"Then there was not the existing or the non-existing. There was not the kingdom of the air, or of heavens or beyond it. What was within and where? And what gave refuge? Was there water, bottomless depths of water? There was then no death neither something immortal, there was no sign dividing the days from the nights. That something, without respiration, breathed by its own nature. Besides that there was nothing." (From "The Song of Creation" - Vedas X, 129).

It is usual to associate form with the modality of visual perception.

It is known that perceptions are not only received through eyesight as sensations (structured by conscience), but are also received by the other senses.

According to this, the forms of the object may refer to colour and to extension like sound in general, to taste, smell, etc. It is also possible to speak of representation of forms through memory acts or imaginative acts.

There are cases in which forms emerge which are representations of internal sensations, as happens in dreams and in numerous reveries.

From this perspective, forms are structures of perception (or of representation) and not, of course, the structure of objects.

From the same object different forms can be obtained, according to the sensory channels used, according to the perspective respect to the said object and according to the type of structuring performed by conscience.

An altered conscience for instance, modifies the forms given by a normal conscience in its habitual perceptions and representations. Therefore, when studying forms, the structure of conscience should not be disregarded.

The different levels of consciousness present, each one of them, their own formal ambit. Each level (greatly simplifying) proceeds as characteristic ambit structure, which is linked to forms, also characteristic. For example:

In the level of deep sleep the reasoning acts and, in general, the long logical sequences are absent. Rather, there are found acts of recall and associations exempt of criticism. In general, associations multiply at great speed and the images fuse or differentiate in unforeseeable sequences. The consciousness of one's own 'I' is absent and oneself appears as seen from 'outside', or on occasions, seen in 'other' or in 'the other'. The mechanism observed by some psychological currents is, in sleep, very much verifiable. There appear the displacements, dramatisations, secondary elaboration, etc.

The emotional tone found associated with the representations does not necessarily coincide in the same way as it does in the state of vigil.

Thus, images that in vigil would provoke fear, in the dream may be stimulating and liberating or vice-versa; words, or meaningless events acquire symbolic value and have an emotional charge, disproportionate concerning daily mentation.

The hypnotic grip of the oniric forms is exaggerated and such a thing is possible due to the blocking of the critical and autocritical acts; and of the reasoning acts which are the ones that permit to establish parameters, comparisons and to extract consequences in ordinary mentation.

To the structure of that level of conscience, forms correspond which are linked to memories and to external as well as to bodily sensations. The internal sensations are greatly amplified and are usually associated to representations and to characteristical emotional tones.

The forms of that complex 'world' are those that surge in the level diffuse vitality, occasionally not devoid of colour, beauty and meaning.

The dream forms have a real psychological existence, many of which displace themselves to other more conscious levels, although losing their suggestive power and their central emplacement. In this sense it cannot be said that the dreams and their forms are 'unreal', for as it happens, their reality is not lesser than that of the contents of other levels of conscience. In fact, the 'reality' of vigil perception is not greater than the onirical one. Nonetheless, the forms that surge from conscience (whichever is its working level) are real structuring compensations in response to the stimulus… We do not say simply 'responses' to the stimulus; we say: 'structuring compensations'. The stimulus may be a sensation, a representation or an act of reasoning.

Unless it is clearly understood that all forms (regardless of the level of work of the conscience), are a structuring compensation to stimuli, the relation that may exist between a geometric form, rationally elaborated and an irrational symbolic or oniric form will not be disclosed. Form is the object of the act of the structuring compensation. The stimulus becomes form when the conscience structures it from its level of work. Thus, the same stimulus is translated into different forms according to structuring responses from the different levels of consciousness.

Following this line of thinking, we can affirm that the different levels of consciousness serve the purpose of structurally compensating the world, the word 'world' being used in this case as the sum of sensations, representations, etc. that come (or have come) from the outside by sensory input.

There are acts of consciousness that are not originally completed by forms. Those kinds of pure acts in search of the object to complete them (and make surge the corresponding form) is at the base of recall. Thus, it is easy to recognise the characteristic work of recall until the conscience 'finds' the evoked object and stops the search when it is completed by the corresponding form.

More clarifying may be this other case of recall: a person leaves a place with the sensation of having forgotten something. The acts of recall search in different mental ambits, 'discarding' the representations that surge and are acknowledged as inadequate.

The act in search of its object rejects all form that does not correspond to its own ambit. In this case, the subject recognises the sensation of 'loss' or 'forgetfulness' due to the lack of implesion between an act and an object, and the diffuse 'anguish' does not end until the true form emerges as the object of the act of structuring compensation.

Taking a short digression, it should be noticed that the reverie nucleus is not a form or represented image but precisely the whole mental structure working in structuring compensation in reaction to the mass of stimuli, with its characterisc tone in each human being.

When the conscience completes its search act, it finds the nucleus and this appears as form, as image, eliminating the anguish provoked by the extraordinary driving force of the reverie nucleus. However, when the nucleus is formalised, when the act has been completed, a new search begins to develop.

