No 26 Respect for the Differences

Emerging from the Atlantis to the Sanctuary of the Spirit
Letter Nº 26

The respect by the differences somehow leads to that everyone can act in which really are they own interests, in the construction and consolidation of the world or worlds that are necessary to them, sufficient and satisfactory


The mankind of modernity received as inheritance of the French Revolution, without benefit of inventory, the concept of permanent equality between the human beings. Identified like excels paradigm, everything was thought about the necessary equality, was in a spirit of possible brotherhood on the best terms among all rational beings. To be part of that equality, like something indisputable, from the same essence of the social being. If all we are equal, so the social rules should be the way so everyone can claim under the same conditions, assume equal rights and are committed to equal duties.

From the freedom and thinking like essential element of it, the equality, even, the thought of the democracy consolidated because the idea was to have governments in who all could participate in their conformation and handling in conditions that denominated equals.

The banning possibilities that they were real limitations to the access to the universal suffrage and the handling of the power, went disassembling little by little until reaching almost universal participation, from the theoretician because the reality has shown that egalitarian ideal does not pass of there, and in spite of its formulations like panacea of understanding and uncomprenssion between the mankind, the difficulties generating by the behaviors can be much bigger, because one thing is to say or philosophizing, and to maintain that the human beings are equal and another very different feasibility that for many be considered the same is not a favour.

An almost equal decreed, for whom everything is deficiency, becomes more an outrage that in a consideration, because it is not just leveling the rights, but that entails indispensable presence of equal obligations and all may be able to receive equal, but very few may be in order to give, to deliver the same. You can receive up equally, but we can not fulfill obligations under the same conditions, because when you do not have anything, nothing can be given.

It has been more than two hundred years in the observance through the criterion of equality , like essence of what must be to respect the others, has consolidated and with their foundation have been tried many developments of the human being who on several occasions have not been able to offer the expected results. Has been taken like axiom and therefore, almost until discussing the certainty or not this principle has been prohibited. Everyone takes it like something is born in everyone. Something that goes patch to the own condition human bring and in which must not have concessions of any nature, because would be being been attempting against a fundamental element of the human being.

It has established equality as a fundamental human right and that principle was the basis for political, economic and social battles were had of all the century XIX and XX and we followed in the 21st century. Without pausing in the analysis of its universal contents, to the extent it becomes necessary to understand it like a way to confront the right of every one, but not all pairs are even in exact measures. It was so, because had been said and until taken like demonstrated in that great celebration from the thought and the action that was the French Revolution, in that were begun modifying high situations and it was finished in the new conceptions of the small thing, guillotine from the noblest heads to of those who began being as the Third State. With fact and expressions it was taught to the world that we were all equal and the world thought that had been discovered the essential way to be able to coexist without the anguishes that give the unsatisfied needs.

Over the elaborations of the thought, of the law, the principles, of the social axioms, for the man that transcend is the life. It is a mockery to the population to say that all the citizens are equal before the law, if they are not before the life. There is no point that the law says that all Ecuadorians have the right to a free education, when in the reality they are more who remain without that possibility and access at good level of qualification and formation, those who succeed, in many cases, with enormous sacrifices in other aspects that do not cease to be essential for a dignified existence. Over that equality formulated in the positive, it must work in all the fields to secure an equality before the life, in which the human feels that he is respected in the condition that shows, without making them understand that there is more possibilities that can obtain, when they are constructed with foundation in ideals that end up sounding like jokes.

What is accomplished in life can be a much stronger representation as existential way, that what is contained in numerous obligations, as a mandate not debatable. Would be dangerous concluded that the specific differences among human beings in terms of power, status, titles, charges, etc..are secondary variables that are in no way affect the enjoyment of our dignity. Surely it is comforting to believe that our value as human beings and our inner freedom do not depend on external contingencies, of wealth and power

It is necessary that the relations between the rational beings are reformulated, thinking from the different and the indispensable respect that must deserve at any moment, because from those respected differences the new thing can be constructed, in a frame that contains what is the social being, not what is wanted to be.

