COLLECTION: A DAWN EMERGES

1.

THE TRILOGY: RELIGION - THE NEWEST TESTAMENT

2.

THE TRILOGY: PHILOSOPHY - THE METATHEORY OF PHILOSOPHICAL KNOWLEDGE

3.

THE TRILOGY: SCIENCE - ON ANALYTICAL-PHENOMENOLOGICAL-EXISTENTIAL PSYCHOTHERAPY
VOLUME 1 - THE FUNDAMENTS

4.

THE TRILOGY: SCIENCE - ON ANALYTICAL-PHENOMENOLOGICAL-EXISTENTIAL PSYCHOTHERAPY
VOLUME 2 - THE THEORY

5.

THE TRILOGY: SCIENCE - ON ANALYTICAL-PHENOMENOLOGICAL-EXISTENTIAL PSYCHOTHERAPY
VOLUME 3 - THE TECHNIQUE

6.

THE TRILOGY: SCIENCE - ON ANALYTICAL-PHENOMENOLOGICAL-EXISTENTIAL PSYCHOTHERAPY
VOLUME 4 - SYMBOLIZATION

7.

THE TRILOGY: SCIENCE - ON ANALYTICAL-PHENOMENOLOGICAL-EXISTENTIAL PSYCHOTHERAPY
TECHNICAL KIT

MARIA AUXILIADORA DE SOUZA BRASIL

THE TRILOGY: SCIENCE ON ANALYTICAL-PHENOMENOLOGICAL-EXISTENTIAL PSYCHOTHERAPY

SYMBOLIZATION

Editorial Coordinator

Sílvia Raquel Amorim Braga

Revision

Márcia Teixeira de Freitas
Paulo José Ribeiro Teixeira

Translation

Jefferson Wolfe Conboy
Soledade Fonseca da Mota

Collection: A Dawn Emerges, 6

Belo Horizonte | 2017

Collection: A Dawn Emerges, 5

Brasil, Maria Auxiliadora de Souza

The trilogy: science: on analytical-phenomenological-existential psychotherapy: symbolization / Maria Auxiliadora de Souza Brasil. Translation by Jefferson Wolf Conboy; Soledade Fonseca da Mota. Belo Horizonte: Fundação Souza Brasil , 2017. V. 4. (A Dawn Emerges, 6). 4 Volume set.

ISBN 978-85-60974-15-3 (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

My studies on the human being have led me to a trilogy that can be expressed as follows: the human being, living, needs to take a stand regarding the mystery of the world, to make himself religious; he also needs to reﬂect on everything that exists, its principles and causes, to make himself a philosopher; he needs, likewise, to investigate himself, his structure and his dynamics, to make himself a scientist. Therefore, I realized I needed to study more in depth the religions, the philosophies and the sciences. From the religions I have intuited that the human being needs to believe in the Creator, have faith in his capacity to understand his destiny in the world and have charity towards those who do not have the consolation of this belief and faith. From the philosophies I have deduced that the human being seeks, through reason, through intuition and through participation, to explain his existence, nature and attributes, as well as his relation with the world. From the sciences, I have induced that the human being seeks to apprehend the phenomena through the accumulated experience of different and numerous perceptions.

My studies on the religions can be summarized, ﬁrstly, as follows: religion, reconnection, is the subordination and bonding to the divinity, which includes the fulﬁllment of the earthly duties connected to religious rituals, to justice and to ethics. Pelagianism was a brief movement of religious liberation from naive religious beliefs; on the other hand, the perennial character of religious preaching led the cult of the virtues to exaggeration; there was an attempt to conciliate morality and faith, with the aim of avoiding the excesses of both. The reconnection with the mystery of the world presented, from the beginning, a characteristic of dependence, which led to terror-fear and to fascination; there were also the intuition of certain values considered to be supreme and the rational recognition of a fundamental relation between the person and the divinity.

Secondly, I have come to realize that there are two basic ways in the study of religions: that of immanent religion, which considers that the reality we are speaking of is, in some manner, in man himself, who “experiences” the divinity, does not bond to it; and that of transcendent religion, more precisely, absolutely transcendent, which considers divine reality as inﬁnitely beyond man, which makes bonding impossible. Thirdly, I have realized the types of religions: natural, that is, based on truths, principles and norms deduced from living; revealed, that is, based on the revelation of God to a man or to a people, leading to institutionalization; and mystical, that is, based on the unspeakable experience of the presence of God.

