---
title: "The Domain of Intent – Marco Baston"
url: https://staging13.perseusarcaneacademy.com/post/the-domain-of-intent-marco-baston/
date: 2025-01-12
modified: 2026-07-03
lang: en
author: "Perseus Arcane Academy"
description: "Introduction This is post number six of this series. Several months ago I discovered the work of Marco Baston. His website is a treasure of information as are his published works. His..."
categories:
  - "Shamanism"
tags:
  - "Energy"
  - "Meditation"
image: https://staging13.perseusarcaneacademy.com/wp-content/uploads/2025/01/DALL·E-2025-01-12-20.27.50-A-serene-and-mystical-scene-of-a-natural-setting-for-meditation.-The-image-features-a-moss-covered-rock-surrounded-by-a-lush-forest-illuminated-by-a--1024x585.jpg
word_count: 6017
---

# The Domain of Intent – Marco Baston

## Introduction

This is post number six of this series. Several months ago I discovered the work of Marco Baston. His [website](https://www.nagualism.org/) is a treasure of information as are his published works. His work focuses on Nagualism – Toltec Shamanism following the lineage of Felipe Amezcua in Mexico. When I contacted Marco he was open to sharing his work and did so extremely generously, he delivered a document in excess of 30,000 words going into detailed responses to the many questions I had asked. I was very curious about this tradition so asked a lot of intricate questions as I wanted to really understand. He answered in such an informative way, so well explained that I think many will find these posts to be an entrance way to his teachings and this wonderful tradition.

This is the first of what will be many posts as I have broken the 30,000-word document into its individual sections with each post focusing on a particular topic. Please let us know your thoughts in the comments and please do share if you think others would enjoy this topic.

[To start from the beginning of this series please see post one here.](https://staging13.perseusarcaneacademy.com/post/the-nagual-and-its-principles-with-marco-baston/)

---

**PAA: Can you explain the concept of intent in the context of Toltec shamanism? How does it differ from regular intention or willpower?**

To be able to give an explanation that is comprehensible to the linear mind of intent is an almost impossible feat, however, I will try to give some suggestions, some pointers to start us in a direction that can give the feeling of what Toltecs call intent. 

Intent is one of those things that can only be experienced, personally experienced in order for it to take on its full meaning, which is not a mental sense, not related to language, to thought, but is instead closely related to the future of the world, to the world happening, to the world being realized. 

So already I could say that intent is something that is released from time in its future, it is the realization of time becoming functioning. 

However, I first make a distinction between intent as an aspect of cosmic energy or force and instead the intent and understanding that affect us individually, as individual living beings. These are two different things, even though they belong to the same matrix, the same fundamental force. Intent is also called the active side of the infinite, and perhaps this is a more accurate term, because it already at least gives us this idea that intent is the infinite becoming active, acting. In fact intent is what makes the world. I could, to give a definition, say that it is the aspect of energy that makes the world, that acts the world. 

It is a cosmic force present in all alignments, descending directly from the dark sea of consciousness and implementing what are, what we might call, the commands of the Infinite. So that is also why it is called the active side of the Infinite. 

I would like to make it clear right away that it has nothing to do with the concept of God, gods or the Holy Spirit. It is something first of all totally abstract and impersonal. It runs through everything in a continuous, uniform way, acting on everything without becoming individuality. 

Intent is also part of what the Toltecs call abstract. In fact, the warriors, the Toltecs learn to relate to this force, to this intent. Everything the Toltecs do depends on and is based on the relationship with intent. If there is not this relationship with intent, there is no intensity, no power, no knowledge in our actions and they become empty acts. Almost not real. 

Man, in general the human species, has lost its connection with intent and in fact we have turned almost into some kind of ghosts, into something whose actions are not really real all the way through or are otherwise disconnected from reality in a way that isolates us in an area outside of the substance of the world, which is where instead they exist, insist all other forms of consciousness in relation to each other and to the active side of the infinite. So warriors, by actively seeking this relationship with intent, eventually, out of their inner silence, out of their intensity, are able to come out of themselves and get that extension that gets a response, a response from the world. 

The first time dealing with intent is very special because it is just as if the world turns toward us. Everything, everything around us is pointing attention to us, noticing our presence. And we in that moment, when the attention of the world, which is the attention of intent, is pointed at us, we become real, we have this incredible feeling, this change in the feeling we have for ourselves, in our total condition, that makes us become real and we realize that until a moment before we were like ghosts, like something that didn't exist at all. 