An imposed equality finishes being an disrespectful. A disrespect finishes for being an aggression. An aggression is an element of absence of minimum principles that guarantee a possibility of understanding with everyone, but without trying unreality. It is necessary to construct from the permanent respect to the differences that exist between the human beings and is a coexistence element in which the social development is a principle.
To be different cannot be stigma, far from positioning that speak of those who are located in located in this or that place, but it is, above all, give to everyone a vital opportunity in life as yours give , in what may, in what can, in what must, in what is able to construct.

In the difference we have the possibility of having our own particularities. From the respect by that feasibility based on the difference that is had before the other, a condition of coexistence is born that does not understand the exigencies of minimum behaviors to all the same, as if it could really be. If the life of all is had like possibilities of development of the relations that exist between all, every one within which can give, to commit ourselves without stopping responding to our commitments, can be understood that we are different, that we are not equal, but that anyway we pruned to coexist with respect and in the dignity of every one, without nobody feels run over when they had been called equal, knowing that does not feel, nor it lives, nor it can act like equal in a society in which nobody is not equal to the others because the reality can much more that the theory.

When the life in its absence of equal opportunities for all, has demonstrated to us that we cannot follow in the attempt to construct a respect world starting off of which we are equal, understanding that the respect by the different, for what is not like me, can well be a good beginning of a way to coexist. In the measurement of the respect by which they are not what we are, and that they perhaps do not try to be the way what we are, because they interest is in the being like they are, is possible to be begun rethink of the society, with clearer lineaments as far as the vital possibilities that we have to have.

Not be equal is not to attempt against which it generally tries the human being, it is to understand that is the reality, that thus is the life, that is the way how we must confront the existence with those who surrounds us or somehow they can be affected by what we do or we stop do.

The respect by the differences somehow leads to that every one can act in which really interests in life, in the construction and consolidation of the world or worlds that are necessary, sufficient and satisfactory, but for looking the equality between all, there are many those finishing doing what does not correspond to them, neither they like it, nor attract them, far from they own interest And that must make badly. And to make it bad is to attempt against the others, because it thinks in such a way that is the fulfillment of having to do something not wished. A world of respect to the other and the way they are, it is the possibility of having every one in which is able and with the satisfaction to do done it well. To do it thus, is a beginning of respect by the others

No 24 Sacred Geometry"Contemplative Practices'

Emerging from the Atlantis to the Sanctuary of the Spirit
Letter Nº 24


Plato considered to geometry and the numbers like most concise and essential, and therefore the ideal of the philosophical languages


Geometry is one of the most represented sciences in the ceremonies and symbols of the initiatory schools and the one that is considered the more essential. Geometry means “Earth measurement”. In old Egypt, from Greece inherited this study, the Nile overflowed its margins every year, flooding the Earth and erasing the methodical drawing of the parcels and the zones of cultivation. That annual flood symbolized for Egyptian the cyclical return of the original watery chaos, and when the waters retired the task began of redefining and of reestablishing the edges. This work was called geometry and was considered like the reestablishment of the principle of the order and the law on the Earth.
Every year, each measured zone was a little different. The human order was changeable, and that is reflected in the Earth ordering. The astronomer of the temple could say that certain celestial configurations had changed, and therefore the direction or the location of a temple had o adjust to it. Therefore, the drawn of the parcels on the Earth had, for the Egyptians, a Metaphysical dimension as physical and social. That activity “to measure the Earth” became the base of a science of the natural laws such and as they are incarnated in the archetypes forms of the circle, squared and the triangle.

Geometry is the study of the space order by the measurement of the relations between the forms. Geometry and the Arithmetic, along with astronomy, the science of the temporary order through the observation of the cyclical movements, constituted the main intellectual disciplines of the classic education.
The fourth element of that important program of four parts, the Quadrivium, was the study of the harmony and music. The universal laws that defined the relation and the interchange between the temporary movements and celestial events and the space order and the development on the Earth by other.
Soon they added the grammar, that teaches to express the ideas with the own rules of the language; the rhetoric, the adornments and beauty of the spoken style; the logic to form exact judgments of the things; three more elements formed what it is called the Liberal Arts, that are seven and that are represented in the Seven masters necessary to form a correct lodge, regular and perfect.