In the examination of the relation between religion and philosophy I could observe that: there is a connection between them, if we consider that the content of religion is the main theme of philosophical reﬂection and philosophy is fundamentally religious, and what is important is that one does not cancel out the other. There is a tension between them, generating a permanent battle, which the western world has been always winning, in its secular contention against the spontaneous metaphysical spirit, which is that of the religion of revelation, and in favor of exact science and technique. One must consider that philosophy studies, by means of description and critical examination, the language and propositional content of religion, that is, the relation (or lack of relation) between religious beliefs and moral principles and the structure and forms of the religious enunciations and experience, and the relation between religious values and other values.

The study of religions has led me to the conclusion that the most expressive religion is Judaism and that is why I have carried out a hermeneutical exegesis of its holy texts, the Old and New Testaments, examining their contributions and fallacies, fallacies that cause an obstruction in the development of its followers. An examination of such an obstruction made it clear that its cause lies in the absence of freedom and a critical spirit, which obscures any expectation of development, since it hinders the choice of right thinking, which is the deﬁnitive attitude to make effective right conduct. The need to create the Newest Testament became evident so that it would correct the fallacies of the Old and New Testaments and would point to a future that guarantees the development of all human beings on the road towards the greater goal, God.

My studies on the philosophies can be summarized, ﬁrstly, as follows: philosophy, love of wisdom, theoretical knowledge, or of knowledge in general, practical and theoretical knowledge, encompasses the wisdom of the sage, who knows the reason that guides all, and the knowledge of the erudite, who is curious and seeks to “possess” wisdom; true philosophy is the search for wisdom “for its own sake”, that is, with the exclusive purpose of knowing. We can also consider philosophy, eloquence or practical morality, the contemplation of the cosmos, the method of scientiﬁc investigation, the state of life, the inner experience transmitted by a master, life in community, the moral effort guided by God, the practicing of the law.

Secondly, I have come to understand the origin and historical movement of philosophy: it started intertwined with mythology and with cosmogony; we can see Egyptian inﬂuences in Greek philosophy; there were also philosophers in China and in India, but philosophy only reached its maturity in Greece. Thirdly, I have come to understand the duplicity of meaning given to philosophy on various occasions: often a universal interest in reality was shown, and scant attention was given to the diversity of facts; some praised the superiority of reason and others the superiority of intuition, sometimes more mystical than discursive; some stated the importance of theory and others the fundamental character of virtue and conduct; often speculative activity dominated and at other times critical activity; some did not accept the “suppositions” and others immersed themselves in them; some only identiﬁed themselves with pure knowledge and others lived in the eagerness of salvation.

The study of the philosophies has led me to conclude that, just as with religions, they present, together with their contributions, fallacies that aggravate the obstruction in the development of human beings, fallacies that are due to reasonings, intuitions and phenomenological visions that come from sick minds, which give rise to fear of freedom and of a critical spirit. The need to create a metatheory of philosophical knowledge to correct the fallacies present in the philosophies became evident, one that points towards a future that guarantees the evolution of all human beings in the search of their own maturity, the only way to guarantee the guidelines of “good-living”, of the greatest possible happiness for all.

My studies on the sciences can be summarized, ﬁrstly, as follows: Science, a way of knowing that aspires to formulate, by means of rigorous and appropriate language, if possible with the help of the language of mathematics, the laws which rule phenomena and register laws of varied orders. The laws that guide phenomena have, all of them, common elements, which are, to be able to describe a series of phenomena, to be proven through the observation of facts and experimentation and to be able to predict, whether a complete prediction, or a statistical prediction, future events; the proof and the prediction depend upon the methods used. The theory of scientiﬁc theories, for its conﬁrmation, does not need such an abundance of facts.