Because if we are outside the connection with this aspect of energy that is called intent and that makes the world, reality is not being actualized all the way through. Time is not working the way it should. 

From this initial act, then, descend all the other actions and practices, the other paths that the Toltecs take. But this truly central initial moment marks a fundamental change. 

Then, as I said before, there is intent or the capacity to intend which is relative to the individual living being. In fact we, being made like all conscious beings of the same matter of the universe, contain in us Nagual and intent, at least in potency. Intent flows in us and we could .... use it is not the right term, we could agree with it to claim and then implement our capacity to intend. 

Intending means applying intent to something, as an aspect of the energy that makes the world. In truth we already do this all the time, but we do it in a mechanical and unconscious way. 

To sustain the world we live in, when we are small, we learn how to understand the world. We learn how it is to be understood in the human species. This happens for each species, each with its own peculiarities. 

The problem is that we learn that and then become trapped and isolated from the world, forgetting the ability to intend. All that remains is this repeated flow of intent that stabilizes the world as we know it and essentially keeps us stuck in the world understood in this way until the moment of our death. 

However, there are conditions under which we are able to briefly recover the ability to intend freely, or at least realize that we can intend. This happens, for example, in lucid dreams. 

It will have happened to many people to realize that they are dreaming, then maybe we decide to fly, or make it snow or go through a wall, we decide some kind of action. At that point we realize that to do that we have to apply some kind of belief that permeates our whole being, which is a feeling, which is the feeling that that thing happens. This feeling, thus stabilized, reaches a sufficient degree of intensity to really become the capacity to intend, is applied and we at that moment can fly, cross the wall, make it snow, and so on. 

What we have around us conforms to what we are intending. But if you remember correctly, in lucid dreaming, this intending is not like having an intention to do something or having willpower. It is something much more abstract, indefinable. That it has no depth, that it is elusive. Yet when we grasp it, it is pure power. 

In fact, we could also say, in the sense of the ancient seers, that the ability to intend is power; it is power as the ancient seers understood it, the ability to adjust the world to our intent, to the intent that flows through us and we apply on the world. 

But I will give you an example that is perhaps even more interesting. After all, dreaming, even if lucid, is still a dream, so it still basically contains our belief that it is not quite real, that being a figment of our imagination everything is possible but has no real substance. We can, however, go on to something much more real and concrete. 

Do you believe that birds fly simply because they flap their wings? Or that you only walk by putting one foot in front of the other? That's not exactly the case. Humans, in the course of their evolution, have developed the intent to walk upright, and you as a child, at some point, latched onto that intent, which is peculiar to our species. 

By hooking that intent you implemented walking. You intended to stand upright and walk, otherwise you could never have done it. There was a specific moment when you chose to join the collective intent of the human species to walk upright. Your fellow humans showed you how to do it, and they did it with the parallel movement of the assemblage point. 

It is possible to return to the memory of that moment by recapitulation. That is an exercise and it is also a most interesting experience. Also because since you recover such a memory then it becomes absolutely clear to you what it means to intend. 

Recapitulation also leads to these kinds of memories, those that have to do with intent, with the ability to intend, and leads to the episodes in existence where intent has been present in our lives.

There have been, have existed, and do exist beings capable of changing the state of reality, changing the intent for the world in which they find themselves. This is becoming rarer and rarer as we become more and more enmeshed in the predetermined intent of the structure of sociality. 

However, we could potentially do exactly the same as in dreaming here in reality as well (which is then nothing more than one of the dream positions), and intend something that is not normally part of the rules of this world. 

From all this it is clear that what warriors call intending is very far from normal intention or willpower. We could say it is magical power, however, this is a very imprecise term. 

Intending is much more accurate as a term. Especially when you intend it becomes very, very clear that it is a more accurate term. 

We start with an assumption: the world is a sensation. Then we can say that intending is the ability to manipulate the feeling we have for the world until it coincides with reality. More precisely to the point where our awareness, which intervenes in the way time is working, balances the extended emanations and adjusts them to the intent put in place.

**PAA: How is intent cultivated and refined according to Toltec teachings?**

First of all, you have to want to do it. It sounds like a platitude to say such a thing, but it is not at all. Indeed, mainly the point lies in really wanting to establish a relationship with the active side of infinity. Because the big obstacle is us; or rather, not us as beings made of attention, but us as social individuals. 

