of three he had not yet uttered a single word. The parents took him to all the specialists, who were unable to find any organic or psychological problem whatsoever. Two more years passed like this and the child reached the age of five without saying a single word. One night he was having dinner with his parents and his mother served him soup. The child took the first spoonful into his mouth and said: “This soup needs salt!” The parents, in shock, celebrated his speech and asked him why he hadn’t said anything until then. The boy replied: “I never had anything to complain about until today”. End of story. The child was living in the axis of infinity.
The splendour, after the sensations and emotions, is experienced in the three structural binomials at the service of the Centre.
In the Synthesiser-Protector it is the meeting of two HUMAN structures in other words, having a TRANSFORMER, and the Transformer allows us to create sounds and words: a language and, also, the structure and music that transform the word into speech. When we pronounce a word, for example, “air”, we create it from our Transformer, but we say it from ITS destination structure, the Rector. If we say “I love you”, we say it from our Protector. That is the choice of word. Every word we choose comes from one of our six structures and says a lot about us. It says how well we function structurally and which structures we have more energised and which less. There is a science NLP (neurolinguistic programming), which is exclusively concerned with language to make us grow. It is not relevant here to describe the MAT glossary of key words for each structure, in other words its linguistic glossary, or to mention how MAT therapy works where language is concerned. But we have one. That is where the choice of word is concerned. But we are still missing the most important thing: THE STRUCTURE OF SPEECH, which not only includes words but also the organisation of speech in phases and phrases which must have, as in town planning and in architecture, their ideal or appropriate structure. For this purpose, we have ceilings, lines, pillars, floors, beams, etc., in other words, punctuation signs. They introduce and symbolise THE STRUCTURE.
The symbol of the Synthesiser is the parenthesis (()) and the symbol of the protector is the semicolon (;). It is the inseparable encounter and complementarity, on the first axis, of the parenthesis and the semicolon. The parenthesis opens to give more information without having to interrupt the rhythm of speech. In other words, as a contribution of pure intelligence that analyses constantly without having to tediously interrupt the discourse, providing more data and more hues, in other words, more sensitivity. This simple sign fulfils all the functions of the Synthesiser. Indeed, when a Synthesiser works to the full it selects, develops, archives, classifies, updates, perceives and makes evident what is dead, memorises, thinks, negotiates, detects rights and wrongs and demonstrates them, relates, calculates, perceives losses and gains, processes, connects, communicates, in order to find options and solutions. The Synthesiser selects the most relevant data for its discourse and introduces in parentheses clarifications that enrich the information. That is why people who have an invasive and monstrous Synthesiser introduce repeated and interminable parentheses that make us lose the thread of what is essential and crush the discourse. This pathology reveals false sadness instead of authentic pride, and shapes the personality of the “bore” that everyone runs away from.
The parenthesis demonstrates two more things: complete knowledge and clarity between what ought to be included in order to inform, qualifying with sensitivity, that is full knowledge, and what should not be mixed into the speech even though it is very relevant so as not to make it confusing, and absolutely requiring the parenthesis, that is clarity.
An example of a literary genius who uses parentheses a lot and whose complete works is like an immense parenthesis is Proust.
The Protector has its own symbol: the semicolon (;). It is the structural and musical symbol that best represents the when of things: when something very valuable and hoped for appears that ought to be received as a milestone and join without separating two halves of the same whole. That is where the need for the semicolon comes in. It marks an important moment that needs to be highlighted and that joins two halves of a sentence. All of the Protector’s functions are thus symbolised by the semicolon: to evaluate, to establish confluence between associable entities, to join without mixing, to encourage and motivate leaving the other time to respond, in other words, without invading, to help to associate, to accept being part of something while preserving one’s own being, to fulfil, separating responsibilities but joining them in a single whole, to protect two complementary things from distance, to devote without losing oneself. For all of this, what would we do without the semicolon? People who use the semicolon badly separate what should not be separated when they place it instead of the comma, and join what cannot be joined and introduce it instead of the full stop. That shapes an invasive and manipulative, narcissistic personality that confuses the other so as to lead them, manipulated and hypnotised, onto their own territory. It is the predator who wants to sell us freezers if we are Eskimos, and whom everyone distrusts.