The implicit objective of that education was to allow the mind to become a channel through what the “earth” (the level of the indicated form) could receive the abstract thing, the cosmic life of skies. The practice of geometry was an approach to the way in which the universe is become ordained and it is sustained.
The geometric diagrams can be contemplated like moments of immobility that reveal a continuous and timeless universal action generally hidden to our censorial perception. Of that way a mathematical activity apparently so common can become a discipline for the development of the intellectual intuition and spiritual.

Plato considered to geometry and the numbers like most concise and essential, and therefore the ideal of the philosophical languages. But it is not but by virtue of his operation at certain “level” of reality that geometry and the numbers can become a vehicle for the philosophical contemplation.
The Greek philosophy defined that notion of “levels”, so useful in our thought, distinguishing the “type” of the “archetype”. According to indications that we see in the reliefs of Egyptian murals, arranged in three registries - the superior, the meddle and the inferior -we can define a third level, “ectopic” located between the archetype and the type.

In order to see as each of them works, we take an example from something tangible, as a bridle or brake that is used to control a horse. That bridle can have certain number of forms, materials, sizes, colors, utilities, and all of them are bridle.

The bridle thus considered is a type: exists, is diverse and variable. But in another level it is the idea or the form of bridle, the model of all the bridles. This is an idea non indicated, pure and formal, and that is ectopic. And over that is still the ectopic level, that is of the principle or power-activity, that is to say a process that the ectopic form and the example of type of jewel only represents. The archetype has to do with the universal processes or dynamic models that can be considered independent of any structure or forms material.
The modern thought has difficult access to the archetype concept because the European languages require that the verbs and the action are associated with nouns. Therefore we do not have linguistic forms whereupon to imagine a process or an activity that does not have a material vehicle. The old cultures symbolize those pure and ether processes like Gods, that is to say, powers or attachment lines through which the spirit laid down in energy and matter. The bridle is related then to the archetype activity by means of the handle function: the principle of which the energies are controlled, specified and modified by means of the effects of the angles.

Therefore, we frequently see that the angle -that is essentially a relation between two numbers- would have been used in the old symbolism to designate a group of fixed relations that control complexes or interactive models. Of that way, the archetypes or Gods represent dynamic functions that link each other the superiors worlds of the interaction and the constant process, and the real world of the concrete objects.
We see, for example, that an angle of 90º or 45º, the same form, the geometric optics reveals that each substance reflects the light in characteristic form in its own particular angle, and is that angle the one that gives our more precise definition us of the substance. In addition, the angles of the patterns of union between molecules determine to a large extent the qualities of the substance.

In the case of the bridle, that relation or angular group is show in the relation between the mouthful and the strap of the bridle or between the mouthful and the inclination of the neck or the jaw and the biceps of the rider. Staring of the level of the archetype or active idea, the principle of the bridle can be applied metaphorically to many fields of the human experience.

Working then at archetype level, geometry and the numbers describe fundamental and causal energies in their weave and eternal dance. It is that way to see the one that underlies under the expression of cosmological systems and geometrical configurations. For example, the most honoured of all the tantrics diagrams, the Sri Yantra represents the active necessary functions in the universe by means of nine interlaced triangles. To sink in a geometric diagram of that nature is to enter a species of philosophical contemplation.

For Plato, the reality consisted of pure essences or archetypes ideas of which the phenomena that we perceived are only reflected (the Greek word “Idea” also is translated as “Form”). These ideas cannot be perceived by the senses, but only for the pure reason. Geometry was the language that recommended Plato like clearest model to describe that Metaphysical kingdom.

“Perhaps you do not know that the geometry scholars use the visible forms and speak of them, although it is not about them but those things of which they are a reflection and they study squared in itself and the diagonal in itself, and not the its image of the draw? And so on in all the cases. What they really look for is to be able to glimpse those realities that only can be contemplated by the mind”. Plato, the Republic, VII.