Secondly, I have come to understand the types of sciences, the sciences of nature and the sciences of the spirit, or of culture, and their possible reduction, ones into the others, having as a basis mathematics, which leads to physics, which leads to biology, which leads to psychology, which leads to sociology. Thirdly, I have come to understand, from the relation between science and philosophy, that there are aspects of science which do not have any relation with philosophy, the fact that science informs us on reality in an increasingly objective way, while philosophy does not progress because it is a ceaseless weaving and unweaving of systems, furthermore because science is a way of knowing, while philosophy is a way of living, that is, science refers only to that which is related to the phenomenal, and philosophy engages itself with that which is noumenal; there is an intrinsic relation between philosophy with science, if philosophy is considered as a primitive state, that is, one of the stages of science; some relation can be observed between philosophy and science, since the latter is an object of the ﬁrst, since philosophy offers the problems for science to solve and since philosophy is, essentially, the theory of the knowledge of science.

The study of the sciences has led me to conclude that, like the religions and the philosophies, they present, together with their contradictions, fallacies that also aggravate the obstruction in the development of human beings, fallacies that result from beliefs, mysticism and imperfect methodologies, all leading to biased statements and to the creation of unproven laws and assertions. The need to complete the science of the soma with that of the psique and of the socius became evident; the ﬁrst, that of the soma, with the concept of integration of all domains of the organism, having the brain as the supervising element, also affected by the inferior domains; the second, that of the psique, with the concept of harmonization, whose general law is completed with that of its corollaries, of the living ﬁeld, of perception, of emotion, of intelligence, of consciousness, of morality, of sexuality and of religiosity, which together form the personality, as a result of learning; the third, that of the socius, with the concept of group harmonization, leading to synthality.

In this manner, I have arrived, through my studies, at the need to correct the fallacies that have been causing the obstruction in the development of the human being and of humanity as a whole. The study of religions led me to formulate my contribution to the Newest Testament, indeed the “Good News” that will guide, in the future, a healthy and promising religiosity, with the aim of achieving the well-being of all of us. The study of the philosophies has led me to formulate the metatheory of philosophical knowledge, which integrates all the knowledge acquired by mankind, with the objective of consolidating our well-being. The study of the sciences on the human being has led me to formulate the theory and technique that gave origin to the Analytical-phenomenological- existential Psychotherapy, a procedure that, taking into account the data of the religions, the philosophies and the sciences, leads to self-knowledge, which permits the evolution with the aim of harmonizing eternity with temporality, total well-being. This is my mission!

Maria Auxiliadora de Souza Brasil

PRESENTATION

The Souza Brasil Foundation feels honored to publish the work of Professor Maria Auxiliadora de Souza Brasil. Brazilian, a Ph.D., full professor of the Department of Psychology (in the area of Psychology of Personality) at the Universidade Federal de Minas Gerais, her work is the outcome of scientiﬁc studies and research carried out for over half a century of professional practice. It offers to the humanities professionals, especially those who are engaged in promoting the psychic health of human beings and human groups, to educators, parents and teachers, and to all who seek to know themselves, the Analytical-phenomenological-existential Psychotherapeutic Technique and the Theory with the same name that resulted from it.

Retainer of its copyrights, the Souza Brasil Foundation was created by a group of professionals trained by the author in the Analytical-phenomenological-existential Psychotherapy, with the aim of increasing the knowledge about mental health and, consequently, promoting the personal and professional self-fulﬁllment of each human being. Previously limited to the practice of the psychotherapy, the founders envisioned the possibility of taking their knowledge to the world. Published in a bilingual edition, Portuguese and English, and with distribution to all member countries of the United Nations, the present collection promises the emergence of a new dawn, whose light will illuminate all of those engaged in creating the conditions for each person to ﬁnd the path to his own self-fulﬁllment.

The fundaments of the Analytical-phenomenological-existential Technique and Theory are theological, philosophical and scientiﬁc and constitute the trilogy presented in this collection. More than presenting the knowledge about the knowledge of the religions, the philosophies and the sciences about the human being and the human group, the author invites the reader to become a theologian, a philosopher and a scientist. It could not be otherwise, since true knowledge is interior, esoteric, universal in its essence and diverse in its appearance. On the religions, the Theory points to the fact that each one believes in what he needs to believe according to his developmental stage. In the same way, the philosophy of each individual is the expression of his phase of psychic development. And science has among its limitations those that result from the mentality of the scientist. It urges that each person, in the realm of his familial, professional, political and social responsibilities, broaden the scope of his work by elevating his own living ﬁeld.