As a genius of literature who uses lots of semicolons we have Chateaubriand. Also, French is the language that most uses the semicolon of those that we know, because its path of transcendence is made through the Protector.
The inseparable complementarity between the parenthesis and the semicolon is evident: they are opposite extremes that mutually favour each other. The first stands out for joining and the second joins, while respecting, separating the two individualities without mixing them. It is Dante’s Divine Comedy.
The second axis Transformer-Rector is the encounter and complementarity between the full stop (.) and the colon (:). The Rector introduces the full stop and the Transformer introduces the colon. Each is the structure and music of its own.
The functions of the Rector would be impossible without the full stop. Indeed, the Rector has the functional skills of diagnosing emphatically and without beating around the bush, establishing limits between two things that should not be mixed, legislating without doubting or leaving questions open and undefined, defending by dissuading the adversary, localising “what is not” and moving it away from “what is” to pass it onto the Transformer so that it can do its work of creation and growth, separating what should exist harmoniously and by itself. All of that IS SAFETY and guarantees the HARMONY of the perfect equilibrium of the differentiation and coexistence of each structure occupying its exact surface without invading any other or allowing itself to be invaded. It is the integrated being that we drew on page 198. The full stop shows and builds the end of something, its exact limits. End of a sentence. Start of another by the Transformer. End of that one and full stop. And, when we need to separate even more clearly, it is the full stop and new paragraph. End of an idea: full stop new paragraph. People who use full stops too much and interrupt speech, breaking it up excessively, have a problem of rigidity, they are forceful and arrogant, they are authoritative and demonstrate a pathology of false pride introduced in the Rector: “this is like this because I say so and that’s that”. Those who do not use the full stop when it would be appropriate in order to allow the work or the reader to breathe, oblige us to reread the text twice or three times in order to understand what the confused writer wished to express. They are personalities that introduce, unlike the previous ones, false fear into the Transformer, and who because they are confused and insecure, pass their confusion onto their suffering reader or listener.
A literary genius who makes very successful use of the full stop is Ernest Hemingway.
The Transformer has its own orthographic structure and peculiar music: the colon (:). Indeed, when we need to burst in with an affirmation, a discovery, a revelation, there is no better sign than the colon. When we reread this book, whose function is to reveal a new science, MAT, we will find an impressive number of colons. The functions of the Transformer are impossible to communicate and reflect in a speech without the colon. Since the Transformer is the only structure that is exclusively human and the most difficult one to handle, there are many errors in the use of the colon. They are either put there when it isn’t relevant and nothing new is unveiled or revealed, opening doors that were already open, looking ridiculous and shaping a personality that is full of platitudes, or they are not inserted when the revelation needs to be “released” without any tortuous waiting about or roundabouts that impose a tedious waiting time in order, in general, to convey a banality to the exhausted reader or listener. In the first case, we will have a pathology of false happiness instead of pride feeding the Transformer. In the second, we will have a pathology of fear instead of pride in the Transformer.
The functions of the Transformer are, let’s recall, those of transforming, consecrating, creating, pronouncing and pronouncing oneself, imagining, evolving, representing, deciding, growing, gaining access, declaring, testing, discovering, affirming, recognising what is valid, choosing, determining. It is not possible to discover, or to embody a discovery, or, much less, to reveal it with CLEARCUT HUMILITY, without resorting to the colon, unless we fall into the previously mentioned pathologies, giving signs of a diseased Transformer. The colon opens and closes without waiting or delaying our own or others’ expectations: they open up a new world and reinforce it solidly and firmly without doubting or making others doubt. With this, each ASSUMES what is their own and reveals, without taking over or plagiarising, that which is somebody else’s.
