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Pedro Alonso (Vigo, 1971). Actor, it's Berlin at La Casa de Papel . After making hypnotic regressions to learn about their past lives, he now publishes The Book of Philip (Grijalbo), his autobiography of when in a past life he was a warrior of the Roman Empire who left everything to follow Jesus Christ.

You are brave .... Why? What do you mean? Man, it seems to me that talking about reincarnation requires courage, there must be people who directly scoff. And you are not only talking about reincarnation but about the encounter in another life with a very special person whom you refer to as Yilak in your book but who would be Jesus Christ himself ... I have entered sensitive territory, of course. A friend said to me: "Uncle, do you realize what you are counting? That your girlfriend is a therapist and hypnotist, that you dedicate yourself to making regressions, that in another life you were in the cradle of Christianity and things happened to you there ... Damn it, man, this is crazy and you talk about it as if it were the most normal thing. "Just what I meant ... I recognize that, as this has continuity with other movements in my life, for me it is something pretty normal. There may be people who, for example, here in Vigo, where I am now, can say "but what happens to our boy?". But, beyond that, for me the incredible thing is to see how we still continue today in a society in which, as much as the references have jumped through the air, the convention is very limited to certain parameters. Friends of mine from the world of culture, of communication, continue to put the note of attention on our classic parameters and say that I am leaving them, and that, basically, his book is still a kind of gospel apocryphal in which he recounts his reincarnation as Philip and his encounter with Jesus Christ ... That is, the most classic thing that one can throw at his face. I have regressed and, beyond what one wants to believe and how one wants to explain what it means to open the door to the esoteric, this has been given to me. I have only received it and received it. Why did you start making hypnotic regressions, digging into the supposed lives you lived before this one? I understand that the regressions is a very greedy hook, but it is not the heart of the book. The heart of the book is embodied by the meeting of a guy, who is a soldier of the Roman empire and who lives a kind of period drama with western touches. But, above all, he lives an initiation story because he knows someone who changes his chip, his system of thought. That said, I start with the regressions because of the confidence that Tatiana, my partner, offers me when I meet her in Paris in a few days that are a film in themselves. Have you always been interested in the spiritual, in the magical? years I had a kind of personal crisis and I gave myself more openly to open more intuitive ways. I was a very rational, very mental type, like almost all of us in this society in which we live, and I had the hunch that it was better for me to throw in a more intuitive way. And, in that way, in that job, for me it is normal that 15 years later I am doing a regression. There are tools in all cultures, especially in the archaic part of our cultures, which previously dealt with this in a standardized way and are now cornered, buried by religions, linked to kitsch-casposos-esoteric territories of the fourth category ... People often look at that with condescension, like it's a thing of some freaks who want to relax. But when you start reading, when you travel through South America as I have traveled and connect with shamanism, you see that it has always been there. There is, for example, Stonehenge, from Neolithic times, a place where people established a very powerful sacred connection with the environment that we are not able to imagine right now. That is still in us, but we have it adulterated, buried, ignored ... And I have learned that way, I am trying to unearth the essence of something that has been stolen from us, I understand then that you believe in the world of the immaterial, of the inexplicable ... yes. And I try to remove that veil more and more, and that often involves simply being silent, stop running, stop compulsive thinking. I am on that path of rehabilitating the perceptive, the intuitive. But all that, which is most normal, unleashes many prejudices. You talk to someone about time travel, spirits, mystical experiences, and they say: "Damn this guy, what will have gotten between his chest and back." But that answer is a prejudice learned for different reasons: because there have been very chatty people, people who have messed with it brown, but also because of mistrust and fear towards the connection with the sensitive, which is so necessary for one to feel comfortable with oneself. This book is your autobiography of when you were Philip, a soldier of the Roman Empire who left everything to follow a teacher who preached love, right? Yes. I am the first person to find it necessary to put things that are not mathematics in order. What I am seeing is that there are intuitions that one can have about what one does not see in which it is convenient to be humble. I don't know if this is an exercise in sublimation of the collective unconscious, or a sublimation of a personal memory that I needed to express or if literally, as it seems to be, in another life I was Philip and then there are reincarnations. It doesn't really seem like the most important thing to me. What matters is the value of what you release. I do not try to convince anyone and much less it occurs to me to say that the truth is this. I get into that territory and I have all the honesty that I am capable of, what has happened to me, what I have come across, and I share tools that help us to be more in our center. After each one does what they want and what they can, because the mystery in the end cannot be enclosed in formulas, one can brush it with the fingertips but it is too big, it cannot be apprehended. Yilak, but the person you left everything for when Philip went was Jesus Christ himself, becoming one of his apostles, right? Well, you will tell me ... Well, I would say yes: Yilak raises a dead person, celebrates a last supper, dies crucified ... Very few people ask me that question that they have just asked me, although everyone knows the answer, but it seems to me that it is not what matters most to them. But clearly that story is there. And we will see what this generates. I do not know if to a Roman Catholic and apostolic the book may seem like a full heresy. What I found in the regression was in a place that at first did not allow me to know what history I was living. But I felt that the wonder was precisely that: that he knew nothing of the weight of religion. What the book aspires to is that whoever reads it can feel, without the weight of history, as one more among that group of people who, with all the doubts in the world, accompanied that leader in that particular situation. It is not a history of faith, it is not a history of dogmas, it is a history of a system of thought that calls into question the system of thought that existed then. And that is the wonder: that you are in the hands of a guy like Philip who, like everyone else with him, is doubting a leader who is apparently improvising and who reacts in a way that puts us all to the test. So the less you know what you are going to find when you start the book, the better. Francis is a Pope who is trying to return the Church to its original spirit, to its original spirit, just the one you relate in your book, don't you think? That pope presented himself to the public for the first time with a metal cross, old shoes, he simply wanted to be called Francis and he didn't want to become a star. In terms of style, he made a whole statement of intent. We were so used to the tinsel and the ermine cloaks that the arrival of Francisco generated a very strong movement, even in people who were no longer close or far related to Christianity and who felt that there was a turning point with him. But, apart from the sympathy that Francis can personally generate for me, the Church still continues to cling in many terms to positions dictated by a moral code that means that if one complies with it you are on the side of the good and if not, on the side of the damned. It is evident that the tone of Pope Francis is to go back to the roots, but the Vatican system must be very strong, all we have to do is see all the pressure she is receiving only for her eagerness to strip the Church of pageantry and I would like to know what would happen to Pope Francis' body if he read this book. Yilak, Jesus Christ, asks his apostles sometimes what they are afraid of. What are you afraid of? I am deeply disturbed by intolerance. And we are in a moment in which it is easy to visualize how this can lead to horrible things, those that the day before they happen are inconceivable. I think we are unconsciously prowling very dangerous things. Much of what I see reminds me at the beginning of the last century, when there was a lot of frustration, many people felt ignored, and suddenly a type of voices with a marked populist character appeared and said: "I am going to give you back what is yours" and they created the horror. That makes me very dizzy. And fear not, but ultimately what makes me more and more is not being aware of what one can get away from oneself, not being consistent, not being consistent, not being honest with oneself. He was a revolutionary in his time. Today what revolution could we expect? Today there are very thundered, very wasteful and very toxic people in the world, but also talented, extraordinary and amazing people. What I see is that one can throw oneself, with the difference of singing a duro, into a catastrophic discourse or a possibilistic discourse. I think that the moment we are living is a milestone, it is a very terrible and delicate moment, a moment that gives vertigo, but a fascinating moment. It takes an intimate renewal, as so often in history, to be able to see a little distance the madness in which we are moving. The revolution right now can only be intimate.

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