The publication of the present work fulﬁlls, thus, the purpose of taking to all that which is universal in its essence. It holds the promise of creating a network of knowledge that will allow the education and information of individuals to allow them to live in a free and conscious way. It makes it possible for ignorance about the development of the human being, a source of errors and failures in public policies and of unnecessary suffering in the lives of many individuals, give place to true knowledge, a sine qua non condition for happiness, a goal of all of us, human beings.

Fundação Souza Brasil

INTRODUCTION

The Analytical-phenomenological-existential Psychotherapeutic Theory, a hermeneutical exegesis of the analysand-analyst datum at the ontic-anthropological level, founds itself on an esoteric vision of the being-in-the-world, a repetition of the ancestral myth of eternal return to the origins. We consider intuition, the direct knowledge, interior, that the individual can have of himself, passing necessarily through the idea of the existence of God, in the search for the unity of thought, an imperious dialectic requirement of his existing. We have tried to harmonize religion, philosophy and science, in the task of explaining the meaning of the relationship between the interior fulfillment of the individual and the external reality of his acting in the world, aiming at clarifying the pseudo-discrepancy between the purely material work and its meaning as spiritual work, a relationship that is pre-historic and pre-existential in its essence.

With this objective, we have tried, in the fundaments, to unify the data of the religions, the philosophies and the sciences, that is, respectively, the intuitive-metaphysical perspective of the mystical-esoteric condition, the intuitive-rational perspective of the rational-deductive condition and the intuitive-empirical perspective of the rational-inductive condition of the existence of the universe and the existence of human life in this universe. From the religions, we have apprehended the existing symmetry between the individual spirit and the world of objects, a pre-existing spiritual supra-reality, that clarifies the universe of phenomena. From the philosophies, we have deduced the universality of the spirit, through the conjugation of formal logic with dialectic logic, and consequent penetration in the true meaning of the infinite unity of the universe. From the sciences, we have induced the universality of matter, through the confirmation of the existence of the “in itself ” through the apprehension of phenomena by the accumulated experience of numerous and different perceptions.

With the same objective, we have tried, in the theorization per se, to unify the data of the theories about the human being and about the human group, a didactic-meta-theoretical perspective of the mystical-esoteric, rational-deductive and rational-inductive conditions of their existing in the face of the earth. Epistemologically, we present a critical study of this scientific construction, aiming at its central structures (semantic), seeking the subjective presuppositions of this scientific knowledge, its nature, its dynamism, its limits, its results, its current situation, its future. Methodologically, we present the empirical methods (observation, experimentation, case studies) we have used for this scientific construction, that is, we present its applied logic. Meta-theoretically, we present the theory itself, which is a theory of the theories, seeking to systematize the description of the results of the observations and experimentations trying to explain them and forecast from these explanations.

With the same objective, we have tried, in the operationalization of the theory, to unify the technical procedures of the theories about the human being and the human group, a didactic-psychotherapeutic perspective of the mystical-esoteric, rational-deductive and rational-inductive conditions of his acting in the world. Technically, we avail ourselves of the phenomenological-existential analysis, as an instrument, and of the phenomenological-existential attitude, as an attitude. The Analytical-phenomenological-existential Psychotherapeutic Technique, esoteric, comes about therefore as an application of the theory of the same name. This technique is based, in its dynamics, in the principle of intentionality, which holds that: consciousness is always consciousness of something, that is, the object is always object for a subject. It aims thus at the knowledge of reality, the knowledge that the individual can have of himself and of his relationship with the world, that is, the meeting of the being with the micro, his core, his interior universe, with the macro, the core of the whole, the total universe.

With the same objective, we have tried, in the application of the theory, to unify the interpretations of the meeting of the individual with himself and with the world, a hermeneutic-symbolic perspective of the mystical-esoteric conditions, rational-deductive and rational-inductive of his way of acting in the world. We see, in the meeting, the key to the mystery of existence, and the obscure meeting, distorted, as a way to the clear meeting, open. We see, in the interpretation of the symbolism of the meeting, the instrument for understanding the attempts of the individual to position himself, from his unknown and mythical origins, towards his destiny which is only envisaged, mystical. We consider that every effort of the individual is impregnated with this significance, and that the human groups, humanity as a whole, are involved, committed to this work. We hope that each individual who more clearly interprets the meaning of life, will necessarily contribute so that his vision is shared by others.