A genius who uses the colon a lot and well is Erich Fromm.
The union and complementarity of the full stop and the colon is evident: the first says what is finished. The second shows what is emerging. It’s that clear. Then, complementarity installs itself. The full stop opens up a new question. The colon discerns new growth on the path of discovery. We, the human race, are a long chain of full stops followed by colons. This is authentic evolution: . : . : . : It is the music of our growth.
The third structural axis is symbolised by the hyphen (-) and the comma (,). The hyphen symbolises the Vitaliser and the comma, the Orienter. The Vitaliser governs justice and corporality as the transcendent function. The hyphen opens up a clear space to introduce something in its own right, with “corporality”, inside a sentence. The hyphen is very different from the parenthesis: the latter offers a clarification, data about the issue. The hyphen introduces another theme within a theme. It introduces a theme without which justice would not be done to the central theme under development, it would be left amputated, missing an essential, although not evident, part of its being. The hyphen is introduced into a sentence so as to introduce a full body of presence within a whole. And a hyphen opens a dialogue in order to give way to a character’s full expression, in dialogue. That hyphen presents the verbal expression of that person with all of its consequences: words, way of speaking, architectural punctuation marks, and, within that sentence, opens hyphens to contribute details that present the character in motion, doing things. For example:
– “Hello” – said John, sitting down casually – “How are you doing?” – then proceeding to take off his shoes.
– “Fine” – replied Alice, and blushed because she was shocked by John’s brazenness, feeling ashamed on his behalf.
The functions of the Vitaliser would be impossible to express without the hyphen: indeed, the Vitaliser perceives, feels, shares, assigns, reacts, denounces, attacks, dilutes, dissolves, vitalises, reinstates, eradicates and mobilises. In a written speech, we could, doing it badly, avoid some hyphens. But it would remove any burst of corporality, the speech would become tedious, and at the same time, dematerialised. It would have no flesh. That, for a speech. If we think of a dialogue between characters or presences, avoiding hyphens would be altogether impossible.
People who use too many hyphens are violent people. Aggressive. Those who use too few or almost none are ethereal people, without corporality, and incapable of distinguishing and separating their own body from others’. They are those compulsive saviours who allow the worst of what is somebody else’s to penetrate them and then feel guilty and get fat.
The hyphen gives flesh and corporality and individuality to the tale. Without the hyphen entire genres such as novels or plays would be impossible. There would be no room for readers, who would become confused with the writer, mixing the unmixable. It would be a world of promiscuity. Both the writer and the reader would constantly feel anger.
A genius of the hyphen is the novelist Leopoldo Azancot.
The comma provides the rhythm and the music of flowing, of breathing, of the text or speech. It is the plenitude in freedom where everyone has their own mark and style and breathes, making a small pause that helps to understand a whole that is alive, flowing, well-constructed and free, without spilling over. The comma avoids, also, repetitions and tediousness. It allows flow in a biological, organic way. It would be impossible to write without commas. The comma is the basic minimum in the architecture of speech. And it is, also, the greatest and most subtle of luxuries.
People who do not use commas are confusing and invasive, they are self-seeking and manipulative, and, at the same time, they have no identity or dignity. They are social climbers. Those who use too many commas are pompous, and, at the same time insecure and cowardly. They want to rise above the reader or the listener without having anything worthy of note for which to stand out. Plus, they are tiresome and chaotic.
A genius of the comma is André Gide.
The encounter between the hyphen and the comma incarnates what is present par excellence. It is an unprecedented exotic luxury and the greatest of simplicities. The hyphen introduces incarnate and clear-cut presences, while the comma makes them breathe and flow, exist and continue existing. The comma is movement, dance, joy and freedom. Alive and flowing like a river.