The Platonism considers our knowledge of geometry like innate in us, acquired before being born, when our souls were in contact with the kingdom of the ideal being.

“All the mathematical forms have a first permanence in the soul; in such a way before the sensible thing, this one contains numbers with its own dynamics; vital figures before the apparent ones; harmonic reasons before the harmonic things, and invisible circles before the parts that move in the circle”. Thomas Taylor.

Plato demonstrates it in Manon, where he made a young servant without instruction solves the geometric problem to duplicate the squared instinctively. For the human spirit, trapped in a universe in movement, of the confusion of a perpetual flow of events, circumstances and internal disconcert, to look for the truth has consisted always of looking for the invariable thing, calls ideas, forms, archetypes, numbers or Gods.

To enter a temple constructed in its totality according to invariable geometric proportions is to enter the kingdom of the eternal truth. Thomas Taylor says: “The geometry allows to his devotee one, like a bridge, to cross the dark of the material nature, as if it was a dark sea towards the luminous regions of the perfect reality. However, one is not absolute about an automatic event that just by happens to take a geometry book. As it says Plato, the fire of the soul must gradually be revived by the effort: “What grace you do to me, those that seem worried because I impose impractical studies to you".
Is not own solely of the mediocre spirits, but all the men have difficulties to be persuaded that is through those studies, used as instruments the eye of the soul is purified, and is caused that a new fire burns in that organ that were growing dark and like extinguished by the shades of other sciences, an organ more important to conserve than ten thousand eyes, since is the unique one with which we can contemplate the truth”. The Republic, VII (Mentioned by Tenon of Izmir (century II) in its useful Mathematics to understand Plato.

Geometry deals with the pure form, and philosophical geometry reconstructs the development of each form from another previous one. It is a way to make visible the essential creative mystery. The passage of the creation to the procreation, of the pure idea, formal and not manifested (here down), the world that arises from that divine original act, can draw up by means of geometry, and be experienced by means of the practice of geometry.

Inseparable of this process it is the concept of the number and for the Pythagorean, the number and the form at idea level were only one. But in this context the number must be understood of special way. When Pythagoras said “Everything is ordered around the number”, he did not think about the numbers in the ordinary enumerator sense.
Besides the simple amount at ideal level the numbers are impregnated by a quality, in such a way that “duality”, the “Trinidad” or the “Tetra” for example, are not simples composed of 2, 3 or 4 units, but are a whole or a unit in themselves, each of them with their corresponding properties. The “two”, for example are considered like the original essence from which it comes and on which the power of duality founds its reality.

r.a. Schwaller of Lubiez proposes an analogy by which can be understood this universal sense and archetype of the number. A revolving sphere appears to us with the notion of an axis. We think about that axis like in an ideal or imaginary line that crosses the sphere. It does not own objective existence, and nevertheless we cannot but be convinced of its reality; and to determine any thing related to the sphere, as its inclination or its turnover rate, we must talk about that imaginary axis.
The number in its enumerated sense corresponds to the measures and movements of the outer surface of the sphere, while the universal aspect of the number is analogous to the immovable principle, not manifested and functional of its axis.

We take our analogy now to the bi -dimensional plane. If we took a circle and square and we give its value 1 to the diameter of the circle and also the side to the square, then the diagonal of the square one always will be (and this one is an invariable law) "unmeasurable" “irrational” number. That number can be prolonged in an infinite number of decimal without never get a resolution. In the case of the diagonal of the square, that decimal is 1,4142…. And is called squared root of 2.
With the circle, if we give to the diameter value 1, the circumference always will be of unmeasurable type: 3,14159…, that we know like the Greek symbol, pi.

The principle continues being the same in the inverse case, if we give the fixed value and that unique transaction in which the heard vibration becomes in seen form; and its geometry explores the relations of the musical harmony. Although interrelated in its function, our two main intellectual senses, the sight and the hearing, they use our intelligence in two completely different forms.
For example, with our optical intelligence, to form a thought we compose an image of our mind. On the other hand, the ear uses the mind in an immediate answer and without image whose action is expansive and evokes an answer to associate with subjective experiences, emotional, aesthetic or spiritual.

