COLLECTION: A DAWN EMERGES

1.

LIFE AND SELF-KNOWLEDGE

2.

LIFE AND SEX

3.

LIFE AND ADULTHOOD

4.

LIFE AND UTOPIA

5.

LIFE AND ALIENATION

6.

LIFE AND SYMBOLIZATION

7.

LIFE AND MYSTICISM

8.

LIFE AND TESTAMENT

MARIA AUXILIADORA DE SOUZA BRASIL

LIFE AND TESTAMENT

Editorial Coordinator

Sílvia Raquel Amorim Braga

Revision

Paulo José Ribeiro Teixeira

Translation

Jefferson Wolfe Conboy (In memoriam)
Soledade Fonseca da Mota

Collection: A Light on the Path, 8

Belo Horizonte | 2017

Collection: A Light on the Path, 8

Brasil, Maria Auxiliadora de Souza

Life and Testament / Maria Auxiliadora de Souza Brasil. Translation by Jefferson Wolf Conboy. Belo Horizonte: Fundação Souza Brasil , 2017. (A Light on the Path, 8).

ISBN 978-85-60974-09-2 (printed version)

1. Psicoterapia. 2. Psicologia. 3. Psiquiatria. I. Conboy, Jefferson Wolfe. II Mota, Soledade Fonseca da. III. Título

Cover:
Simone Rodrigues Alves
Electronic editing:
Frederico F. Albuquerque Leal

Published in 2017 by Fundação Souza Brasil
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PREFACE

In response to innumerable requests, I have decided to present a series of writings in a language more accessible to a wider audience. Such writings seek to convey the concepts of self-knowledge, sex, adulthood, utopia, alienation, symbolization and mysticism, culminating in my testament as an educator.

Self-knowledge is the essential condition for programming what will allow the human being to obtain ecstasy, the natural goal of human existence. Self-knowledge, impossible from birth to the age of six, occurs, from six to twelve years of age, only at the practical- utilitarian level, from twelve to eighteen, at the partial-abstract level, initially of pugnacity, and later in search of one’s own consensus, and at the total abstract level, after eighteen years of age, cumulatively at the communitary, humanistic, and cosmic levels, when the individual begins to live eternity in temporality.

Sex is an effective means to obtain ecstasy, the natural goal of human existence. Partial sex is sex limited by the developmental level of the individuals who live it; it is merely genital sex, and the conflicts that emerge between the sexual partners result from the limitations of perception of each individual about sexuality. Total sex that is psycho-genital, and the conflicts that threaten the relations between the sexual partners result from limitations of perception of the infantile or adolescent partner, demanding, from the adult partner, a firm and yet gentle attitude, in defending his interest to ensure an integrated sexual relation.

Adulthood is the ideal moment to obtain ecstasy, the natural goal of human existence. Partial adulthood is an organic and also psychic adulthood only at the communitary and humanistic levels; the conflicts that arise between individuals result from the limitations of perception of each individual of himself, in particular, and of the other individuals in general. Total adulthood is the adulthood that besides being organic and psychic is also spiritual; the full adult directs his spirituality to the cosmic well-being, seeking to live eternity in temporality at its highest level.

Utopia is the attempt of imagination to fulfill the emptiness left by ignorance. The religious utopias have been hindering the spiritual evolution of the peoples; the philosophical utopias have been aggravating this hindrance with the absence of logic of thought; the sciences have been rejecting, more successfully, the incursions of the utopias in the areas of observation and experimentation. Healthy utopia points towards a future of faith and hope in the victory of goodness, peace and universal harmony.

Mental alienation is the process of distancing the individual from the reality to which he belongs; it is natural in the immature individual, cultural in the ignorant individual and pathological in mental illness, constituting the biggest impediment to obtaining ecstasy, the natural goal of human existence. Partial mental alienation is merely concrete in childhood, and also abstract, though of limited abstraction, in pre- adolescence and in adolescence. Total mental alienation is, besides animal, in the different regressive stages, also vegetal.

Symbolization is the process of approximation of the individual to the reality to which he belongs and it is the best instrument to obtain ecstasy, the natural goal of human existence. Partial symbolization is merely concrete symbolization in childhood, and also abstract, though of limited abstraction, in preadolescence and in adolescence. Total symbolization is symbolization that besides being communitary and humanistic is also cosmic; total, integrated symbolization is not possible before somato-psychic maturity.

Mysticism is the definitive means to obtain ecstasy, the natural goal of human existence. Partial mysticism is merely organic in the case of the mystical living, and also psychic in the case of the mystical experience. Total mysticism is the mysticism that, besides being organic and psychic, is also spiritual, the mystical ecstasy; there is, in the sexual act, an effective path to reach it, though not necessary. The mystical living, experience and ecstasy can be learned. The ecstatic life is the anticipation, through human love, of the Definitive Love, of the Creator!

My testament, legacy, donation, summarizes the course of my thoughts and of my practice as an educator, which have always had as a goal to contribute to the happiness of each individual, in particular, and of humanity, as a whole. I have engaged myself with the description of the setting where the history of humanity takes place, with the plot that unfolds in it and with the characters that act in it. I have approached the question of the developmental obstruction of humanity, by considering the problem of ignorance, and the solution for its eradication through the technique I have called “analytical-phenomenological-existential” which determines the path to be followed by educators to overcome the impediments to the development of individuals in the passage from ignorance to wisdom.

In this manner, I have tried to clarify the importance of self- knowledge, of understanding the sexual function, of achieving adulthood, of understanding the difference between pathological utopia and healthy utopia, of perceiving the harms caused by mental alienation, of decoding symbolization and of cultivating the mystical life so that each individual reaches the greatest development he is capable of. To this end, I have described how the technique I have created and proclaim functions, with the aim of achieving humanity’s goal, which is the rational creation of man himself.

Maria Auxiliadora de Souza Brasil

PRESENTATION

Millenary wisdom has it that a light is not lit to be placed under the table. It must be placed where it illuminates everyone. This is the spirit of “A light on the path”, a collection that gathers eight books of Professor Maria Auxiliadora de Souza Brasil, Ph.D.. Written in a language accessible to a wider audience, it brings to the reader the opportunity to become informed about the developmental scheme of the human being and of the human group (Life and Self-knowledge), to know his sexuality in order to live it in an integrated way (Life and Sex), to understand adulthood as a privileged moment in the development of the human being (Life and Adulthood), to distinguish the healthy utopias from those that are a result of distorted reasoning (Life and Utopia), to learn that alienation hinders the happiness of the human being (Life and Alienation), to decode the meetings between what one thinks of reality at each phase of his life and what reality is in itself (Life and Symbolization), to reconnect oneself with the mystery of the world to live the spiritual peace (Mystical Life) and, finally, to share the legacy of the author as an educator (Life and Testament).

Maria Auxiliadora de Souza Brasil is Brazilian, a Ph.D., Full Professor of the Department of Psychology, in the area of Psychology of Personality, at the Federal University of Minas Gerais. She is the author of a trilogy consisting of a contribution to the revision of the theologies (The Newest Testament), a philosophy about the philosophies (The Metatheory of Philosophical Knowledge) and a synthesis of the knowledge of the sciences on the human being and the human group(On Analytical-phenomenological-existential Psychotherapy). The trilogy, also published by the Souza Brasil Foundation, is organized in a collection of six bilingual volumes, Portuguese-English, gathered under the suggestive title “A Dawn Emerges”.

The Analytical-phenomenological-existential Technique, created, practiced and taught by the author for over half a century, as a psychotherapist, professor and researcher, offers a safe path for educators to help individuals and groups in their development. It maintains that the educator, an adult human being par excellence, must be an example of the psychological health he is capable of promoting. It is not by accident that the author has coined the neologism “adultez” (adulthood) – until then absent from the Portuguese language.

Retainer of the copyrights of the works of Professor Maria Auxiliadora de Souza Brasil, Ph.D., the Souza Brasil Foundation was created by a group of professionals trained by the author in the Analytical-phenomenological-existential Psychotherapy. Among its goals, the Foundation intends to convey the humanistic ideas of the author, with the aim of increasing the knowledge about mental health, and consequently, promoting the personal and professional fulfillment of each human being. Previously limited to practicing psychotherapy, the founders envisioned the possibility of taking this knowledge to the world. Distributed to all member countries of the United Nations, the present collection illuminates the path of all of those engaged in creating conditions for each person to feel fulfilled and happy.

The publishing of the present collection thus fulfills the purpose of taking, to a wider audience, true information about self-knowledge, sex, adulthood, utopia, alienation, symbolization, mysticism and the testament of the author as an educator. It contributes, thus, so that the ignorance about the human being and his culture, a source of misunderstandings and failures in public policy and unnecessary suffering in the life of many individuals, gives place to true knowledge, a light that iluminates the path of all of us, pilgrims, whose destiny is ecstasy, maximum happiness.

Fundação Souza Brasil

1 TESTAMENT AND LIFE

Testament, legacy, a gift, this is the intention that engages me now. How can I summarize for the reader, in the least tiring and most beneficial way possible the trajectory of my thinking and praxis as an educator, which have always had as their aim to contribute to the happiness of each particular individual, and of humanity as a whole? It seemed to me that the most appropriate way would be to present the universe as a large theater and occurrences as part of a universal plot represented by several characters.