In summary, the Analytical-phenomenological-existential Theory, a hermeneutical exegesis of the analysand-analyst datum at the ontic-anthropological level, is founded on an esoteric vision of the being-in-the-world, repetition of the ancestral myth of the eternal return to the origins. With this objective, we have tried to unify: in its fundaments, the data of the religions, of the philosophies and of the sciences, therefore, a cosmovision; in its theoretical body per se, the data of the theories about the human being and the human group, thus, an anthropovision; in the operationalization of the theory, the technical procedures of the theories about the human being and about the human group, thus, an ergovision; in the application of the theory, the interpretations of the meeting of the individual with himself and with the world, therefore a cosmo-anthropo-ergovision. We consider the analysand-analyst meeting the ideal condition, the model, the paradigm for the living of the ancestral myth of the eternal return to the origins in its last instance, it should lead the analysand to discover the meaning of life and to consolidate this discovery.

1 SYMBOLIZATION: A COSMO-ANTRHOPO-ERGOVISION

In the Analytical-phenomenological-existential psychotherapeutic Theory, a hermeneutical exegesis of the analysand-analyst datum at the ontic-anthropological level, which gives rise to the technique with the same name, the symbol is the meeting of the real and ideal fundaments that it makes explicit. It represents the relationship between the notion of cause, reason of being, and the idea of enunciation, reason of ideating. It portrays, at once, the real and the ideal meaning of reality, of the knowledge of the phenomenon universe and of the phenomenon human life in the universe. It actualizes the freedom to found, inherent to the human being, who does not have a fundament because he is abyss, he is founder, and he is founder in freedom. It contains the conditions hereby established, which unfold as a necessary function since the origin.

The symbols are esoteric, in the sense that they make use of historic continuity, inherited since the so called primitive societies, in order to represent the ancestral myth of the eternal return to the origins, the dialectic opposition between the “nous” and the “psyche”, the two well-known components of our intellect, until there is the understanding of that myth. The symbol, which is a form of knowledge, is universal, singular in its essence, diverse in its appearance, and its decoding allows the profane to pass from the world of darkness, everyday life, to the world of light, the reconstitution of the being, the living of eternity in temporality, that is, the passage from ignorance to wisdom. Such decoding is done through reflection upon spontaneous living, the symbol of existing.

The esoteric vision of the symbol preserves it from the mythicalness of good and evil with reward and punishment and from the mythicalness that there is nothing to question, making it the instrument par excellence of the Analytical-phenomenological-existential psychotherapeutic Theory, and of the technique that results from it. The symbol God is a way, a phase of the being in the search for himself , and the mirroring of the spirit makes of God a tyrant, a judge, or any other pretext, hindering the understanding of the great esoteric myth, traditional and universal, of the torn and devoured god, that is, analyzed and interiorized. The Analytical-phenomenological-existential psychotherapeutic Theory teaches that the symbol God is essential in the life of the human being, and the psychotherapeutic technique that results from it helps the human being in the task of decoding it.

Such vision, esoteric as a doctrine, symbolic as a technique, is the corner stone of the profane sciences, the only key to the set of scientific efforts of man in search for apprehending all of reality, and in it the theory and technique we profess supports itself, since they are true to the unity of thought, a dialectic requirement for the apprehension of the world as a whole. The decoding of symbols permits awareness of the existing symmetry between the individual spirit and the world of objects, a pre-existing supra-reality that clarifies the universe of phenomena. The symbol works as a nourishment for the spirit, and the Analytical-phenomenological-existential psychotherapeutic Theory explains it, and the technique that results from the theory makes use of it in order to, by assisting the individual to decode it, help the individual put into effect awareness of oneself and awareness of oneself in the world.