We tend to forget that also it takes part when the reason perceives invariable relations. Therefore, when we centered our censorial experience in our auditory capacity, we can realize that is possible to listen to a color or a movement. This intellectual capacity is very different from the "visual" analytical or sequential that normally we used. It is this capacity, associated with the right hemisphere of the brain, the one that recognizes patterns in the space or sets of any type. It can perceive the opposite ones simultaneously and get functions that before the analytical faculty seem irrational.
It is in fact the perfect complement of the visual and analytical capacity of the left hemisphere, since it absorbs space orders and simultaneous. That innate intellectual quality resembles much which the one called by the Greeks the pure reason, or what in India called the heart-mind.

The old Egyptians had for it a beautiful name, the intelligence of the heart, and to reach that quality of understanding was the implicit goal of life. The practice of geometry, although also makes use of the analytical faculty, uses and cultivates that auditory aspect and intuitive of the mind. For example one undergoes the fact of the geometric growth through the image of the square whose diagonal forms the side of a second square. Is a certainty not reasoned get by the mind from the real experience to execute the drawing. The logical is contained in the lines of paper, that can not be drawn in another form.

Like geometry scholars equipped solely with compasses and rules, we entered the bi-dimensional world of the representation of the form. A bond is establish between the kingdoms of the most concrete thought (forms and measured) and most abstract. In the search of the invariable relations that govern and interrelate the forms, we put ourselves in resonance with the universal order. When reproducing the genesis of those forms we tried to know the principles the evolution. In that way, when elevating our own pattern of thought at those archetypes levels, we caused that the force of those levels penetrates our mind and our thought. Our intuition cheers up, and perhaps as Plato says, the eye of the soul can be purified and be ignited again, “because only through it we can contemplate the truth”.

One of the fundamental assumptions of the traditional philosophies resides apparently in which the purpose of the intellectual faculties of the human is the one to accelerate our own evolution surpassing the limitations of the biological determinism which they restrict all the other alive organisms. The methods like yoga, the meditation, the concentration, the arts, crafts, are technical psycho physicals to approach that fundamental goal. The practice of geometry is one of the essential techniques of self-realization.

No 23 The Truth

Emerging from the Atlantis to the Sanctuary of the Spirit
Letter Nº 23


The human truths evolve: they are born, grow and decline. Therefore the human spirit can live easily without truths, but the human being can not live without certainties

Victor Manuel Guzmán Villena

Frequently the truth is confused with the certainty. This last term serves to designate the state of the spirit who believes is in possession of the truth; we should not talk of the certainty of a proposal if is refer to the truth or the evidence: the certainty is a mental state, therefore we can say that is the conviction that has the spirit of which the objects are as the human being conceives them. The simple certainty is a belief, the truth is a knowledge, and before knowing a single truth the humanity owned many certainties.

The conception of the truth has varied considerably during the ages. For some it was an identity, for another an utility, and a comfort for others. To the skeptics simply seems an irrefutable error at any given time. The dictionaries discover clearly those divergences. Their definitions are limited generally to consider to the truth like quality by which the things appear such as they are, also represents the conformity of the thought with the reality, the Real Academy gives a definition that committed little: “The truth - it says is the reality to what is true”. If we refer to the true word true, we see that the true thing represents “what is according to the truth”. Such explanations visibly are deprived of real sense. The dictionaries would gain in exactitude and clarity if they simply called the truth to the idea that we formed of the things.

The scientific definitions are more modest, but also more precise. The wise person, leaving separate the inaccessible realities, considers all truth like a relation, generally mensurable, between two phenomena, whose essence remains ignored. Have been necessary more than a few centuries of reflections and efforts not to arrive at this formula . This is of application to the scientific knowledge, not to the religious, political beliefs or morals. These originated by their affective, mystical or collective origin, have as unique base the adhesion of those who accepts them. One admits them, either by supposed evidence, or because the opposite conceptions seem unacceptable, or mainly, because they have obtained the universal assent, that assent that is considered like the only criterion of the truths that are not of scientific nature.

