In the long distance running model of spiritual transformation, the first energy appears suddenly in the middle of painful fatigue and feels like a vigorous implementation of Halachic commands or Canon Law. The second burst of energy emerges from readiness for resignation and ends in humane comprehension and empathy. In some Christian monastic practice, a similar transition is represented in the ritual of Tenebrae (or Darkness). Fifteen lit, unbleached candles are extinguished, one by one over the night, while reading the Psalms. The practice is said to represent the desertion of Christ by his disciples, as the church grows darker over the night. After the singing of the Benedictus, the one remaining light is quenched, plunging the church into total darkness. In Myth and Ritual in Christianity, Alan Watts suggests that the loss of the last light of Tenebrae induces the realization that “| am nothing.” This reduction in egocentrism, along with a dark- piercing alertness is said to facilitate an invasion by a loving God that precipitates the fasting, sleep deprived and praying petitioners into long lasting ecstatic states. These uses of energy and its attendant characteristics are not physically specifiable but rather hermeneutic of a force. It is both a potential and a realization, observed and inferred. It is the “energy stuff’ of Freud’s /ibido, Wilhelm Reich’s orgone energy, Pavlov’s drive, Rudolph Steiner's etheric formative force, the arousal and attention of brain wave and consciousness research, the Ch’ of Chinese medicine, the Hindu divine energy of Shakti, the Hebraic ruach, the Cabalist’s Yesod, the Sufis Baraka, the Christian Holy Spirit, the Yogic breath energy, prana, Mesmer’s animal magnetism, Galvani’s life force, Goethe’s Gestaltung, Madam Blavatsky’s astral light, Georg Groddeck’s it, Henri Bergson’s elan vitale, Schroedingers entropy, Abraham Maslow, Ruth Benedict and Buckminister Fuller's synergy, Bertalanffy’s anamorphosis, Colin Wilson’s x facto