III. GLORY AND SPLENDOUR AT THE SERVICE OF THE CENTRE:

All of that glory, all of that splendour that we show, has an origin and a finality. The same origin and the same finality. Origin from the Centre and return to the Centre. As we already demonstrated, the Centre is our seventh structure, the structure from which all others stem and through which we gain access to more and better structures. This could seem like an act of faith, an unfounded declaration. How to prove it more scientifically? Very easy: through the absurd. We have no way of proving scientifically that everything has as its origin the FULL VOID of the Centre. And the current doctrines of the Big Bang and the chaos theory seem to us, on top of absurd, a fraud and an insult to intelligence. In MAT, the seventh human structure exists in all that exists and is the origin of all that exists. It is the sixth structure for animals, the fifth in plants, the fourth in elements, etc. Does this imply the existence of a Creator? Not necessarily: it implies the existence of a principle of intelligent organisation in the physical world that surrounds us. Only that. People whose Orienter is not very energised and who do not perceive what is sacred need no greater acts of faith.
Since the Seventh structure, the Centre, is by essence EMPTY and does not possess any emotion or any sense, we cannot demonstrate its existence as we did with the six other ones. But we can demonstrate what terrible and pathological things occur when we put any of our six other structures, emotions or senses inside the Centre. If nothing existed in the Centre, if we didn’t have a Centre, nothing would happen. If something does happen, and something tremendous moreover, it is because there is something very important there that needs to be empty in order to be able to function and for evolution to continue.
It is easy to understand what would happen if we put, as many do, our Rector in the Centre. In the best of cases, we would lose the harmony of the centred and integrated structure, giving priority and precedence to Order above all other things and values, both for ourselves as well as for others. That way, we would be rigid and authoritative, fanatics of form, which would have priority over content. If we put the Synthesiser in its place, we would be boringly rationalist and limited. If the Vitaliser, we would be vengeful and irascible. If the Transformer, we would be unlanded dreamers. If the Protector, we would be messianic and saviours. If the Orienter, we would be magical and superstitious. And if we put ourselves in the centre, we would be narcissistic psychopaths.
In order for us to be what we are designed to be, in other words, focused human beings and living in the glory and the splendour, with all naturalness, simplicity, and everydayness, the Centre must be scrupulously empty. The Centre is our umbilical cord with creation and with the beings of more dimensions than our own. And all of our structures, emotions and senses must be at the absolute, total and unconditional service of that Centre. This is the necessary and sufficient condition for us to be. And for us to be more every day. What happens thereafter, as well as harmony and focus, we leave to the experience of each of our readers, since they are experiences that, because they are too intimate, fall within the domain of the most respectful intimacy and individuality, as well as of what is sacred. Therefore, at least in this work which is science and not testimony, we will not make any further comment in this regard.

 

An extract from the book “THE SPLENDOUR OF THE HUMAN BEING” by Preciada Azancot

©Preciada Azancot

EMOCIÓN NO ES EL “TODO VALE”

Por Preciada Azancot

Artículo publicado en el Grupo de facebook: Psicólogas/os de FaceBook – 06-2008

Emoción no es el “todo vale”:
Está más que comprobado que cuando una emoción nos domina, nos saca de nuestro centro, nos desboca, es que esa emoción es falsa. Desde la escuela de Eric Berne existe la noción de emoción auténtica y de rebusque (emoción falsa). Una emoción es auténtica, desde el Análisis Transaccional, si corresponde en calidad, intensidad y duración al estímulo que la provoca. Y cuando esa emoción es auténtica, dura tan sólo el tiempo en que es eficaz y crea empatía y bienestar. Por ejemplo el miedo crea bienestar cuando nos pone en seguridad, la tristeza cuando nos hace pensar en buscar opciones para emplazar una pérdida que lamentamos, así como la rabia es sanadora cuando detecta, reaciona y denuncia la mentira y la manipulación. Sin embargo, tanto el miedo, la tristeza o la rabia eran consideradas emociones “negativas”. Y el orgullo puede ser destrutor cuando es falso y se manfiesta como soberbia; el amor es destructivo y falso cuando nos lleva al suicidio por un desengaño y la alegría es destructiva si nos hace invadir y violar sacralidades ajenas, o hacer promesas entusiastas que luego no cumplimos. Sin embargo el orgullo, el amor y la alegría eran consideradas emociones “positivas”.

Por eso era necesario dar una DEFINICIÓN objetiva y operativa para detectar cuando una emoción es auténtica y cuando es falsa. Pues si es auténtica, es eficaz y dadora de bienestar y si es falsa es siempre destructiva, aunque nos arrebate y nos cree una euforia temporal. El MAT (www.mat21.net) aporta luz sobre ese tema fundamental y nos muestra cómo y porqué no basta sentir una emoción para que ésta exista como tal. El MAT nos aporta, entre otras muchas cosas, una verdadera ingeniería emocional de la estructura, ya no cuatridimensional (como se creía desde la Grecia antigua) sino sextidimensional humana. Emoción es energía innata especializada en el perfecto funcionamiento de una de nuestras seis estructuras. Por eso hay sólo seis emociones válidas. No es el “todo vale” como podría deducirse de la Inteligencia emocional.

Preciada Azancot.