The pragmatic ones imagine, nevertheless, to have discovered in the utility a new criterion of the truth; and it is not another thing that those we found advantageous in the order of our thought, of equal way that the good is simply what we reputed advisable in the order of our actions. Such definition hardly seems to me permissible. The utility and the truth are clearly different kind of knowledge. It is possible to accepted what is useful, but without confusing it for the truth.

In its evolution the truth was formerly inseparable of the fixation. The truths constituted independent immutable entity of the times and the men. That belief of the immutable of the things and the certainties from that immutable were derived reigned until the day in which the progresses of the science condemned them to disappear. Astronomy showed that the stars, considered before like immovable in the firmament, ran by space at a vertiginous speed. Biology proved that the live species, before considered as invariable they transform slowly. The same atom lost its eternity and came to be an aggregate of forces transitory condensed.

Before such results, the concept really is more and more vacillating, until the point to seem to many thinkers a concept lacking of real sense. Religious certainties, philosophical, morals and scientists have been collapsed successively, not leaving in their place more than a succession continues of ephemeral things. Such conception seems to entirely eliminate the notion of the fixed truths. I, judge, nevertheless, possible council the idea of his transitory character. Some very simple examples will be enough to justify this proposal. It is known that the photography reproduces the fast displacement of a body, example the one of a horse' gallop, by means of images, whose duration of the impression is of the order of hundredth of second.

The image thus obtained represents a phase of movements of a absolute truth, but ephemeral. Absolute during a short moment, later it happens to be false. It is precise to replace it, like the cinema or the video does, for other image as absolute value as ephemeral. This comparison, modifying simply the time scale, is applicable to the diverse truths.

These, although changeable, have the same relation with the reality that the instantaneous photography's of which we finished speaking, or also the wave reflection of a mirror. The image is movable and, nevertheless always true. In the fast transformations, the absolute of the truth can not last more of hundredth of second. For certain morals truths, the unit of that time will be the route of some generations. For the truths that talk about the invariability of the species, the unit will be represented by million of years. Thus the duration of the truths varies from some hundredth of second to several million centuries. This verifies that a truth can at the same time be absolute and transitory.

The preceding exact comparisons from the point of view of the objective truths independent of us, are it many less for the subjective certainties: religious conceptions, political and morals, especially. As it does not contain more than weak portions of reality, they are conditional solely to the idea that we formed of the things, according to the time, the race, the degree of knowledge and culture, etc. Is, then, natural that, varying they, the truth correspond to the thoughts and to the needs of a time even if is not enough to fill those of another time.

The notion of truth, simultaneously stable and ephemeral, will replace surely in the philosophy of the future to the immutable truths of another time or to the summary negations of the present moment. In fact it is rare that the human being chooses his certainties freely. They are imposed by the environment and it follows the variations of this one. The opinions and beliefs are modify by this reason within each social group.

The means that influence our conceptions can change slowly, but at the end they always changing. The march of the world can be compared to the course of a river, this one always drags molecules more or less similar, whereas in most of the phenomena of the universe, those of the social life especially, the time constantly drags modified elements. They modify because a being , plants, animal, human being or society is put under two forces that work incessantly, and transform them gradually: the pasts resources of which the inheritance conserves its seal and the a presents resources. This double influence conditioning all the mental life, and therefore the social and morals truths, that are their expression. If the time, for example, precipitated its course like in the images, the existence would be of such brief way that our ideas morals would be disconcert. Almost not lasting the life of the individual, this one would be interested only in those in their own species. An intense altruism would dominate all the relations. If, on the contrary, the time marched slow and the existence would last several centuries, the characteristic of the humans would be a ferocious egoism.

We will say to conclude that, like all the phenomena of the nature, the human truths evolve: they are born, they grow and they decline. Therefore the human spirit can live easily without truths, but he cannot live without certainties.

The Silence

The space and silence are necessary to go beyond the limitations of consciousness

Victor Manuel Guzmán Villena
The reality never says to us what to do, it does not speak, never is imperative; the universe speaks of indicative and present; the game of life is not another thing that intelligence taking consciousness of itself through multitude of forms.