Thus, the universe, the total field, known and cognizable, the reality of everything that is, the work of the Creator, which can be represented in the mind of each human being, making up one’s particular living field, a picture of reality that we are given to configure, is the great stage where humanity represents its roles. The living field of each human being may be broadened to the maximum of one’s developmental capacity, as long as one is given true, right information about reality and given the opportunity of self expression.

Each people of the world, at each age, has recorded its knowledge about the universe and about their living in the universe. Our culture presents its history in two distinct moments. The first one is the history of its childhood, where it is recorded, in its relationship with the Divinity, its anguish, fears, anger, pretense and a frail attempt of practicalness, latency, a pause to think. The second moment is the history of its adolescence, when it tries to negotiate with the Divinity, initially, with imposition, and later on, kindly. In almost their totality individuals are still living their childhood, and very few of them are living their adolescence.

The mentality of humanity at its first moment, in its childhood, has been perpetuating itself through religious institutions, which are the great impediment for its development. The mentality of humanity at its second moment, in its adolescence, has also been obscured by religious institutions, which abort it through the continuation of the threat of punishment in an absolutely utopian hell, in its first phase, and in the second phase through an improper distortion of the concept of goodness. Until today, nothing has been recorded about the adulthood of humanity.

Inasmuch as, until the present moment, no effort has been disseminated in the sense of recording the possible history of the adulthood of humanity, in the quality of educator I dare lift myself to do so. From an early age, as a thinking being, I have lamented the fixations of humanity on childhood and adolescence. I have always held that knowledge and acceptance of reality are indispensable conditions for any project of change, which must necessarily adapt itself to the limitations of each individual and of each group, at each moment.

Therefore, I have sought all information that was within my reach in order to know individuals in their triple manifestation, somatic, psychic and spiritual, that is, their diagnostic. I have built a technique with the purpose of contributing to the development of the human being and of the human group. I have tested it in my private practice for over half a century; at the same time, at the beginning I also tested it with the administrative team and staff in three psychiatric hospitals, I tested it with the administrative team, teachers, and students’ mothers in a kindergarten and in an elementary school, and also in university classrooms under my responsibility, in the teaching of educators and psychologists.

The aim of my technique has always been to promote appropriate procedures so that individuals would become capable of watching themselves and watching their fellow human beings in their development, in the shortest time possible and with the least expenditure of energy in the fulfillment of this task. It must be taken into account that the plan of the Divine Work is a mystery for us, and no criticism is appropriate to the history of humanity recorded in the books considered sacred, whether those of our culture, or whether those of any other culture, since what is, is so because it is the will of the Creator.

Nevertheless, my faith that there is a Creator and that everything that is, is so because of the Creator’s will, has led me to believe that if the Creator has endowed me, in my living field, with the capacity to envisage an appropriate procedure to contribute to the development of humanity, the Creator has done so because this is the Creator’s will. I understand that the human being must have faith that there is a Creator, one must have hope that one is lucidly participating in the Creator’s Work and one must have charity towards those who do not harmonize with the Creator, who have not yet understood the happiness of participation, of communion with the mystery of the world.

Based on such ratiocinations I have concluded that it is my duty to testify the results of my experience, which I start to do, considering the universe as the scenario where the history of humanity takes place, its plot, very well known and repetitive, where characters act out, who are also well known and stereotypical, fixated, in almost all their totality, in infantile conduct and in adolescent conduct in a small number. I present the reasons for these fixations, the problem of the obstruction of the development of humanity, and the way to solve it, an appropriate technique for this purpose, which points towards the path to be followed by those responsible for education.

2 THE TESTAMENT

2.1 The scenario

The universe, this wonderful vastness, not yet fully known; if it ever will be, the scenario where the history of humanity takes place, and which already existed before the appearance of the first human being, at a moment that is still unknown, is there as a total field from where each one of us takes our private field. The most common explanation for its existence is that a Oneness Principle transformed itself into several organisms, which develop and to which they return, permanently and incessantly, according to laws established by It and that contain the key to Its mystery.

The human being is given the opportunity to envision that such laws exist and to try to know them. As the human being thinks one is getting to know them, the human being feels participants of the work of the universe. The human being aspires to understand the will of the Creator and to act according to it. One knows that, as part of the whole, one needs that the whole fulfills itself in order for one to fulfill oneself. Humanity, in its pre-history, when it did not yet have writing, and in its history, has recorded the saga of its struggle for survival, for procreation and for the development of the instruments that would offer it greater efficiency and comfort in this task, the task of fulfilling its destiny.

In the search for knowledge of the universe and of oneself in the universe, the human being, insecure in face of natural hazards, developed a feeling of fear of the unknown, which gave rise to a feeling of religiosity, to a need to worship occult forces, to symbolize them and to seek their protection. The human being worshiped the forces of the cosmos, sometimes lending them human forms; each people of the world presented its polytheistic version, with uncertain dogma and confusing beliefs, full of myths. There appeared worship services, usually local, sometimes nationwide, always conceived as a kind of contract between humankind and the divinity.

There followed another phase, in which individuals started to believe that God manifested itself to some faithful individuals, giving these people the directives that the rest of their people should follow, therefore giving rise to monotheism. At this time it was established the completely irrational belief that the God who had created them also punished them for their mistakes; therefore the absurd ideas of sin and punishment were established, culminating in the fantastic story that God had sent his only son to save humanity and had abandoned this son to the wrath of creatures who martyred and crucified him; these ideas have remained until today.

From this phase there are also records of pearls of wisdom, such as: One should seek peace and freedom of spirit, which is reached by following the line of least resistance between two points, the true language of nature. One should seek the unification of opposites, which is reached through reflection upon the idea that distinctions are misleading. One should seek virtue, which is to be found in righteous and noble life, which suppress rivalries and celebrates simplicity. Life corrects itself, as long as serenity, humility, integrity and innocence are cultivated. Problems without a solution should be abandoned, since they lead to the waste of energy.

It has also been recommended: The avoidance of suffering and of ascetic rigor. Conquering oneself, striving for personal perfection, which includes respect to one’s origins. The free search for knowledge, which necessarily leads to the hypothesis of a vital principle at the basis of the world. Conquering happiness, which is a result of virtue. The belief that the human being has the capacity to communicate, directly and in a way that cannot be described with the unknown, with certainty, with absolute truth, with the Creator, a capacity that can simply occur freely or be the result of discipline of the spirit, which is the mystical ecstasy.

Besides the feeling of religiosity, the human being also developed the perception of one’s capacity to know, through reflection and intuition, the force of the laws of nature, to symbolize them and to seek protection in their logic. The human being has concluded that: What it is, is the eternal unity, without a beginning or an end; everything that is to come is an illusion and it is movement that prepares it. Conduct must be founded on evidence and reflection, on consciousness of oneself, and not on customs, since it is internal freedom that leads to happiness, which is the result of peace of the soul, of freedom from all prejudice. It is good that which promotes the good of all.

And there is more: The supreme value is the will to live, to know oneself, to fulfill oneself. God, the incognizable, is the cause of all things. The purpose of culture is happiness. The eternally valid values are the true, the beautiful, the good, and the holy and it is a duty to take a stand over them, which will require a value system open to human progress. The purpose of the world includes the constant elevation of its own end. The supreme end is happiness, which is a result of virtue. The natural virtues are prudence, temperance, strength of character and justice, and the supernatural virtues are faith, hope and charity.

And there is even more: It is the individual who should assess value, but it is prudent to submit to law and customs. Proper education is the one that seeks to conduct the human being towards freedom, towards one’s own determination and the development of an individual and deep existence. It is by collaborating with culture that the individual raises oneself from temporality to eternity. The task of every human being is to know oneself is to contribute so that others know themselves. Supreme blessedness is the complete union with the Originating Oneness, the ecstatic state. Virtue can be learned, and must be practiced according to the law of the State. Desiring must submit itself to wanting.

Besides the feeling of religiosity and the development of the perception of one’s capacity to know, through reflection and intuition, the force of the laws of nature, the human being also developed the need to describe, to explain, and to control natural events, and to explore and/or interpret the content of interpersonal and multi-personal phenomena in a methodic and critical way. The study of the body, soma, has concluded that: the human being is a superior animal; the biological holds the necessary conditions for psychic life; the nervous and the endocrinal systems produce reciprocal effects which are extremely complex and they are anatomically and physiologically interconnected in an almost inextricable way; the brain is a supervising element, also affected by inferior instances, which it integrates into a harmonic whole.

The study of interpersonal phenomena, psychology, has concluded that: the individual expresses oneself, at each moment of one’s life, in function of the level of integration of one’s components of temperament (biochemical) and of character (ethical-social). There is motivation, its control and the organization of this control. There is a genetic code and a social one, and there is a constant physiological and social influence, all in interaction with one another. The individual becomes a person in function of the transformation of one’s impulsive, unconscious, instinctive living into conscious, intelligent, rational living. Life is a continuous alternation of decomposition and recomposition of protoplasm, which works for its vital interest. Instinct is a property of the protoplasm which externalizes itself when life is in danger. Affect is the intellectual elaboration of instinct. Impulse is a dynamic process that makes the organism tend towards an end; the impulsive act is the one that is executed when consciousness is dominated by an affect, behind which there always hides an instinct.