Throughout our existence we have put in place real barriers, ways of rejecting the relationship with intent. I mean an active and conscious relationship, a deliberate kind of relationship. We do this precisely to maintain our personal social configuration, which would be swept away by the coming of the active side of infinity. 

So The bulk of the work is really in removing our resistance to wanting to make a connection with intent. 

Here I still make the distinction between intent as a force that permeates universes and the possibility of intending, in short what we might call personal intent, or personal power according to an older conception. 

In reality, however, talking about personal intent does not make much sense because intent does not belong to anyone. This had also been the big misunderstanding of the ancient seers, a misunderstanding that persists to this day in men of power. 

This confusion is created because of the concentration on self that covers us with fog, which does not make us see clearly and does not make us distinguish between the possibility of acting together with intent and instead the illusion of being, so to speak, the masters of intent. This is something that doesn't really exist. 

It is certainly possible to have a personal relationship with intent but in no way is it possible to dominate it. 

In the interview I mention here and there the art of ambush. There is a lot of confusion about this art as well, because many practitioners think they are the ones who have to ambush themselves or even other people, but in fact it is always the intent that does the ambushing. When the art of ambush works, the first ones to get caught are us. The art of ambush works to the extent that it succeeds in surprising the very person who enacts the ambush. 

One is acting together with the intent. Here, the point is that when you coincide with the intent you become the intent itself. This presupposes that you become abstract and impersonal, although of course we maintain fundamental purposes that are moving along with the active side of the infinite. 

We can say that personal intent, the intent that permeates us individually, mixes, blends harmoniously with the intent that permeates universes instead. In this way it works well, otherwise it becomes something else. It becomes something raw, crude, folded in on ourselves. 

So I was saying that first of all we have to be willing to recognize our possible relationship with the intent. From that everything flows. This willingness flows from a condition that warriors pursue, not just because of the relationship with intent, but because of a lot of other things; because of everything they actually do. 

This condition is called surrender and it is not letting go, it is something else. It is a perfectly balanced mixture of control and surrender. These two components are present together. We are totally surrendered while we have an absolute degree of control over what is happening. 

And yet this control is not in our hands, although it is. Toltec shamans are confronted with continuous and apparent contradictions that permeate the universe. The structure of the universes is based on these apparent contradictions, which are contradictions, however, only for our linear mind that embraces a very small piece of the state of reality and functions in only one direction. 

This little piece, this extremely partial way of functioning, does not provide for the presence of intent as an active force in our existences. And so we have to go beyond the mind we ordinarily use. A very important step in cultivating a relationship with intent is to give up understanding. 

Again, we come back to the pragmatic principle of giving up understanding in order to be able to understand, so to include in this case also the active side of infinity. So to indicate what is really critical for the purposes of being able to re-engage our link with the active side of infinity, with the intent, I would say it is this condition, what warriors call surrender. It is not a mental condition, it is not even a simply physical condition, but it is a position of the assemblage point, which has a very high capacity to make connections and interactions with other elements of the world and to do so in an effective and efficient way.

Through surrender then, over time this connection, this link, this relationship with intent begins to develop. 

At first it is unclear. There's something around us, that while we're doing something, or we're talking to someone, or we're watching something that's happening, it goes off for a moment. It is something that has a special intensity, an intelligence, something that is conscious and is in the action and is all over the world, all around. 

At first it is not clear, then it becomes more and more so until the presence of the active side of infinity that permeates everything around us develops before us. 

And then how is this relationship refined? It is refined in everything the Toltecs do. Every practice that the Toltecs do has a specific intent. For example, there is an intent of the recapitulation, and once we have the connection with the intent, when we recapitulate we balance our emanations with the extended emanations in a way that allows us to converge, to tune exactly the general intent, let's call it that, with the aspect, with the more specific intent that relates to the recapitulation. 

Thus our relationship with intent is refined through something that is an action but is also a magical act, an act that contains heightened attention, movement of the assemblage point, adjustment of our energetic arrangement and that of the world around us. 

Clearly this refinement is also carried through into the actions of daily life, which at that point are no longer what they were before, but become acting together with intent. In time everything we do becomes a magical act. 