Hoy estoy sola y soy feliz

Por Preciada Azancot

Artículo publicado en Grupo de Facebook: A million reasons to be happy

Joven by Preciada Azancot

HOY ESTOY SOLA Y SOY FELIZ

Es evidente que cuando estamos con amigos o con un amor, con nuestros hijos o nietos, somos felices. ¡Así, cualquiera! Pero hoy os voy a contar, ya que este grupo busca el millón de razones para ser feliz, cómo y porqué también la soledad es fuente de felicidad, siempre y cuando no sea una soledad defensiva, sino elegida. La soledad defensiva nos convierte en lobos heridos lamiéndose las llagas. Nos encontramos sin soledad, sin centro, sin serenidad, encerrados en la paranoia y en la avaricia, pues si nos han herido una vez, u otra vez, manchamos nuestra mirada sobre el mundo con la presunción de culpabilidad sobre todo aquel que podría acercarse. Pero cuando la soledad es elegida, es PARA nosotros, es un regalo de tiempo y espacio para disfrutar, desplegarse, entrar en intimidad consigo, mimarse, cuidarse, disponer del espacio y del tiempo propio para hacer y ser todo lo que incrementa nuestra felicidad. No es un soledad CONTRA el otro, contra el mundo, no es despecho sino ofrenda. Y por ello es fuente de felicidad. Así nos preparamos, en ella, para cuando elegimos salir de ella, para estar aún mejor que lo muy felices que somos estando solos. Y por ello nuestras elecciones de amigos, parejas, grupos sociales se hace cada día con mejor criterio. Y con un resultado de más felicidad.

Preciada Azancot.

¡NUNCA MÁS OVEJAS DE MATADERO!

Por Preciada Azancot

Artículo publicado en el grupo de facebook: SIX MILLION TO REMEMBER THE SIX MILLION – 06-2008

¡ Nunca más ovejas de matadero !

Nací en plena guerra, en una familia judía. Mi padre estaba exiliado y perseguido tanto por los nazis como por los franquistas y petainistas para ser fusilado, pues había escrito en 1934 un libro contra Hitler. A ese crimen añadía el de haber sido Gran Maestre grado 33 de la masonería. Pero lo peor que le podían reprochar es el de pertenecer a una de esas viejas y aristocráticas familias de la estirpe del rey David y de estar orgulloso de una tradición familiar donde todos somos intelectuales, filósofos, estudiosos y diplomáticos. Demasiados crímenes para un solo hombre. Yo confieso que soy peor que él, y en todos sus “vicios”, un espejo muy molesto cuando se odia la dignidad de ser lo que se es y de ser fiel a sus raíces, de amar la humanidad y los libros, todos, y trabajar sobre su progreso y su evolución.

Y, de siempre, los sociópatas (y hay muchos, hasta pueden llegar en periodos de crisis a alcanzar el 20% de la población y gobernar los países que, precisamente tienen raíces culturales y filosóficas profundas y vivas, precisamente para destrozarlas, aniquilarlas) justamente son sociópatas porque están dominados por el narcisismo, la soberbia, la envidia, el talante profanador y la compulsión delatora. Yo escribí uno de mis libros sobre ellos, en poesía satírica, para manifestarles mi repudia y mi asco (ww.mat21.net), así como para arrancarles la máscara y mostrarlos tal y como son.

Ver una película sobre el Holocausto, sobre los millones de muertos, judíos y no judíos, simplemente culpables de ser dignos, libres y crecidos, es un permanente asombro, una incomprensión metafísica ante ese horror. Y sí, el pueblo judío tuvo y mantiene miles de grandezas, entre ellas el talante civilizador, pues toda concepción de un Dios único para todos proviene de ellos, la dignidad y el culto del orgullo, única emoción que diferencia al hombre del animal, orgullo definido como la capacidad de ser lo que se es, de crear y de crecer, de amar la Eternidad en cada instante, de ser un espejo y un referente para los valores más entrañables como son la familia, la comunidad solidaria, el estudio, el tesón, la inteligencia de mente y de corazón y la adoración de un Dios vivo e inconcebible. Los judíos, por ello, son un espejo molesto para los sociópatas y sus seguidores. En todo caso, hay una estadística inmutable: todo pueblo que se vuelve antisemita pierde su propia dignidad de ser humano, y se hunde en la destrucción y desolación, en la guerra civil consigo mismo; para muestra, el 100% de los pueblos que, siguiendo el despecho y el desprecio de lo grande, propio del sociópata de turno que eligieron como gobernante, han arrastrado a sus propios cerdos al matadero y a la vergüenza histórica.

Preciada Azancot.

¿Cuántas veces lo dimos todo para nada?