And there is more: Personality is the center of a field of forces that changes itself according to the perception the individual has of it. Perception can suffer changes, offering intelligence elements that permit it to establish alternatives for conduct. The emotions (shock, happiness, sadness, fear, anger, love, lovelessness) influence perception. In the dynamics of the individual there are two types of production, which are the automatisms and the yields (attention, acquisition, intelligence). Intelligence permits the individual to learn to control motivation and its organization. There are degrees of consciousness, which are, the spontaneous one, pre-objective, and the reflective one. There are stages of moral consciousness, which are the primitive one, the adolescent and the adult ones. There is an irreversible coherence of everything that exists; modern man has become capable of seeing, not only in space and time, but, equally, in duration. In the consciousness of each one of us, development discovers itself, reflecting upon itself; it is the perception of the third dimension of space, of a triple unity, that of structure (the opposites completing each other), that of mechanism (in the micro and the macro), and that of movement (action, and, in the human being, responsibility for one’s actions). The problem of action is the true problem of the human being.

The study of multi-personal phenomena, sociology, has concluded that: There is no human nature without a social environment. All situations, actions and reactions experienced by the human being are conditioned, by and large, by society. What seems to be the exclusive result of the creative effort of a single individual is always the culmination of a vast number of social factors, combined with personal impulsions. The same world can show itself differently to different observers. The ultimate purpose of humankind is the rational creation of humankind itself, whereby we have the need to create a society that allows the human being to achieve the plenitude of one’s humanization, avoiding conformity and inconformity. The human group is the factor and the transmitter of culture.

This is the scenario where humanity has come about, survived, procreated and developed: The universe, this wonderful vastness, not yet fully known. The human being incessantly seeks to know it better, to better know humanity and oneself. In this search, the human being has initially developed a feeling of religiosity and, afterwards, the search for knowledge through reflection, through intuition and through the causes of phenomena. One’s feeling of religiosity leads the human being to worship natural forces, to believe in a God that would dictate to one rules of conduct and grant one moments of beatitude. One’s reflection and intuition leads the human being to recommend the true, the beautiful, the good, and the holy. The search for the cause of phenomena leads one to the knowledge of one’s body, of one’s psyche and of the dynamics of the social environment where one is inserted. Such is the scenario where the plot of humanity unfolds.

2.2 The plot

The described scenario, where the plot of humanity takes place, has differently favored several peoples of the world and their inhabitants, given that the transmission of culture has happened irregularly at different periods and in each place, besides there being a time lapse between knowledge and its dissemination. Different religions have pointed to different alternatives for the afterlife: the first, that of materialism, is the one of nothingness; the second, of pantheism, is of absorption into the universal whole; the third, of the churches, is the continuation of individuality with a fixed destiny; the fourth, of spiritism, is the continuity of individuality with the possibility of infinite development; the fifth, of theosophy, is the development of the whole in God’s bosom.

Human thought, besides encompassing reality, topia, where it operates, has also developed a state of mind incoherent with reality, a utopia. There is the relatively utopian and the absolutely utopian. The different alternatives for the afterlife are absolutely utopian, as are the ideas of guilt, sin and punishment, since everything that is, is so because of the will of the Creator, and thus it is not conceivable that the creatures are more powerful than the Creator to the point of opposing the Creator’s will; consequently, it is absolutely utopian that the Creator has sent his only son to save humanity from the errors that the Creator himself has allowed to happen, and furthermore, to have admitted that this son be martyred and crucified. The idea of the existence of the Creator is relatively utopian, since the universe exists, therefore something or someone created it.

It is known that only the individual is capable of thinking, but it would be false to deduct from this that all ideas and feelings that motivate the individual would have originated only within the individual; the individual participates in the thinking of other individuals before him and add one’s thinking to theirs; each one of us initially discovers the world through collective action, which in turn, is based on ways of thinking that concretely exist. The objects of the world act with or against others, in diversely organized groups, and while they act, they think with or against others. People, gathered in groups, either engage themselves in changing the world or they try to keep it in a given situation. The same world can present itself differently to different observers, and it is necessary to take into account the several different observations and take a stand regarding the results obtained.

The path of the history of humanity goes from one reality, topia, to another, passing through the idealization, utopia, of this other reality. Concrete reality, historical and socially determined, is constantly changing, and it is possible to distinguish in diversely located social groups the emergence of ideas and values in which there is, in a condensed way, non-fulfilled trends which represent the needs of a certain period. The function of utopia is to break away from existing bonds. Charismatic individuals, inspired, idealist, impose themselves upon existing trends in society and introduce changes. Changes in the configuration of a utopian mentality present stages, which are the chiliastic, the liberal-humanitarian, the conservative, the socialist-communist.

In the chiliastic stage, idealist individuals join forces with those of the oppressed classes of society and determine changes in the direction of the desired purpose. For the chiliastic individual the present is the crack through which what was previously interiorized suddenly urges forward, takes hold of the exterior world and transforms it. Chiliastic individuals avail themselves of opportunities, of available time, of the moment of time invaded by reality.

In the liberal-humanitarian stage, the idealist person intends to be the regulator of worldly affairs. For the liberal-humanitarian person, it is necessary to have a positive acceptance of culture and to attribute an ethical character to human affairs. Liberal-utilitarian individuals are accepted by the bourgeois and the intellectual class, since they are against the power coming from inherent positions and value the power of education and progress, preferably without friction.

In the conservative stage, the idealist individual seeks practical control of situations; the individual accepts the total environment in its accidental concreteness, and tries to work the existing order without presenting any problems. For the conservative individual, everything that exists has a positive and nominal value, solely because it came into existence slowly and gradually; the past is experienced as virtually present. The conservative individual submits internal freedom to external morality.

In the socialist-communist stage, the idealist individual seeks to fulfill a commitment with order and, at the same time, to create a new status quo. For the socialist-communist individual, the ideal is a synthesis of several kinds of utopia; this individual rejects immediacy, whether chiliastic or conformist. The socialist-communist individual idealizes the future, the overthrow of capitalism, and seeks to transform ecstatic energy into cultural ideas, glorifying the material aspects of existence.

The different stages of utopian mentality, which emerge in a historical sequence, never completely disappear, and none of them is incontestably dominant; how ever, it is not by accident that certain trends appear at specific moments of the social process. Both, the utopian effort, seeking an objective, as well as the possibility, intimately related to it, of a broad perspective, usually disintegrate, either in the consulting parliamentary council or in the union movement, into a set of guidelines to dominate a vast number of concrete details, leading to the need for a synthesis.

It is a characteristic of our days that the limits of partial points of vie w have shown themselves to be evident, although extreme groups intend, each one of them separately, to posses the total perspective. At our current stage of self-consciousness we could change society if we all agreed; the true obstacle is that each individual finds oneself tied to an established system of relations that, in its majority, hinders one’s will. The task consists of removing this source of difficulty, revealing the hidden motives underlying individual decisions and putting the individual in a position to truly choose.

What matters to humankind is to create life conditions that will enable one to fulfill one’s essence in complete harmonious relationship with one’s fellow creatures. The ultimate goal of humankind is the rational creation of humankind itself. Scientific knowledge produced by critical consciousness of reality and by the dialectical understanding of the need to create a society that allows humankind to reach the plenitude of one’s humanization, serves this end. Interpersonal eidetic science, psychology, and multi-personal eidetic science, sociology, offer the subsidies for the acquisition of self-consciousness.

There is an incontestable negative power that obstructs the socially structured paths to arrive at culturally prescribed aspirations. This power manifests itself in the frail limits between the norms and the individual, in the disorientation that the conflict among the norms causes, and in the lack of governance that the absence of norms places the individual, in anomie. The extreme aspects of anomie lead to depression, and not rarely, to suicide, caused by the disheartenment felt whether because of the frustrations in face of unrealizable aspirations, or because of the complete satisfaction of all ambitions, that is, by inconformity.

The human being is usually deeply socialized; although contained in individual consciousness, all mental phenomena bear contributions from the collective. The realization of the interaction subject-object causes the value of the object to be dependent on the perception the individual has of it in function of oneself, and that is why the world can show itself differently to different observers. Furthermore, every event must be considered in function of the operational field and of its history in time. Conformity is the conduct of most individuals most of the time.

The influence of the environment in the history of the individual may be observed in the simple interaction between two of them, the one who manifests an emotion and the one towards whom this emotion is directed , and in the interaction of the most simple social aggregates, the nuclear family, genitors and children. The group manifests stages, which are those of dependence on a leader, counter-dependence from the leader, and interdependence with the leader. Each person tries to make that the people in one’s circle of relations assume roles that will permit the person to live one’s internal dynamic plan, which the person is able to do if one’s fantasy has any relationship with the fantasies of the other persons involved.

In one’s relationships, a person, many times, adopts a certain posture in order to avoid another that, the person imagines, would be disastrous. Such posture is the result of the perception, often erroneous, of what this person imagines the other, or others, think of them. The individual, as does the group, manifests stages, which are the infantile one, of dependence, the pre-adolescent one, of rebellion, the adolescent one, of pacification, the adult one, communitary, humanistic and cosmic. Groups and individuals constantly interact, the latter reinforcing the tendency of the earlier, and the first offering the environment for the individual to act.

The interaction between the group and the individual, which frequently occurs, determine opportunities for the development of both, group and individual. The stage of dependence of the group infantilizes the individuals and childish individuals feed the dependence of the group. The stage of counter-dependence of the group favors the rebellion of the pre-adolescents and the pacifism of the adolescents, which, in turn, maintains the counter-dependence of the group. Group interdependence has been, still, a rare phenomenon, as well as the adulthood of the individual, showing themselves to be a hindrance in their development, which must be urgently eliminated.