We can to do the same thing in two diametrically opposite ways. In the ordinary way we do not use attention in an intensified and conscious way. Consequently in the ordinary way of doing the action every action we take goes further to weaken our relationship with intent, our inner strength, our ability to govern awareness, attention, the position of the assemblage point. 

Whereas in the other way, the way in which we are connected to intent, precisely through action, we release intensity from our action. It is the action itself that releases intensity by conveying the specific intent. This makes our connection with the active side of infinity grow more and more and the ability to govern attention in a right way to intensify and chisel our perceptual abilities.

**PAA: What role does the domain of intent play in achieving freedom and personal transformation?**

On the relationship with intent depends everything; above all, the attainment of freedom and the possibility of evolution. However, I am referring to the relationship with intent, not to the idea of domination, which itself already excludes the direction of freedom. 

There is a misunderstanding in this regard that descends from the concept of power, even personal power or at any rate the ability to dominate or become in some way master of some kind of force that we then identify as "power." 

This was the misunderstanding into which the ancient seers also fell and into which those who have the approach of that type still fall; of the type of the ancient seers. These are the men of power, who are profoundly different from the men of knowledge, from the men who seek knowledge, evolution, freedom. Basically, men of power do not seek freedom. The management of power, the assumption of power is antithetical to personal freedom. 

There is a fundamental question that we can ask ourselves about whether we like freedom or not. And it is this: are we willing to let others be free? Or are we not? Because ideally and in words all people like freedom. In deeds, however, when it comes time to choose, we come up against personal inclinations that are as difficult to identify as to go about resolving. 

One of them is precisely that if we really want to be free, we must first let others be free. This is a real dividing line between men of power and men of knowledge. 

So actually one cannot speak of dominance of intent by associating it with freedom. Also because no one can dominate intent. One can have the illusion of having power, but this propensity for power or this illusion that one is handling power already creates a lack of clarity, a fog that makes it impossible to clearly identify what we are dealing with. 

Many ancient seers, in this regard, lacked the lucidity to recognize the real nature of intent. Intent is impersonal, abstract, cannot belong to or be mastered by anyone. 

Indeed, we start from an assumption we all, I mean all living beings, are basically slaves to intent, in the sense that we respond to the commands of intent. Intent implements the world. And it implements it along lines, guidelines that are immovable. There is no power in the world, either personal or collective, that can deflect these lines of intent and all the fundamental intent that underlies whatever we do. 

Our every act is supported, and at the same time dominated, by intent. We may, however, come to establish a lucid relationship with intent, with the active side of the infinite. We must first achieve full awareness of the existence of this force and the role it plays in us and in the world around us. From this awareness then we can establish an active relationship. Then our actions can become free. 

Earlier I said that every act of ours is sustained and dominated by intent. But we may come to remove one of the two terms: "dominated." Through a lucid, collaborative, active relationship, through a condition of relationship precisely, of interaction with intent, we can get to the point where our acts are only supported by intent no longer also dominated. 

This happens when we are conscious in the action, along with the action, and in parallel, flowing along with the intent that is being put into action. Then at that point we act as if we are the intent itself. We act together, in correspondence, in agreement. Our acts are sustained and we can even go so far as to induce directions to these actions. 

These directions will never be our own personal ones, that is, dominated by our drives, desires, expectations, but will be a function of the flow of the world. That is, basically, we cannot interfere with the flow of the world anyway, because it is so immense, so enormous that our personal strength, no matter how developed it may be, cannot move a comma on this great mass of intent that moves. But, once we have this cooperation with intent, then freedom and personal evolution are really within reach.

**PAA: Can you share some practical exercises or techniques for developing strong, localized and focused intent?**

There are, of course, many practices, many techniques, maneuvers, but also types of behavior that foster connection, cleansing the link with intent and then the ability to intend. To see in detail even a few of them is impossible in this interview because they generally require both theoretical and practical premises to fully understand what one is doing and thus also the correct way to do it. Having to choose, however, I can point to some activities that I have already described in some videos on my YouTube channel. at least in this way, those who are interested can go and watch the videos that deal with this topic, this technique specifically, and get at least an idea of it. 

Clearly, that video is not enough to exhaust the depth of the practice, and one must also keep in mind that Nagualism is a system, it is all a complex whole, Every detail, every bit makes sense connected to the whole that makes up what the Toltecs have developed over time. As much as this whole is always in flux, elastic, moving and evolving, however, there are important connections that need to be stabilized between the various parts in order to really implement the practice in the proper way. 