The "archetypes" mentioned by some psychological currents are nothing but those reverie nucleuis already completed as form and therefore, surpassed by the ongoing conscience.

Extraordinary paradox! The archetypes stop their action when they are formalised as such, whilst before finding them they are not archetypes but images or forms that do not satisfy at all, diffuse forms, incomplete forms.

Projecting these ideas into a major ambit, it will be understood that the total mechanics of conscience searches to complete itself into a definitive object… and from this emerges the diverse forms of immortality, never attained, because the conscience cannot be totally completed in the course of time. Immortality lies outside time; it is the form of total structuring compensation.

It is not enough to naively infer that the search for immortality is an escape of the daily reality.

The search for immortality lies in the dynamic structure of conscience, which, in its process and in its history, goes on completing its steps with provisory gods, with anguishing archetypes that collapse from age to age.

In numerous legends the quest takes the searchers to find the 'gift' of happiness, or takes them through deserts, caves, mountains and seas; wise men and magi are consulted, dragons and monsters are battled, in order to find that imponderable something that has the flavour of a souvenir, the same memory of a lost Paradise, the same flavour of estrangement and sadness that glides into the hearts of the great men, the demi-gods fallen from their country-home obscurely remembered.

Herewith in projection, the structure of the act in search of its object, proper to the mechanics of evocation, but launched into the future. It is not strange then, to find in many theories of ultramundane future the idea of memories, of the meeting with the past, or of the line that originating at one point returns to it travelling towards the future, describing a circle.

Returning to our subject and now in another level of consciousness we see new forms to emerge. In semi-sleep, many forms typical of the previous level can be rationalised and lose their suggestive power, except in the case of some fleeting illusions and hallucinations.In the level of ordinary vigil, the oniric forms do not completely disappear but rather stop occupying completely the conscience and surge attenuated, without occupying the central point of mentation.

The secondary reveries proper to this level manifest with its typical forms as a result of structured compensations towards daily stimuli. In vigil, new forms denote the change of the working level. The forms themselves relate more logically. Symbols can be rationalised and synthesise large chains of ideas. Abstract forms of mathematical type surge and these expressions have a more fixed meaning.

This permits that sciences have a more or less fixed meaning, that language be a system of signs for the orderly transmission of ideas, and that human gestures (in a wide sense) be factors of communication amongst them. In the level of consciousness-of-self the secondary reveries tend to disappear, cycling in intensity, surging and evanescing according to the intensity of the achieved state.

The forms characteristic of this level do not sensibly differ from those of the previous level, except for the liberation from the suggestive power of the secondary reveries, and from the environmental stimuli in general.

In consciousness-of-self a general tone of self-observation begins to emerge which is characterised by the discovery of the mental forms, the forms of the acts of consciousness and the capacity to understand internal mechanisms of a more or less abstract form, and that are experienced even when they do not appear as images or representations.

Working levels of objective consciousness spring out when in reflexive steps (as it happens in Transcendental Meditation) or suddenly, it is experienced that conscience and the world are not simply related but form a real and true structure; that Reality is objective because conscience is real and coincides with the world, without distorting it.

The forms of this level are not representable; hence, language is inadequate for the transmission of such experiences.

Some of these forms, moulded into symbols, constitute the attempts totransmit the system of relationships, of structures, and of compositions typical of the level of objective consciousness. When these forms (translated into the world of visual geometry or into hearing through music and poetry), are explained, one should only see in them a sort of tentative approach to non-representable forms and raise them above fetishism, working in such a way that the represented relationships (initially course, like infantile excersises), may gain independence of all pattern and of all notion of 'utility' in the research of these phenomena.

The work with 'machines' and the application of these artefact-forms to the phenomenal world may result more or less efficiently if matters coincide, and in that sense the effort to verify structurally the phenomena with these forms develops skills and widens the system of relations providing that the fetishist feeling that is experienced when working with symbols and images is eliminated. In addition, it is important to comprehend this choir of relations, structures and compositions, as 'fallen' forms, as caricatures of objective ones.

The pure form is non- representable; however, it is experienced as the object of the structuring compensatory act of conscience in the world; it is experienced as the reality transcendental to passing time. This form has the attributes of the 'immortality' plane and corresponds to the transcended-conscience in absolute stillness.

From the beginning we have described forms that surge in the several levels of consciousness, and from the psychological point of view.

However, it should not be assumed that the phenomena of conscience and their corresponding forms are enclosed in that ambit. A good comprehension of all of this demands a structured explanation of the underlying physiological processes upon which the activity of conscience rests. The most interesting explanations will undoubtedly be those of bioenergetics. In addition, when at the level of pure form, or touching transcendental experiences bioenergetics proves to be insufficient, still it will help to enter the domains of pure energetics.

To conclude, let us say that starting from the experiences of the pure form, the system of Morphology or Major Poetics is structured; and from it the general principles and laws of all the system of thought which allows us to approach true Reality.