This is the plot we can observe in the scenario where humanity appeared, survived, procreated and developed. In this scenario we have the human group, this gathering of individuals already well known in its structure and dynamics, and the human being, also already well known in one’s structure and dynamics, as well as in one’s interaction with small and large groups. The development of the individual and of the group occur in a similar way. Changes occur in the germ and not in the species, in the individual, and not in the group, whereby there is the need to know the characters that act in this scenario.

2.3 The characters

The described scenario and plot, where the human characters act out, have favored their acting, according to the stage they are in. It should be noted that, as changes occur in the individuals and, afterwards, in the groups, it is fundamentally important to know the characters, how they act our and the reasons for this acting. Each human being obtains, from the total field, the universe, one’s private field, where one operates; this field is the result of one’s perception of the total field, which can vary from individual to individual, and from stage to stage in the same individual.

The trajectory of the human being represents the order of succession of one’s age, stages, from the encounter of the spermatozoon with the ovum until the transformation of the body into dust. This trajectory rests on the idea of lived time, the particular time of each human being, which only has meaning in comparison with absolute time of the eternal universe. Such trajectory realizes itself in terms of occurrences, which need a place in time, that is, an order of coexistences succeeds in space-time, creating the history of the individual. The emergence and trajectory of a human being are a harmonic part of the universal concert.

The childhood of the human being owes its existence to the fecundation of the ovum by the spermatozoon, a fact ignored by humanity for a long time in its history and still ignored by many of our contemporaries. The child, when one is born, becomes a character in the environment that welcomes him/her, although the child does not know that one is being a character. Each child, when it is born begins a life full of needs; the assistance that a child needs is offered to the child, with greater or lesser facility, with greater or lesser willingness, according to the material and emotional resources of those who are impelled to assist the child, either out of a sense of duty and/or for pleasure.

With the emergence of memory the child incorporates one’s role of needy helpless being, with that of fearful child, dreading that one’s routine is changed and that the satisfaction of one’s primary organic needs stops occurring. Taking one’s routine as the basis, the child becomes attached to the person who cares for him/her, and adopts the simplistic conduct of always pleasing the person from whom the child receives the care one needs. The child who does not free oneself from the sensation of being abandoned may become fixated in this conduct of subservience for the rest of one’s life. In moments of satiety, the child already begins to outline movements of rebellion.

Powerless in face of fear, the child starts to feel fed up with this subservient behavior which, furthermore, does not always offer the guarantee that the child will not be abandoned in one’s needs, and the child incorporates one’s roles of helpless needy child and of fearful child, with the role of rebellious child. The child starts to adopt the also simplistic conduct of always being aggressive towards the person who, according to the child’s understanding, should care for one. The child who does not free oneself from the sensation of having to react to possible abandonment may become fixated in this conduct of rebellion for the rest of one’s life. At moments of calmness, the child already outlines the search for other roles.

Once the child is able to perceive that rebelling will not always lead to getting what one wants, the child incorporates the roles of helpless needy child and of fearful and angry child, with the role of shrewd child. The child starts to adopt the also simplistic conduct of pretending to be choleric or shy or helpless, according to what the child’s imagination concludes to be the posture that will gratify one at each time. The child who does not free oneself from the feeling that they must dissimulate all the time fixates oneself in pretense and only acts in the sense of established lack of authenticity. Such posture may lead the child to obtain such satisfactory secondary gains that the child may never become conscious of the dishonorable life one has created for oneself.

As a result of the maturation of one’s body, the child develops from the living of various responses, disordered and inconsequent, to reasonable responses. The child starts to respond to the environment frankly and honestly, and only acts in the sense of naive authenticity. Such posture of frankness can lead to such satisfactory practical results that the child might never become conscious of the embarrassments that such frankness may cause. However, if the child suffers the disappointment of being criticized for one’s posture, one will start to look for arguments to justify it. Such arguments are founded in a very precarious kind of philosophy, which lead the child, when disbelieved, to avail to relative aggressiveness.

Next, no longer a child, the individual develops from the living of naive reasonable responses to responses of reasonable doubt. However, one’s living is caricatural since one does not yet have the definite characteristics of an adult. The new parts of one’s body, the sexual flourishing and the capacity to abstract, do not fit into the whole, they appear as disconnected ornaments, acquisitions without a function. The preadolescent needs to receive correct information about these new functions, which includes guidance about their importance and usefulness for one’s fulfillment as a total being. Although one’s spontaneous emotional reaction is of anger, one’s reasoning leads the individual to seek outline of affectivity whenever one feels secluded because of one’s aggressiveness.

No longer so belligerent, the individual, now an adolescent, seeks agreement, pacification. One’s living is closer to the reality of the adult, since one is no longer a caricature of a human being and one’s general appearance is closer to adulthood. The newly-emerged parts of one’s body, the sexual flourishing and the capacity to abstract, begin to find their place in the whole of the adolescent’s being, already appearing as articulate members of a functional whole. One still needs a lot of information about life, mainly about the rules of the sexual game, of sexual love and of love in general. Although one’s spontaneous emotional reaction is of fear, one’s reason leads the individual to seek conduct of love, but without complete discernment about the rules of life.

As one’s perceptions about life broaden, there emerges the need of a synthesis of their confluences, which demands ever more freedom to act. The human being becomes then an adult, finds in one’s core, one’s center. Such living is already adult living of reality in all its aspects. The individual’s sexual functions and capacity to abstract become habitual, and one’s whole body works in an integrated and harmonious way, leading to the beginning of the sensation of plenitude that only one who finds oneself, truly and consciously, in the median point of the occurrences of one’s existing can have. The individual still needs information about life, but already at the level of close personal and social relations, family and community.

Increasingly broadening one’s relationships, one’s living being that of the plenitude of the being, the adult individual starts to participate in existence, consciously committing oneself with it beyond the limits of mere communitary living, acting as a model, as a propeller of the progress of humanity in its journey to the absolute. In order to unite oneself even more, the individual knows that one needs that all of those people one lives with also increasingly see the truth, the essence of things, which is, for one who knows how to see, entirely in their appearance, as a faithful picture, or as a concealment of it, or as a path towards it. The individual needs thus, at each moment, to understand one’s role in one’s own development, and in the development of others and of humanity, and act humanistically.

As the human being develops, one no longer satisfies oneself only on the current earthly level, and one’s love of the Absolute, of the Divine, starts to gain space inside and outside one’s being. One’s living is that of illuminated plenitude, of the being who, existing, committed to existence, assumes the role of model, since one recognizes that the destine of the world depends on the acting of each one in particular and of everyone in general. Keeping the spirit of communion and of sublimation, of love towards humanity, the individual makes one’s participation in the unification of the whole through universal love more vigorous. To serve and to love, to serve with love, now and always, becomes one’s motto till the end, aspiring towards eternity.

These are the characters the human being represents throughout one’s existence: At the beginning, one is without knowing that one is being, and one is a needy and helpless child. Once memory emerges, it is added, to the role of needy and helpless child, that of fearful and obedient child, so that one will lack nothing. Disappointed because obedience does not always guarantee the individual the care one needs, one rebels. Noticing that rebellion also does not always bring the desired benefits, one seeks to vary one’s conduct in order to obtain that which one needs. Due to the maturation of one’s body, the individual is able to develop to practicalness, to preadolescence, to adolescence and to adulthood.

The scenario and the plot where the characters act out can facilitate or obstruct their acting. From this intricate game of interests we have observed a political dominance in which the great majority of needy and helpless individuals are terrified in face of the memory of privations. Rebellions, when they occur, are stifled by the powerful ones, who are interested in subservience and accommodation. Even those who are able to play to appease the powerful ones, are tied to the threads of their own survival, without greater action to benefit those who are helpless. What has happened is the simple exchange of powerful people, who do not show any interest in tearing apart the threads of conformity.

Conformity is thus the behavior of most people most of the time, with the aim of survival, of fleeing privations. Inconformity, in turn, leads to unthought-of innovations, primitive ritualism, evasion of responsibility and belligerent rebelliousness. Frustrated intellectuals get disoriented: they affiliate with the socialist-communist proletariat; or they become skeptics; or they become clergy; or they isolate themselves from the world, becoming ecstatic idealists. The true obstacle to development, whether of the individual or of humanity, are the hidden motives subjacent to individual and collective decisions which hinder the choice of the true, the good, the beautiful and the holy, which result from free thinking.

2.4 The question

2.4.1 The problem

The history of humanity has recorded innumerable impediments to development. The primordial one is the lack of knowledge of the universe, this vast scenario where it takes place; such lack of knowledge, generating a quite primitive religiosity, including the belief in a God that punishes its creatures, has kept individuals in childish fear and subservience. The recording of maxims of the highest level of practicalness and abstraction, although very disseminated, has not guaranteed their enjoyment. The same has happened with the knowledge acquired about the human being and human group, which is not applied to their well-being.

What fills this scenario, its plot, which has been considered in terms of the collectivity, has not given enough relevance to the fact that changes occur in the individual and not in the group. As a consequence, groups have stifled the development of individuals, which has hindered the individual’s action in the sense of nourishing the development of the group. Conservatism, the posture of groups most of the time, hinders the opportunity of a renewing chiliasm, it encompasses liberal-humanitarianism and inhibits it in its ethical preoccupation, it stifles communist-socialism in its eagerness to correct capitalism. Thus, the plot of this scenario has been retrograde and an inhibitor to development.