Practices, techniques, maneuvers work regardless of that ability, but clearly the effectiveness and depth to which they reach depends very much on how much we basically really know what we are doing, so when we have these basic premises and then the necessary developments to apply the practice in the proper way. 

However, in general, there are a few main directions that favor the link with intent, connection and its development. 

These are, for example, all the techniques related to perception that change the attitude so as to achieve that surrender that we talked about earlier. That balance, that exact balance between control and surrender. 

One perceptual technique that primarily promotes the suspension of internal dialogue and then the modification of the attitude and perception necessary to perceive the presence of intent is noncontemplation. I also put a video on my YouTube channel about this technique. 

Another practice is releasing intensity from actions, and this is strictly about how our action can connect the active side of infinity directly to our actions in action and thus to the attention and energy we are engaging in the action of that moment. 

Releasing intensity from actions presupposes that we are in a particular state called the "area of possibilities." Also on the area of possibilities, or rather one of the techniques for accessing the area of possibilities, I put another video also on the YouTube channel. 

Of course, all these techniques then are explained within the books and much more in detail in the online pathway that I talk about later in another part of the interview. 

Then certainly the recapitulation equips us with the kind of sobriety, the kind of discipline and inner strength that are indispensable to connect to the intent and then to develop this ability of ours to intend, our personal intent. 

There are also contemplative practices, which are very basic, but they already move us perceptually, from the standpoint of perception and attention, into an area that makes awareness of the existence of intent and the possibility of perceiving its presence more accessible. 

One of these is the continuous gaze in which we use our way of looking in both an extended and a punctual form, but without jumping from one part to another, from one point to another, as we usually do, but rather maintaining a perceptual continuity. 

This continuity then allows the eyes to be connected to our main power center, which is the will located more or less in the navel area. When eyes and will connect in this way the way we use perception changes completely. We begin to maintain this continuity not only in the eyes, but in our entire perceptual function in general. 

Perceptual continuity allows us to grasp details of the world that we usually miss, because we usually jump from one detail to another following the dictates of internal dialogue. The internal dialogue tells us what is important to look at, what is important to perceive, and we leave out everything else, so the internal dialogue makes us focus on details of the world that are often insignificant, but which only serve to raise our state of internal agitation, our state of permanent, creeping anxiety that has precisely the function of consuming our energy in useless things. 

When we change the perceptual mode and switch to this way of perceiving continuously, we begin to include elements of the world that are not part of our ordinary way of doing the world. 

So this is also a powerful non-doing of perceptual character related to the way we use perception, which makes our perception directly become the non-doing of the way we use perception normally, starting from the way we look, but then also how we listen, how we perceive with the whole body together. 

And, since I mentioned it, dealing with our perpetual state of internal turmoil is a key to accessing the connection with intent. 

Human beings have a dynamic, an internal speed that is different from most other living beings. In general, mobile beings, physically moving beings have a faster internal dynamic, just in the relationship between internal emanations, in internal flows. In humans it is even more pronounced, and this basically consumes us and prevents us from being attentive to the world. It is one of the key factors that makes us focus mainly on ourselves. So calming the internal agitation is one of the techniques that definitely helps to realize the connection with intent. 

There are interaction practices, for example, with trees or large rocks that help at least to realize the possibility of slowing down the internal dynamics and creating more spaces, increasing the spaces between the emanations that make up us. 

You can do a very interesting test Find a large isolated tree to do this. There is a definite reason why, when we go under big trees, we immediately feel more relaxed. This happens to everyone, to a greater or lesser extent, depending on how surrendered we are, that is, how willing we are to follow the position, to move in parallel with the position of the tree and thus to let ourselves slow down. Because big trees have this much more open, spacious internal dynamic; I can use the term "slower" than ours, and that immediately produces a certain peace in our internal agitation. It actually does a lot of good to be under the big trees. Maybe that's why we are cutting them all down. 

You can give it a try. Find a large isolated tree and then, from some distance away, start approaching it trying to be silent internally. First be internally silent as much as possible, You start to stop the internal dialogue and then you approach the tree. There is an exact point where, let's say, your area of energetic intensity begins. It is like a boundary that you cross. Your condition begins to change. If you have the right attention this internal slowing down, this greater internal order, is just sharp and clear. There is more order between our internal energy flows when we are under this big tree. 