The greatest symbol is nature, which, in its diversity, beginning with the body of the individual itself, is the set of symbols that integrates the individual into the visible world, a super-symbol called creation, which the individual must use in order to develop. Symbolism and what it expresses are a language whose reading leads to the understanding of the meaning of individual life and of existence as a whole. The Analytical-phenomenological-existential psychotherapeutic Theory intends to present a common ordering of all the data obtained, take up again the great esoteric myth of the torn and devoured god beginning with the contributions of the religions, the philosophies and the sciences, so that the resulting technique may help each individual and each group to detect where, along their history, their particular decoding strayed from the true meaning of symbolization.

The symbol is the unifying datum of the different readings of reality, a unification that only the esoteric vision is able to guarantee, once it is not subjected to the alterations of history since its characteristic is to maintain itself in the perspective of confrontation with known reality, with the cognizable one and with the simply intuited reality, that is, with the whole truth. The symbolism of the private esoterisms of the different religions, philosophies and sciences, and of the different theories and techniques that originate from them, takes the essential out of the latent source of universal esoterism. The symbolization of the origin and destiny of the world , and of oneself in the world, the maximum inquietude of the human spirit, leads the individual from anguish to redemption, in a chain of symbols whose sequence may be detected.

2 SYMBOLIZATION

Symbolization, the act or effect of symbolizing, of giving an arbitrary, non-natural signification to some physical object, occupies a fundamental position in the Analytical-phenomenological-existential psychotherapeutic Theory, and consequently, in the technique that originates from the theory. The symbolization that the individual and the group make of the origin and destiny of the world, and of themselves in the world, occurs in a known developmental sequence. The Analytical-phenomenological-existential psychotherapeutic Theory, which combines the study of scientific theories with logical or mathematical systems and case studies of each theory according to its own way, intends to have the esoteric, that is, the interior vision of the being in the world, and recommends a secure technique for the individual and the group, removed from their own harmonization and from harmonization with the universal whole, to decode their symbols, detect the origins of their distorted ratiocinations, and reformulate their biased deductions and inductions.

Symbolization offers an apparently incoherent, informal set of symbols, which points towards knowledge about the human being and about the human group, a set of symbols that presents itself as a safe route, whose decoding, an essential procedure for self-knowledge and for knowledge of the world, unveils the way for the development of the individual and of the group. At the same time that it directs action in the sense of knowledge and of development, the decoding of symbols permits the theological, philosophical, and scientific observation of conventional decoded terms, enabling the personal, real, and formal reformulation of the plot of the history of humanity which act on the individual and on the group. Such reformulation is realistic in the sense that it permits a description of the truths that it detects, it is formalistic because it is a functional tool, and it is reductionistic because it does not postulate any difference in types amongst theology, philosophy and science.

The decoding of the symbol, by allowing the spirit to combine description, the authentic method of science (empirical terms), with explanation, illegitimate speculation about the final causes (hypothetical terms), and with understanding, the typical method of the spirit sciences, which concern themselves with the meaning of life (the broadening of the use of hypothetical terms), offers a guarantee of operability for the technique which the Analytical-phenomenological-existential psychotherapeutic Theory originated. Symbology deals with the products of symbolization, which are necessarily at the base of the products of science, of philosophy and of theology. In this sense, it passes from empirical observation, induction, to symbology per se, to deduction. It intends, by doing so, to permit the return to empirical observation and to guarantee, heuristically and in a process like way, an open systematization of its body of knowledge, allowing the detection and free examination of the remains of the livings of the individual and of the group, and the reprogramming of their conduct in the sense of taking up again their path to development.

3 SYSTEMATIZATION

The systematization of symbology is real and conceptual: it is real when it deals with the symbols of the entities human being and human group; it is conceptual when it deals with the symbols of the propositions in regards to such entities. It supports itself in the fact that, if knowledge is possible, it is only so by virtue of the necessary correspondence between the real system and the conceptual system. We intend to present the symbology of knowledge about the human being and about the human group, and of the operationalization of the appropriate conduct in their treatment. Inasmuch as truth is essentially systematic and that only the total is true, we defend an open system that, without losing any of the advantages of systematic organization, is capable of welcoming new problems and of changing itself continuously. We have researched the symbology of the principles and laws that rule the Analytical-phenomenological-existential psychotherapeutic Theory and the symbology of the operationalization of the technique resulting from this theory. By doing so we fulfill our purpose of making symbolization, whose decoding offers the “thread of Ariadne” to the labyrinth of the spirit, the instrument par excellence of the psychotherapeutic technique that we recommend.