Acting in this poorly known scenario, obstructed by a retrograde plot which is also an inhibitor to development, the characters that act out in this scenario have suffered such a flattening out of their expansion that they find themselves, in their majority, cornered in fear and submission. Very few individuals, and for a very short time, have rehearsed rebellions, which are soon stifled with the threat of reprisal. Those who rehearse shrewdness, and who are very few, usually avail themselves of it only for their own benefit. Those who rehearse practicalness, preadolescent rebelliousness and adolescent pacifism succumb in conformism. There are practically no adults.

The true obstacle to development, whether of the individual or of humanity, are the hidden reasons subjacent to individual and collective decisions that hinder the choice of the true, the good, the beautiful and the holy and this has led the human being and the human group to a series of misunderstandings that are the main source of one’s habitual themes, from the most burlesque comedy to the most dramatic tragedy. Such obstacles are the result of lack of self knowledge, which fixates individuals and groups in communication at the inferior consummatory level, a level that engages itself only in the well-being of the individual. One may visualize the disagreement of individuals among themselves, of individuals with different groups and of different groups among themselves.

The child, in its first months, is a burden for the individuals who have not yet reached adulthood; even for those who have reached adulthood, the child is a great responsibility given the cares the child needs. According to their fixations, immature adults have a typical posture in face of such challenge: those who are afraid transmit to the child their insecurity, increasing the child’s discomfort; the choleric ones attack the child’s neurological balance; the shrewd ones fake competence and may, with such posture, cause the child a lot of damage; the practical ones believe in their pseudo-competence; the preadolescent ones want to subjugate the child; the adolescent ones seek to pacify the child, not being aware of the typical signs of their possible discomfort.

Immature adults therefore fail: with the fearful child, who needs to be assured; with the choleric child, who needs to be pacified; with the pretending child, who needs to be warned of one’s extrapolation of reality; with the practical child, who needs to understand that some of the child’s behavior, apparently practical today, can have noxious consequences in the long term; with the preadolescent, who needs to be clarified about one’s illogical arguments; with the adolescent, who needs to be warned of its lack of astuteness in one’s indiscriminate attitude of pacification, often placing at risk the common good.

Equally, immature groups fail in their response to children, to preadolescents and to adolescents, and for the same reasons, they also fail in their service to other immature groups. Such state of affairs is quite discouraging for the progress of the individual and of humanity. However, advances in the sciences have been providing safe guidance in the sense of assisting individuals and groups in development. Such advances, disciplined by procedures set forth by the knowledge of the laws of learning, offer a safe technique for the ultimate goal of humankind, which is the rational creation of humankind itself.

2.4.2 The solution

The technique I am proposing is based on the assertion that the human being goes from ignorance, existential spontaneous life, to wisdom, full and reflective life, through the means of knowledge, which is universal, only one in its essence, diverse in its appearance. The technique considers belief in God a way, a phase in the human being’s search for oneself, and forestalls itself against the mirroring of the spirit, which makes one imagine God according to one’s need at each moment in one’s development, and hinders the understanding of the meaning of pure knowledge, of unity of thought, which leads, necessarily, to the idea that, if the universe is there, something or someone has created it, therefore the inevitable notion of the possible existence of a Creator.

Nature, in its diversity, starting from the individual’s own body, is a set of symbols that integrates the individual into the visible world, the super-symbol called Creation, from which one must avail in order to develop. Reading the symbol leads to understanding the meaning of individual life and of existence as a whole. Nature, reality, has been read differently due to the use of different methods, following paths that are often opposite, which may instruct a common ordering of all data gathered, so that no effort of human thought in this matter is wasted. It all points to the fact that, although human understanding has not captured it, there must be a purpose to life.

Reading the particular dramatization, whether of the individual or of the group, leads to finding the place where each one abandoned the path of authenticity, and having given up to the fallacies of one’s particularizing reasoning, went towards the sterile fight of mystification. Knowledge, since it is universal, one in its essence, diverse in its appearance, and therefore since it has the intention of encompassing all the truth the human being has been able to detect, seeks to maintain the true meaning of pure knowledge, of the unity of thought, which explains the constant relationship between the fulfillment of the being and of the being in the world, and which supposes that there is a functional technique of the law of God, which points towards a truth, a goal, a destiny.

The proposed technique points towards safe knowledge in order that the individual and the group, who are removed from harmonization with themselves and with the universal whole, may return to the path of their development. It intends to propitiate the return to the living remains of each individual and of each group and to follow the free examination of these remains, with the aim of reprogramming behavior in the sense of taking up again the path of redemption. Since the human being is a pilgrim, in one’s private pilgrimage from the cradle to one’s grave, one needs to be helped in the sense of becoming aware of one’s peculiar situation of thinking animal, of a creature that is a participant in the work of the Creator, in order to be able to fulfill one’s destination.

The human being, who has in one’s intimateness, the whole truth, needs to stop fearing loneliness, to feel oneself in the whole and to serve the whole. In order to do so, the human being needs to be in peace, to be in harmony with oneself, to discipline oneself, to acquire or reacquire one’s own center, to follow one’s own path, which includes, necessarily, to deny oneself the role of victim, the only way to obtain and reaffirm one’s integrity, which also includes, to avoid disturbing the journey of one’s fellow creatures in the search of their own integrity. The rational planning of life, which consists of framing the individual into the organic functioning of the universe where one lives, is the result of harmonization with the thought that directs action which works in all that exists.

It is up to the human being to enter the game of life as it is, and it is necessary that one is prepared to perceive the separatisms and to abandon the nebulous and useless domain of illusions, joining the cohort of those who integrate themselves in the unicity, in the universal. Noticing that life is work, the human being concludes that one’s salvation is dependent on learning the meaning of life, which necessarily includes, learning to survive. Existential daily life, in the scenerio where the human being and the human group move about, acting out their plot, fulfilling their roles, is the material they have to learn to survive and to carry out their destination.

The impediments for the development of the human being and of the human group, which are lack of knowledge of the universe, belief in a God that punishes its creatures, and not putting into practice acquired knowledge, mainly the knowledge that changes occur in the individual and not in the group, are nourished by conservatism, and are a great problem for humanity. The solution for this problem, which can be found in self-knowledge, in the passage from ignorance to wisdom, is dependent on the use of a safe technique for promoting the abandonment of mystification and the restatement of the path of redemption, and it is this technique that we will now present.

2.5 The technique

My intention is to give a very clear and concise view of our work, which has lasted for over half a century, and which has been recorded, in its operational details, in a voluminous basic manual and in eight complementary manuals. The result has been total, whether individually or in group, and the group work has shown itself to be richer in all senses, given the multiplicity of experiences and the possibility of perceiving the most varied games during the sequence of developmental phases.

The technique was called “analytical-phenomenological-existential”, and its acronym is “APET”. Its operationalization is carried out based on real and ideal knowledge of the phenomenon human life in the universe. It teaches that the human being passes from ignorance to wisdom through knowledge. It seeks to follow the normal and the pathological development of the human being and of the human group, in function of the general law of harmonization and of the particular laws of the living field, of perception, of emotion, of intelligence, of consciousness, of morality, of sexuality and of religiosity, which inform the laws of personality and of syntality, set of personalities, under the primacy of the operational law of learning.

The technique points out a safe procedure in order for the individual and the group, who are removed from harmonization with themselves and with the universal whole, to return to the path of their development. It intends, therefore, to propitiate the return to the living remains of each individual and of each group and to follow the free examination of the remains, with the aim of reprogramming behavior in the sense of taking up again the path of redemption. The technique is analytical because it takes into account all the techniques resulting from the two great approaches of knowledge, which are, concretism, physicalism, and abstractionism, mentalism; it is phenomenological because it avails itself of synthetic reflection on experiments; it is existential because it takes into account that the professional is also an object of the event and in the event.

The analyst-analysand event is “sui generis” because it is artificial. It is artificial because it intends to offer an experiential situation, that is, a parallel existential living, disassociated from reality, where the analysand can perceive more clearly and quickly the flaws of one’s reasoning about human relationships and one’s consequent inappropriate and fruitless actions. The analyst, supposedly mature, offers the analysand, an immature human being, special circumstances for acting one’s perceptions about life without placing oneself at risk of any kind of retaliation. Such event has been called psychotherapeutic meeting.

The probable etiological diagnoses of the analysands, resulting from the syndromes, a set of signs and symptoms, are a total of ten, one for each developmental phase. Ten is also the number of probable etiological diagnoses of groups in function of their developmental phases, which correspond to those of the individuals. One must distinguish between individuals with a normal psyche, those who are able to accept, emotionally and rationally, the reality that the human being is alone (the human being was born alone, lives alone, and will die alone), and the individuals with a fragile psyche, those who are not capable of accepting this reality, and, among those latter ones, those who are able to learn, at least rationally, such reality.

The diagnosis, sending us to the treatment, leads to the need of a contract, an agreement between the analyst and the analysand, which guarantees the services of the analyst in the sense of making the analysand aware of the game of life. The contract encompasses the administrative part and the technical part. In the administrative part of the contract it is established: data identifying both parties, analyst and analysand; the definition of the kind of service, if individualized or if in group; the place; the number of sessions; the time; the payment; the holidays and recesses. In the technical part of the contract there are the definitions: of the objective of the service; of the essential procedures of watching oneself live all the time and of expressing, in the sessions, spontaneously and immediately all thoughts that one might have; of the auxiliary procedures of daily body relaxation, weekly report of what happened in each session, paintings and dream report, to be interpreted in the sessions.