Don't get to physically touch it, because physically touching it just brings us back to physicality and we don't need that at all. What we need is abstraction. You can get very close, but don't touch it because it confuses you. Try to grasp the abstract side of this change in the internal dynamic induced by the tree. You can do the same with the big rocks, which are even slower, however, they work in another way. 

Then there are many practices, activities that relate to the art of ambush. The art of ambush altogether connects to the abstract, to intent. 

For example, losing habits. Which habits force us to keep using attention in the usual way. Habits have precisely the function of keeping us in our ordinary state. And as long as we continue to lean on the set of our habits certainly it is not possible to go outside. 

Consider that acquired habits, especially fundamental habits, for example, those involving perception and world-building, are based on intent. There is an intent that we put in place to support our personal and social, personal and collective habits, and therefore they have a great force on the way we use attention and consequently also on the way we use the energy channeled by attention. 

Another important practice or maneuver is losing personal history, because as long as we are connected to our personal history we are convinced that we are what our personal history has constructed. 

Know yourself is not describing yourself for the Toltecs. It means instead to stop describing ourselves and to become something that is unknown to us, like everything else in the world. We no longer have a description of ourselves. 

In order to lose the description of ourselves and thus open ourselves up to other possibilities we have to get rid of the personal story, otherwise we keep repeating our description which is very much based on this telling ourselves and also telling others all the time what we are, what we have done, what we know and don't know how to do, what are our qualities, faults, etc. This description is a cage, it is a deadly cage. 

Then in the ambush there are many other things, of course, that help the connection with the intent. The basis of everything however is to cultivate inner silence. That is the basic thing that allows us to connect and then develop our intent. Of course there would be many more things to say, but there is not the space to do that, at least in the proper way.

**PAA: How does the domain of intent relate to the concept of eagle emanations and assembly point movement?**

Before answering in detail, I make a clarification on the concept of eagle emanations. We have talked so far about emanations, internal emanations, extended emanations. These emanations can also be called energy fibers or energy fields. Emanations, however, is a very precise term for several reasons. The fundamental one is that these emanations, these energy fibers, emanate from what the Toltecs call Eagle. 

Actually the term Eagle, which was coined in ancient times, should be somewhat modernized by finding a new one more in keeping with current times, but for now it remains that one. By this term, however, the Toltecs mean what is also called the dark sea of consciousness. 

In the course of their observations of the nature of the universe, observations of an energetic nature, then in their travels through the nagual and the possibility of seeing, the Toltecs came across something truly extraordinary at some point. 

They were able to get so deep into the dark sea of consciousness, into the boundless ocean we call nagual, that they could directly witness the source of emanations, energy fields and even time. Thus the origin of everything we find ourselves living in the midst of, including ourselves. This original source has nothing to do with the concept of God. This I clarify immediately. 

It is a matter of something boundless from where the energetic fibers that make up the universe flow, are emanated precisely, and where then the internal emanations, those that were part of the living being, return after death, after the disintegration of the temporary unity that constituted the conscious being. It's a kind of cosmic furnace if we want to look at it that way. 

The Toltecs found safe enough ways to be able to make brief observations of this immense force, this endless ocean of conscious emanations. I speak of safe methods because direct observation of the eagle is something extremely risky if it is not done in the proper form. 

What they observed about intent is that intent is released at the moment emanations are emanated, are released, flow from Aquila and are organized. 

Indeed, we could say that what the Toltecs saw is that intent is released along with emanations, and then it organizes, gives structure and meaning to the emanations, then makes the world. 

The principle of organization that intent implements on emanations also affects living beings and the emanations that comprise them, revealing itself fully in the way the assemblage point operates. 

So the relationship, I repeat, not the domain that is impossible, but the relationship with the intent is essential to achieve the maneuverability of the assemblage point. The assemblage point can be moved and positioned only by intending it. There is no other way. 

It is only through the ability to intend that we can move the assemblage point. Then of course, there are many techniques that help, but these techniques only serve as tools to mediate our capacity to intend, as it were, channel it, make it available. 

There are also physical ways to channel intent or perceptual ways. But all this really works with regard to assembly point maneuverability only if it really becomes applied intent.

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## Further Information

##### See all Posts from Marco Baston

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