3.1 The definition

The symbol is the meeting of the real and ideal fundaments of reality, which places it, necessarily, at the base of the Analytical-phenomenological-existential psychotherapeutic Theory. It represents the relationship between the notion of cause, reason of being, and the idea of enunciation, reason of ideating. It portrays, at once, the real and the ideal conceptions of reality, the knowledge of the phenomenon universe and of the phenomenon human life in the universe. It is a non-natural sign, that is, conventional, which distinguishes it from trace, a natural signal. Being a conventional sign it is at the base of the whole construction of human knowledge, which is a structure of facts, which are symbols, and of laws, which are their meanings, and it is the reason why all human problems are, necessarily, linked to the fundamental notion of symbolization.

3.2 The terms of the defined

The symbol is the meeting of the real and ideal conceptions of the reality of the universe and of the human being in the universe, that is, the meeting of the individual with himself and with the world. The esoteric interpretation of the meeting of the individual with himself and with the world is a cosmo-anthropo-ergo-vision, in the sense that it deals with the symbolism of data from the religions, the philosophies and the sciences (cosmo-vision), data from theories about the human being and about the human group (anthropo-vision) and from technical procedures of the theories about the human being and about the human group (ergo-vision). The interpretation of the meeting analysand-analyst is the interpretation of the ideal condition to living the ancestral myth of the eternal return to the origins in its last instance.

The cosmovision shows us the being, who is abyss, founder, and founder in freedom, availing oneself of this freedom to found and, based on it, establishing sufficient reason for one’s fundamentals. We see the being trying to reconnect the individual spirit with the world of objects, seeking the symmetry between them, making oneself religious. We also see one trying to connect formal logic with dialectic logic, seeking to penetrate into the true meaning of the infinite unity of the universe, making oneself a philosopher. We also see one moreover, trying to prove the existence of the “thing-in-itself ” through the apprehension of phenomena by means of accumulated experience from different and numerous perceptions, seeking to prove the universality of matter, making oneself a scientist.

The anthropovision shows us the being who has exercised the freedom to found and, therefore, to establish sufficient reason for these fundamentals and thereby has become a religious being, a philosopher and a scientist, availing of this wisdom to seek to act on other living beings in order to make them heirs of this wisdom. We see the religious being, the philosopher, and the scientist, anxiously engaging in formalizing, transmitting and defending one’s vision of universality of the universe, universality of the spirit and universality of matter, becoming an educator. We see the being in this task, passing from analysis to synthesis, whether concretist or mentalist, living, necessarily and indisputably, in one’s symbolism, the aesthetic dimension, the existential.

The ergovision shows us the being who has become a religious being, a philosopher, a scientist and a scientist of oneself, availing of this wisdom to seek to act over oneself and over other beings in the sense of development. We see this being, the psychotherapist being, engaging in making effective the elaboration of one’s wisdom for one’s own well-being and for the transmission of this elaboration in a complete, appropriate way, that is not only informational but also of formation, with procedures guided by knowledge of the universe and of the human being in the universe. We therefore see the psychotherapist being, seeking to avail oneself of the contributions of concretism and of abstractionism in order to expedite one’s conduct and that of other beings, in the sense of satisfying one’s own and others’ needs. We see one in this task availing of the world and of all the objects in the world, starting from one’s own body, as instruments of material work at the service of spiritual work, living, in one’s symbolism, the search for eternity in temporality.

3.3 The general fundamentals

The symbol is founded on an esoteric vision of the world and of the being in the world because it encompasses all of reality, the only kind of vision that gives meaning to the meeting at the general level of universality. It expresses, in the most diverse ways, the need of union-opposition between the spiritual mind, the “nous”, and the intellectual mind, the “psyche”, assuring thus the necessary repetition of this dilemma until the meaning of this repetition has been clarified. It can be noted that the problem results from ignorance, since the intellectual mind, opposing itself to the spiritual mind, has created the dichotomy reason versus intuition and has lost itself in the meanderings of biased ratiocination in search for survival in the material world.