The unfolding of the event, always with the aim of reaching the objective of the contract which is the analysand becoming aware of the game of life, requires: appropriate appearance of both parties; appropriate greeting of the analysand by the analyst; repeating, at the end of the sessions, the instructions regarding the essential and auxiliary procedures; request that the analysand expresses one’s thoughts in a clear and concise way. The dynamics of the process consists of the dialogue, with the purpose that the analysand frees oneself from the fallacies of reasoning, which obscure righteous thinking, the only way to achieve righteous living, which leads to peace. Based on the general law of harmonization, instructed by its particular laws, the analyst must be attentive to direct the material verbalized by the analysand in the sense of transforming the analysand’s operating intentionality, un-reflected, into intentionality of themes, reflected.

In order to transform one’s operating intentionality, non-reflected, into intentionality of themes, reflected, the analysand must be informed that: the goal of the human being is to be happy; in order to be happy one needs to be free; in order to be free, one needs to know what one is doing of one’s life; only the truth frees; reality is the path to the truth; the human being is rational only intermittently; the human being who ignores the reasons for one’s past is doomed to automatically repeat it; all human beings are equal, and what varies is the way they actualize their being. Furthermore, the human being must be informed that: reflection is the instrument of the human being; in order to satisfy one’s needs, the human being needs to communicate; in order to communicate, one needs to know what one truly wants, one needs to decide about the legitimacy of this desire, one needs to know the possibilities of satisfying it and to act appropriately.

The human being must also know the principles that guide human behavior, and which are: Each human being is three beings in only one being, that is, a cultural being, an experience being, and an actualization being, the one that consults the other two, chooses and acts, simultaneously being an actor and an spectator of one’s own actions. The human being can change oneself, as long as one is able to suspend authority judgment and elaborate, starting from one’s own experience and culture, appropriate behavior, and act rationally, informed by one’s values and basic feelings. The human being needs to be attentive to the fact that every action leads to a reaction, directly or indirectly, immediately or later; irrational communication is not proficient; rational communication lasts long enough to achieve its purpose, and can be learned, as long as one of the subjects of the relationships act rationally.

The passage of the analysand from mere individual, irrational being, to the superior dimension of a person, an also rational being, which consists in learning about one’s own being, one’s structure, and about its appropriate use, its dynamics, occurs when the analysand is faced with a problem and asks himself what he has done and felt, and what he should have done and felt. As a result of new experiences, the analysand starts to consolidate the exercise of his freedom, reformulating his framework of referential values and of basic feelings. Understanding that, in the game of life, the human being is at the same time, a player and a card, and that there is no way to flee from the responsibility of assuming his existing, the analysand starts to promote his own survival and his own personal fulfillment, which necessarily includes, engaging in social well-being.

Understanding that the human world is an open and unfinished system, the analysand perceives that what remains is only one solution, which is to work in conquering his own development, which includes contributing to the development of other individuals and groups to which he is connected, which will encompass, at the end, all of humanity and the cosmos where we live. Life as a whole, always signaling further ahead a goal that is not directly visible, but envisaged from the “here and now”, becomes a battle field, the battle of everyday life, the great battle, where the main weapon is intelligence, which needs to become aware as much as possible of the total living field and prepare strategies all the time, seeking his aims. Perception and apperception exercises are given in order to expedite the analysand’s understanding of his organic and psychosocial needs, of per si, and of the conflicts that emerge among them.

The work of the analyst is dependent on the analysand’s level of intelligence and emotional stage, the last one almost always in dissonance with his chronological age. Our technique works with intelligence, and it is inefficient for individuals who suffer from intellectual retardation. As to emotional retardation it has been a constant in the analysands, who usually demonstrate ignorance at the infantile level in regards to the games of life. The analyst, knowing all the truth the human being has been able to detect about oneself and about oneself in the world, and making use of the operational law of learning, is able to make the analysand and the group of analysands pass from operating intentionality, irrational, to intentionality of themes, rational.

In the initial inter view the analyst does the diagnosis o f t h e c an d i d a t e a n d c o n c l u d e s i f t h e t e c h n i q u e i s appropriate for the analysand or not. Whether individually, whether in group, the procedures have a specific sequence. In the first session, the analyst seeks to consolidate the diagnoses and avoids making interpretations, giving the analysands room to adapt to the situation. In the other sessions, the treatment proper occurs, which consists in the analysands assimilating the necessary concepts for their development, and at the same time, testing, in their own living, the changes in postures that are believed to be worth carrying out. The sessions follow an established rhythm, which consists of relaxation, interpretation of paintings and dreams, psychotherapeutic dialogue and final synthesis, when the analyst summarizes the occurrences of the session, reminds those present of the essential and auxiliary procedures and gives a briefing of the next meeting.

The intermediary sessions work on the modulation of the stages, which are: that of fear, phobia; that of anger, obsession; that of pretense, hysteria; that of practicalness, latency; that of aggressiveness, preadolescence; that of passivity, adolescence; the communitary one, of young adulthood; the humanistic one, of mature adulthood; the cosmic one, of old adulthood. The modulation of the stages is the same, individually and in a group, and it is the great contribution of the technique we are proposing to consolidate the development of humanity in achieving its goal, which is the rational creation of the human being himself. This is the path that must be effectively treaded.

2.6 The path

In the universe, the scenario where the plot of humanity unfolds, already well known, and where the characters also move about in a quite predictable way, according to their stages and fixations, there have been obstructions in the development of humanity. From the impediments we have observed, the primordial one is the lack of knowledge of the universe, in its vastness, generating a very primitive kind of religiosity, including, firstly, the belief in a God that punishes his creatures, and secondly, the belief that God sent his only son to save humanity from sin, and abandoned him to the insanity of his creatures, who martyred and crucified him.

On the other hand, the development of human thought, which has given rise to maxims of great profundity and beauty, and scientific knowledge of the greatest grandeur, although it has been relatively well disseminated, has not been assimilated by the peoples of the world, showing, therefore, the inexistence of effective education of individuals. Education, in order to become truly effective, must be informative and formative. Information must be accurate and true and formation must be worked based on emotion, the only way to become fixed in the mind of individuals. It must be considered that there are individuals incapable of submitting themselves to the educational process.

There are individuals who have a normal psyche, those who accept the reality that they are alone, and individuals with a fragile psyche, those who do not accept this reality. Both the individuals with a normal psyche as the individuals with a fragile psyche, when they are misinformed about the reality of life, have inappropriate postures in situations that life brings them, and they need to be clarified and seek to correct their behavior in order to adjust to the commerce of life. The individuals who do not submit themselves to the educational process, either because of ill nature or because of any other organic deficiency, must be conditioned by the authorities, in order not to disturb the environment in which they participate.

It may be included in the group of individuals who do not submit themselves to the educational process, the opinion makers who insist on defending and transmitting the concepts of sin, guilt and punishment, and who are directly responsible for the obstruction of the development of humanity. When it is put into effect, the educational process must be adjusted with a special technique in the case of these individuals, a technique that, at the same time hinders these individuals from harming the collectivity, can also channel their positive potential for their own good and for the good of humanity, since it cannot be forgotten that everything that is, is so because the Creator so wills, there being a reason for their presence in the world.

In order to put into effect the educational process it is necessary to have a satisfactory political regime, which propitiates the conditions that permit the educational process to reach its goal, which is to permit each individual and each group to fulfill themselves in the stage they find themselves in and to program their development into the next stages, until the maximum acting of their potentiality. It is ideal that each individual and each group reach the development of their chronological age and maintain such performance during their entire existence, besides, at each moment, acting correctly in the relationships with other individuals and other groups, in order not to harm them and to help them in their development.

Such political regime must, necessarily, abstain itself from any involvement with religious creeds in general, and mainly, with those that preach the belief in a revengeful God, which obstructs the development of the spirit. It must also necessarily promote the means of survival for those governed, which includes the preparation of all of them to carry out their tasks, a preparation which requires a well planed educational system, without the compulsory transmission of unnecessary knowledge and without flunking people, and an educational system that is operationalized in stages to be gradually assimilated. This is the basic perspective to idealize a path to be followed.

The philosophy that must clarify such political regime is the communitary, humanistic and cosmic philosophy, the one that will recommend the means for the permanent search of mystical living, well-being of the body, of mystical experience, psychic well-being, of mystical ecstasy, spiritual well-being. Such philosophy demands freedom of thought, which will permit the individual to critically examine the culture into which one is inserted. Such critical examination will enable the individual to notice what is topian and what is utopian, and, in the latter case, what is absolutely utopian and what is relatively utopian. The perception, at each moment, of what is and what is not real, and the possibility of turning the unreal, ideal, into the real, is the propelling power of what is to come.

The belief in a Creator is relatively utopian, once the universe is here, as the work of something or of somebody. As to the belief in a Creator that creates in order to punish later, and that sends his only son to save his creatures from punishment, letting them martyr and crucify him, is absolutely utopian because it is irrational, from an inferior kind of rationality, primary, infantile; the religious institutions that assert such utopias are fixating humanity, in the first instance, in childhood, and in the second instance, in preadolescence and adolescence, and one must not forget that if they exist, they must have a function while humanity does not yet promote the effective means for clarifying people’s minds.