Por Preciada Azancot

Artículo publicado en el Grupo facebook Donate Organs to save lives

By Preciada Azancot

¿Cuántas veces hemos dado confianza, dinero, tiempo, espacio, para sólo cosechar vacío e ingratitud? ¿Y cuantas veces, por ello, nos hemos sumido en la creencia -siempre falsa- de que en el mundo no podía haber justicia para nosotros, ni personas que pudieran amarnos como nosotros hemos amado? Muchas veces; demasiadas veces tal vez. Pero la vida es preciosa, y para los que no abandonan su fe en la dignidad, en el amor, en la verdad, la vida sigue y se termina siendo feliz, aunque sea a solas. Y ahora, existe una manera de ser feliz para siempre, más allá de nuestra vida, siempre corta, y es entregando amor de verdad, porque amor de verdad es entregarlo todo sin esfuerzo, sin nunca tener la sensación de hacer esfuerzos. ¿Y qué hay más precioso que entregar tus ojos, tu corazón, tus órganos vitales, tus huesos, tu piel a quien carece de ello y desea perpetuarte durante su vida entera y jamás olvidarte?

Y, lo más precioso de ello, es que ese amigo, ese heredero real tuyo, jamás te conocerá, ni se sentirá culpable de no decirte “gracias” si algún día, tú en él, te has hecho tan él que se olvidó de ti. Pero te ha devuelto a la vida en él. Esto no es mera compasión, es amor. Sólo amor.

Preciada Azancot.

No sólo Inmortalidad, sino Inmanencia, Astralidad, Ubicuidad, Eternidad e Infinitud, mañana.

Por Preciada Azancot

Publicado en el grupo de facebook:Transhumanists – 06-2008

No sólo Inmortalidad, sino Inmanencia, Astralidad, Ubicuidad, Eternidad e Infinitud, mañana.

El hombre del mañana nació ya con el siglo XXI. Sin ir más lejos, mis propias investigaciones con el MAT (www.mat21.net) arrojan resultados, que no meras especulaciones, muy esperanzadores. Y el hecho de que estemos seguros, nosotros, los pioneros del mañana, de nunca verlo ni vivirlo en lo personal, en vez de desanimarnos, nos alienta más a seguir investigando y abriendo caminos. Es algo así como donar nuestros órganos vitales para después de nuestra muerte, pues es la ilusión de vencer las limitaciones del hoy en nombre del amor y de la gratitud por haber vivido en una era de transición entre el ayer y el mañana. Es decir, gratitud por haber vivido a secas, porque el homo erectus también estaba ya viviendo en una era de transición como la de hoy.

Todo lo que el ser humano sea capaz de concebir, le pertenece, no cómo atributos de la divinidad como siempre creyó, sino como atributos propios aún no desarrollados. Y también como proyectos obedientes de un Designio superior que lo creó a Su imagen y semejanza ¿porqué no?

Hablar de estos seis atributos del hombre y mujer del mañana, que ya gestamos hoy, sería demasiado largo, y para ello están publicados ya 17 libros disponibles sobre el MAT, pero únicamente para abrir boca, podemos arrojar conclusiones sobre los resultados de nuestras investigaciones sobre la ingeniería emocional y sensorial de la estructura sextidimensional humana:

-LA INMORTALIDAD depende de nuestra Mente y está nutrida por nuestra tristeza auténtica definida como la capacidad innata de percibir la pérdida temporal o definitiva de algo vivo y valioso para buscar opciones que conserven y desarrollen el bienestar inicial. El día en que seamos capaces de saber los Qué de todo, es decir las causalidades, con total claridad, y que seamos aptos a buscar opciones inteligentes, sensibles y compasivas que eliminen las causas de la pérdidas del bienestar, habremos alcanzado la Inmortalidad, pues nada vivo moriría ya que seremos capaces, no solo de reparar lo dañado sino de adelantarnos, con extrema sensibilidad, a las posibles pérdidas. Por ello definimos la inmortalidad como” lo siempre disponible”.

En otro artículo desarrollaremos el contenido MAT de la inmortalidad a nivel filosófico y conductual, pues eso está ya en nuestras manos actuarlo hoy y, más adelante desarrollaremos nuestras conclusiones sobre los cinco otros atributos del mañana en la raza humana evolucionada.

Preciada Azancot.

P.D. Interesante comentario de Pierre. Mil gracias. Os animo a leer lo que no envía y a comentarlo: La Contra de La Vanguardia, entrevista a Raimon Panikkar.