In the universe everything is present. The universe is one, nothing exists outside that unique reality, is necessary to perceive from the interior of the universe because the center is ourself. To know is to be, and for that there is no another life only silence; is the sufficient and necessary condition so that the intuition is pronounced, and silence is not the absence of words, is the cessation of all identification with everything, is fixed its abstraction on the observation; this essential silence we called inner monitoring, is the universe, is to be conscious that the human is the center of the universe.

Silence cannot exist if there is no sound, reason why is necessary to make the exercise of silence to arrive at the sound. Silence has a particularity, to force the individual to talk with the inner self, to watch and to know ourselves. Therefore this mystery is not or discovered in the world, is found and is learned in the heart of the humandkind who look for it to improve their existence. Silence, although seems rare to say, can help the human being to find answers to their own mystery.

There is three types of silence

-The physical silence that consists of not speaking and strictly not to generate noise.
-Mental silence is not think.
-Spiritual silence is to get at total silence to find the field of the supreme manifestation.

The steps to find silence are: Silence like same exercise; and the meditation.
The first step is: Silence by silence; that is in the willpower to execute it. Is to learn to control the exact handling of the words. In order to obtain this silence is necessary to concentrate the attention in almost imperceptible subtle elements that never is customary to listen like the beat of the heart, creak of the floors, the breathing.

The other step: To be silent to listen; if we are in the magnanimous nature and we chose to remain silent and to suspend all human action and demonstrated a humility act and of respect we learn to listen to the messages of the nature through wind, the water, the trees and all this constitutes a food to our spirit to feel the pure messages without prejudices and intentions.

The third is: The meditation; it is step beyond silence itself. No longer is a food for the soul but constitutes the divine essence. The meditation allows us to realise physical silence and mental silence, where no longer it is the will but a force that makes us to be silent in our mind. It is the moment at which we must accept to the thought like a river, flowing ideas until comes a time in which is silent and only energy flows.

The concentration of the energy and the attention at one end where the soul flowing, without apprehension, desires, without anxieties, let the soul flow is essential. The life that we have has little solitude, but at the same time is loaded of pains, conflicts, joys, but they become insensible, since we are never alone, since we are tied to yesterday, to the memory; and we took with us these loads that do not allow us to leave the past and only when we confronted and we solve at that precise moment we arrived at the solitude. It is important to arrive at the solitude and to give to this space importance in the search of the virtue and the freedom.

No virtue can work without this vast space in itself, silence is necessary to us since we cannot have contact with the new thing if we are not alone, without any experience, influences, that is to say we must be empty, - the container must be empty to be fill-, and his quiet spirit only has the possibility of being clearly. The unique goal is to generate a state of spirit able to dominate the thought and if we do not establish true foundations against the fear, pain, anxiety we will not be able to leave and to have a free spirit of torture.

The space and silence are necessary to go beyond the limitations of consciousness. The question is How an active spirit can be in calm? We can mold it, to persecute an ideal that consists of having a calmed spirit, but does not have no effect if we acted with rigor since he stagnates. To exert a control in any form is repression, that is to say a conflict is exerted, and most of our lives are disciplined by the outside pressures of the society, the family, our sufferings, of our experiences, our conformity to an ideology and its structure. These disciplines are mortal, thus we must avoid them through eliminating the repressions and fears.

Again we asked ourselves and How to do it? This is not about disciplining and then acquire the freedom. The freedom is necessary to acquire at the beginning and not at the end. To understand is to free ourselves of the conformism in the matter of discipline. The same act to learn is discipline, that is to say it becomes clarity to understand the nature of the things and the whole structure.

Silence allows the encounter with ourselves, is a step to another level of the most harmonic sound, the silence cannot be described, since everything what can be described is well-known, and one cannot get rid of the well-known but dying every day, so that the cells of the brain are always fresh and innocent, But this quality it is not only the beauty of silence, this silence is a small beginning as if one move from a small hollow towards the immensity of the ocean and we not understand it verbally but we have understood the structure of consciousness