The effective means for clarifying people’s minds have to do, first of all, with the creation of an organization that has representatives of all nations. Such an organization must take the following measures: Make sure that all nations engage themselves in the health of all its members. Make sure that a common compulsory language be defined for all humanity. Make sure that religious teachings be eradicated from schools. Make sure that all official educational institutions, whether families, schools or government officials in charge of doing so, have professionals of the psyche who are prepared in the proposed technique, which permits the passage of individuals and groups, from ignorance, irrationality, into wisdom, rationality.

Such deliberation is relatively utopian and may become topian, once the United Nations, UN, is already a reality and it is enough that it is broadened to encompass the whole planet. It may even be an outgrowth of this existing group, in order to carry out immediately the measures that were just recommended, and that should afterwards, broaden their acting to the whole planet. The recommended technique corrects conformity, since it teaches charity towards those who are ignorant, which depletes the opportunities for chiliasm and unmasks liberal-humanitarianism, conservatism and social-communism, all of them, already sufficiently historically demoralized.

It is the power of governments that will ensure the means to put this technique into practice, which will promote the formation of government officials, of teachers, and genitors, who are directly responsible for education. The essential basic measure is to promote health, which will enable the well-being of the body, mystical living. It is the responsibility of governments to solve all the variables that will affect the theme health, and which are many, from agriculture and livestock raising to the most advanced research in the pharmacological and genetic engineering fields, areas that have been severely harmed by the entrenched prejudice of religious institutions and the acting of its representatives in governmental institutions.

A subsequent basic measure is to promote the development of the psyche, which will permit psychic well-being, mystical experience. Psychic well-being, which demands at its foundation the well-being of the body, is relative for each chronological phase of the individual, according to the conjunction of the parts that form personality and which are his living field, his perception, his emotions, his intelligence, his consciousness, his morality, his sexuality and his religiosity. Adults who are responsible for education, i.e. government officials, teachers, and genitors, must have a specific profile, which corresponds to that of the mature adult, the one who excels in humanistic conduct.

The profile of the educator can be described as: his living field must already encompass the understanding of the importance of cooperation with the community and with humanity, his perception once it is already unitary, encompasses the understanding of the notion that good and evil complete each other, in a habitual mechanism that leads to movement always in the sense of elevating the values of life, whether moral, or sexual, or religious. The educator must thus always have in mind the search for the common good, work in the sense of valuing the nuclear family, father, mother and children, which includes respect towards his own family of origin. The educator must live elevation in an environment of ever greater externalization and elaboration of his conduct.

Since the educator’s perception is that of the unity of movement of his psyche and of the psyche of other individuals, and of understanding the unification of the whole, of everything that is opposite only in appearance, the educator’s perception leads to consolidating the knowledge of the mechanism of this unification. Such mechanism explains how each psyche carries out this unification and points towards the upward movement enabled by it, with the aim of increasingly elevating his life values. Living such perception, the educator solidifies his behavior and guides those who are being educated in the sense of this development.

The educator’s emotion is the emotion true love towards his family, community, and humanity. It is the result of broadening his perception of the mechanism of his existing and of his movement in the sense of adjusting his affective dependence to the interests of humanity as a whole. Love, in the educator, reaches its apex in the sense of broadening its benefits beyond the borders of the groups in which the educator participates, and it becomes humanistic, devoting itself to the well being of all of humanity and teaching this devotion. Such love demands the educator to have his own stability consolidated.

The educator’s intelligence is intelligence developed to its highest degree, and he is able to respond to external and internal stimuli in an abstract way ever more well-thought out. Once the educator is able to use his intelligence outside the sphere of the observable, of the sensible, and that he needs to intuit how the universe was before his birth and how it will be after his end, he starts to formulate his conjectures regarding these subjects. The educator knows that he is not the center of the world, but a factor in its development, always in the sense of personal and collective integration, of small groups and of humanity as a whole.

The educator’s consciousness is that of ever greater awareness of himself in his interiority and in his exteriority. The educator consolidates living in the objectivity of being-for-others, increasingly broadening being-for-himself. Living ever greater abstraction, increasingly discovering himself in his interiority, the educator seeks to encompass in his vision, the “inside” and the “outside” of things, the spiritual and the material, seeking a coherent representation of the world, in which he can feel integrated and positively acting, an enlivening and mature cell.

The educator’s morality is active beyond conventions, contributing to the development of his fellow creatures. The educator is realist, of total reality, and demands from himself a sole role, to exist, with the variables of conduct necessary for each circumstance. The educator’s coming of age is universal, that of a citizen of the world, a free participant, courageous and happy about the mystery of the universe. The educator breaks the barriers of communication and seeks to transmit his most profound livings. Wherever the educator is, he seeks to unite himself, as much as possible, to the whole, and to serve it, fully and inexorably.

The educator’s sexuality results from the total answer of the organism to sexual stimulation, a response that has as background the totality of the psyche. It is used as a means of communication, seeking total humanization. For the educator, humanity is a huge family, which makes him seek to fulfill himself sexually according to humanistic social canons. One turns to the maintenance of a home and programmed procreation, and seeks to teach the living of humanistic sexuality, the one that recommends fidelity and devotion.

The educator’s religiosity is also, as his sexuality, which it influences, a religiosity resulting from the total response of the organism to spiritual stimulation, a response that also has as background the totality of the psyche. It is used as a means of humanization in general, aiming at all of humanity as a big family. The educator seeks to broaden fraternal dialogue in search of guidelines for religious practice, seeking the good of humanity, which results from repudiating primitive beliefs which lead to the idea of the existence of a cruel and revengeful God.

The profile of the educator is the profile of a mature adult, humanistic. The educator’s living field, perception, emotion, intelligence, consciousness, morality, sexuality and religiosity interact, forming a personality that fully acts out all of his potentialities. The educator has decided to exist, to participate, to consciously commit himself with existence beyond conventions and to act as a model, as a propeller of the progress of humanity in its journey towards the absolute, in the search for the maximum of living plenitude he is capable of.

The educator knows, in depth, the two paths to ecstasy, that of sexuality and that of religiosity. He knows the structure and dynamics of the male and female genitalia and the mechanisms of orgasm and of the copula. He knows that the female orgasm only occurs with the excitation of the clitoris, which happens during copulation only randomly, and that the coitus from behind facilitates the manipulation of the clitoris. He also knows that orgasm is completely independent of copulation, whose main function is fecundation, and that the male and the female are completely independent individuals.

The educator knows all the attempts of humanity in the sense of explaining the mystery of the world, whether those of natural affirmative theology, whether those of revealed affirmative theology, or whether those of negative theology, mystical, without words. The educator understands the need of each individual to believe what one needs to believe, according to one’s developmental phase. The educator respects the freedom of each people to create their rituals of celebration of life and of fear of the Creator, but does not support dogmas that make of Him an illogical and irrational being, of infantile rationality, primitive, revengeful and cruel.

It is therefore necessary that the educator knows the attempts of humanity in the sense of explaining its origin and its destiny and of communicating with the divinity. He must be informed that many primitive beliefs have been present in humanity at all times, until today, and that they are the remains of ignorance or pathological symptoms. It is the responsibility of the educator to eradicate ignorance and to recommend to psychically fragile individuals, who are not able to assimilate the educator’s clarifications, to have appropriate treatment, psychiatric, in order to be helped to obtain the greatest well-being possible.

It is also necessary that the educator knows the philosophical explanations about the universe and about the human being living in it, whether those of rational philosophy, whether those of intuitive philosophy, or whether those of phenomenological philosophy. It is essential that the educator guides his conduct by the discoveries of science, whether empirical, biology, whether interpersonal eidetic, psychology, or whether multi-personal eidetic, sociology, and that he receives the appropriate information to diagnose personalities and syntalities. Only then may the educator operationalize one’s interventions in the sense of encouraging and maintaining the appropriate modulations to obtain and sustain psychic well-being.

The educator teaches that life is work, of which the human being cannot escape, and that one must embrace, in everyday life, the work that it is given each one. The educator also teaches that: It is not enough to be attentive to what has passed and to the future, what is to come, seeking to free oneself from work by simply denying the only reality, the present, it is not fair either to take hold of the goods of others, or to be aggressive towards others in any way. One must not satisfy one’s desire without paying attention to the price one has to pay. It is not enough to be attentive only to the utilitarian commerce of things, to the immediate profit of the “here and now”, but it is necessary to socialize through the assimilation of conventions, the logic of regulations.

When he notices that the individual under his responsibility has assimilated the primary values of life, the educator seeks to broaden his influence. To those who impose themselves, the educator teaches that even if one is backed by the law, one needs to control one’s aggressiveness. To the pacific ones the educator teaches that simplistic goodness is not enough, but that a personal posture must become effective in contributing to the common good. To the people who are focused only on family and the community, the educator teaches that for the family’s and community’s own good, they must become aware of the importance of the view of humanity as a great family to which they belong.

The educator therefore needs to know about the development of individuals and groups in order to make interventions at appropriate times. The diagnosis of the state of each individual and of each group is the description of the current moment of each one of them, respectively, one’s personality, in the case of the individual, and one’s syntality, the sum of all personalities, in the case of the group. The childhood of the human being, until six years of age does not permit any educational attempt, since the child does not yet have the necessary maturity, and the only thing that is appropriate is conditioning possible behavior at each age, which must occur in an environment where there is no stimuli that may trigger anguish, phobia (fears), obsessions (cholera), and hysteria (dissimulation), an environment that must prepare the individual for the event of latency, the emergence of the spectator of one’s own actions, as a result of the maturing of the nervous system.

In infantile maturity, from six to twelve years of age, having the capacity of seeing oneself living, the child already finds oneself in conditions to, at the concrete level, notice what is the conduct expected from him/her, to understand the reasons that recommend such conduct and to actively participate in one’s own education. The child’s tendency in the sense of practicalness, which is something good, must be corrected by reflection over if what is practical today may have noxious consequences in the future, and should, therefore, be avoided. It is the role of those responsible for the child, at home and at school, to give the child the information needed and to direct the child’s formation, inaugurating thus the basis of one’s education.

This phase is ideal for learning to read, to write, arithmetic and a universally known language, this learning, in its rudiments, may begin much earlier. During this phase it is also appropriate to provide all information about the genital structure of males and females, and about fecundation, gestation and delivery. Regarding religiosity, it is indispensable to correct the false concepts of sin, guilt and punishment from God, in case the child has been given this kind of irrational, primitive kind of information. In formal teaching, the excess of non useful disciplines must be avoided, as well as the absurd regime of flunking and repeating a year of school, which is to be corrected with the operationalization, in stages, of all the information to be ministered.

In preadolescence, from the age of twelve to fifteen, the blossoming of sexuality and of the capacity to abstract lead individuals to develop towards responses of reflected doubt, with a belligerent kind of philosophizing and a generalized disbelief in all information received. The preadolescents must receive all information about their genitalia and the genitalia of their partner, and it is appropriate to refer them to a gynecologist or to a urologist, in order to be reassured of the health of their sexual functioning, of procreation and the means to avoid it; furthermore, they must be discouraged from engaging in precocious sexual practices or purely animal-like practices, therefore firming the communitary and humanistic basis of their sexual education.

This phase, besides being ideal for sexual education, is also ideal for the precursors of philosophizing, and the educator must have information about the cultural data regarding theology, philosophy, and science in order to be able to discuss with the preadolescent all their doubts. Regarding religiosity, besides eradicating the notion of a primitive and irrational, illogical God, the educator must also nourish free thinking in the sense of understanding the ten Mosaic commandments and the essential virtues of faith, hope and charity.

In adolescence, from fifteen to eighteen years of age, the maturity of the organism leads individuals to consolidate the basis of their progressive construction in the sense of adulthood. To the pacifism of their conduct the educator must respond with the necessary information in the sense of distinguishing between goodness and conformity. They also need a lot of information about life, mainly about the rules of the sexual game, of sexual love and of love in general. The educator must continue to discourage them from engaging in purely sexual practices and guide them in the sense of the respect owed all individuals, who must not be randomly used for one’s exclusive animal sexual pleasure.

This phase, which must be the crowning of one’s sexual education, which will permit adult sexual conduct, is also the appropriate phase for the examination of the inutility of living belligerently, as well as its opposite, exaggerated pacifism. Regarding religiosity, it is essential to eradicate the popular concepts of the existence of a primitive and irrational, illogical God, and to adopt, once and for all, the universal values of goodness, beauty, truth and holiness. Formal teaching must be operationalized in the sense of the profession one has chosen, always avoiding the inappropriate use of flunking and repeating a year of school.

In young adulthood, from eighteen to thirty years of age, a lasting stability enables individuals to broaden their consciousness of themselves and of themselves in their nearby world, and it is the role of the educator to help them in the sense of their fulfillment in the search for the appropriate professional formation for their vocation and capacity, for the consolidation of their bonds with their family of origin and for the constitution of their own nuclear families and communitary living in general. One’s sexuality and religiosity, naturally socialized, must always have the common good in mind, which includes planned, responsible procreation, fidelity and devotion.

This phase, which is that of adult living in its communitary aspect, with one’s sexual functions and capacity of abstraction having become habitual, with one’s organism functioning in an integrated and harmonious way, lead us to the beginning of the feeling of plenitude, which only those who are, truly and consciously, in the median point of the occurrences of their existing can have. They still need information about life, but at the absolute level, of spatial vastness, of its mechanism and movement, with the aim of mature and cosmic adulthood. It is the role of the educator to contribute to broadening one’s discernment in the sense of love towards humanity.

The educator, a mature adult, whether a government official, whether a teacher, or genitor, needs, therefore, to know about the development of individuals and groups, in order to carry out the necessary interventions at the appropriate time of each individual and of each group. They also need to know about all the contributions of theology, philosophy and science, notably those of interpersonal eidetic science, psychology, and of multi-personal eidetic science, sociology, in order to give credibility to their interventions. They need to be able to recognize in themselves the potential of the healthy, of the holy. They know that there is a price to be paid for what they desire, the promotion and effectuation of a much broader program, that of the search for the redemption of humanity as a whole.

3 THE TESTAMENT

The universe, the total field, known and cognizable, where humanity has moved about since immemorial times, makes itself present in the private living field of each individual, which presents its own characteristics at each phase of one’s living. The culture of our people has recorded their childhood, their anguish, their fear, their rebellions, their pretense and a weak attempt towards practicalness; it has also recorded their adolescence, at first belligerent, and afterwards, pacifist. No effort had been done, until now, in the sense of recording the adulthood of humanity.

The records of the childhood and adolescence of our people are historical records of the dominant trends at each time, and this does not mean that there were no adults at that time. What is a fact, however, is that the dominant majority in the first phase made sure to transform into dogmas infantile ratiocinations, mainly those of the creation of absurd concepts of sin, guilt and punishment, based on the belief in a cruel and revengeful God, and, later it created an environment of possible negotiations with the Creator, initially with imposition, and then, kindly.

In fact, what is truly important, is the thematic content of such records which has contributed to the destiny of humanity, such as, during the first phase the ten Mosaic Commandments, and in the second the assertion of the basic virtues of faith in the existence of a Creator, hope to be able to understand the destiny of each person designed by Him and charity towards those who do not yet understand it. This scenario has been gradually enriched by rational, intuitive and phenomenological philosophies and by empirical, interpersonal and multi-personal eidetic sciences.

In such scenario a well known plot has taken place: the religions have insisted in different alternatives for life after death, which are totally utopian, as well as is utopian the belief in which they are based, that of the existence of a cruel and revengeful God; the philosophies have tried conciliatory solutions practically without any credit in every day reality; both religions and philosophies have been hindering the development of human beings, whose great majority is fixated on childhood, and the development of human groups, whose great majority is fixated on dependency, both generating and nourishing conformity.

In the plot of humanity, not only have we been able to observe a lag between knowledge and its dissemination, but this dissemination, when it occurs, has also been absolutely inefficient in the assimilation of this knowledge by individuals and groups. Although the human being and the human group are already quite well known in their structure and dynamics, through the development of interpersonal eidetic science, psychology and multi-personal eidetic science, sociology, obstructions to this development have occurred systematically, in function of a vicious circle of governmental policy.

In such plot, slight and repetitive, obstructed by absolutely utopian religions and philosophies, the characters have become accommodated in an almost vegetative marasmus, a kind of conformity that makes them passive instruments of political repetitions, which are inexorably reoccurring, due to the lack of preparation of government officials. The true obstacle to development, whether of the individual, or of humanity, are the hidden motives subjacent to individual and collective decisions that hinder the choice of the true, the good, the beautiful and the holy, which is a result of free thinking.

The impediments for the development of the human being and of the human group, which are lack of knowledge of the universe, belief in a God that punishes his creatures and lack of application of knowledge, mainly of the knowledge that changes occur in the individual and not in the group, are nourished by conservatism, and are a great problem for humanity. The solution to this problem, which can be found in self knowledge, in the passage from ignorance to wisdom, is dependent on the use of a safe technique that promotes the abandonment of mystification and the return to the path of redemption, a technique that can summarized as follows.

The Analytical-phenomenological-existential Psycoterapeutic Technique, TAFE, teaches that the human being passes from ignorance to wisdom through knowledge of the general law of harmonization and the particular laws of the living field, of perception, of emotion, of intelligence, of consciousness, of morality, of sexuality and of religiosity, which inform the laws of personality and of syntality, aggregate of personalities, under the primacy of the operational law of learning. It is based on the probable etiological diagnosis of each individual, which the technique calls analysand. There are ten different diagnosis, one for each developmental phase.

The technique is for individuals who have a normal psyche and for those with a fragile psyche, as long as they do not have any kind of retardation and are able to assimilate information about the game of life. The dynamics of the process consists of dialogue between analysand and analyst, in group or individually. The modulation for the stages is the same, individually and in group, and it is the great contribution of the technique being discussed for the development of humanity in achieving its goal, which is the rational creation of humankind itself.

The power of government is what will guarantee the means to apply this technique, which will promote the formation of government officials, teachers and genitors, who are the ones directly responsible for education. The profile of the educator is that of a mature adult, humanistic, the one that fully acts out all one’s potentialities. The basic measures are those that promote the health of the body, of the psyche and of the spirit. The educator needs thus to know about the development of individuals and groups, in order to carry out the interventions at the appropriate developmental time of each individual and of each group, as well as know about the contributions of all theologies, philosophies and sciences, in order to found one’s interventions.

In such scenario, with such a plot, where such characters act out and where there are impediments to the development of humanity, the proposed technique offers the profile of the educator and the appropriate operationalization of the procedures so that such impediments are overcome. The overcoming of such impediments, which is to be found in self knowledge, in the passage from ignorance to wisdom, is dependent on the governmental measures mentioned, which will permit the means for mystical living, mystical experience and mystical ecstasy, the natural goal of humanity. This is my statement as an educator!