The Adamic myth, life as work, resulting from the need of something more than reflex and instinct to guarantee survival, joins lack of love with disobedience, inaugurating the life of affect with the need of propitiatory offers and recruiting rituals. The first symbol, the Origin, the Oneness, God, appears as inaccessible in everyday life. The second symbol of origin, the maternal figure, appears as the main complicating factor, given its half promise of satisfaction, generator of the incest taboo. The objects of everyday life appear as small gods, small mothers, small sources of pleasure to which the human being connects either more or less strongly, according to how one’s fantasy of gratification avails itself of them.

The need to resolve the opposition of intuition versus reason makes each object of everyday life, starting from the individual’s own body, an instrument of war until this first instrument, the body, finds its end, death. In order to perceive the symbolism of each object and learn to get from it the satisfaction one longs for, the individual needs to lose the illusion of reward without effort and correct the notion of work as punishment. By doing so, the necessary work to obtain the desired reward acquires the dimension of true instrument and the object, starting from one’s own body, begins to be truly treated with objectivity, the only way to obtain from it what is desired.

Intuition, direct knowledge, which offers the symbol in its original purity, in its “prima forma”, in the first meeting, permits the individual to reconnect with the origin, to have knowledge of this reconnection and of oneself reconnected, because it captures the symmetry between the individual spirit and the world of objects, a symmetry that is the true essence of the symbol. Intuition beyond physics offers the symbol God, intuition in physics offers the symbol cosmos, intuition in microphysics offers the symbol body. It guesses the oneness, it perceives it in matter, and it points to the being the path to one’s journey of return to the origin.

Deduction, the first elaboration of the symbols given by intuition, that by doing so removes from them their initial purity, permits the individual the first incursions into the world of objects, the choice of one’s own symbols that substitute the first, God, and of its material representatives, cosmos and body, because it connects to the world of objects, that is, the material within one’s reach, the possible movement in one’s condition as incarnated spirit. Deduction offers the symbol mother, bodily origin, which contaminates all other objects with its own seduction as the source of all pleasures, except one, sexual pleasure, which necessarily sends the individual to the basic conflict of work as punishment.

Induction, the second elaboration of symbols given by intuition, which by doing so deviate them even more from their original purity, permits the individual more intimate incursions into the world of objects, the particularization, in the sensitive world, of an everyday symbology of a distant god, the “Deo Ignoto”, and of its material representations, cosmos and body, because it connects to the world of near objects, the material it has, the probable movement, in one’s condition of incarnated spirit named “I”. Induction offers the symbol “my mother”, “my corporeal origin”, which contaminates all other objects with its own seduction, as a guaranteed source of all pleasures except one, the sexual one, sending the individual again, also necessarily, to the basic conflict of work as punishment.

Symbology apprehends the harmony between the symbols of reconnection with the origin, knowledge of this reconnection and knowledge of the individual oneself reconnected, and it describes and explains the relationship between interior fulfillment of the individual and the exterior reality of acting in the world, clarifying thus the pseudo-discrepancy between purely material work and its meaning as spiritual work. It therefore permits the psychotherapist to familiarize the individual and the group with the meaning of this relationship, in such a way as to refine its substitute symbols, inductive and deductive, and take up again its original meaning with all its intuitive vigor, the only way to live eternity in temporality.

Symbology apprehends, from the religious symbols, the existing symmetry between the individual spirit and the world of objects. It finds in them the hypothesis that a oneness principle, usually denominated God, transformed itself into organism, remaining one, that is, it differentiated itself in its intimateness, in diverse elements, coordinated in hierarchies and functions that reinforce this unity, preserving the same schema in all smaller individuations. It finds, in the private symbolization of each individual, representations of this God, who would have created the individual in God’s image and resemblance, representations that result from one’s peculiar developmental moment: helplessness, rebellion and participation in the work of the Creator.

Symbology apprehends, from the philosophical symbols, the universality of the spirit in the search for representation of the infinite unity of the universe. It finds in them the hypothesis that reason, originally materialist, exhausts formal-dialectic logical representations and contemplates existence surpassing knowledge about it, the world existing independently of being well or poorly known, the human being “being” independently of knowing that one “is being”, the phenomena surpassing the human capacity to become aware of them. It finds, in the particular symbolization of each individual, representations of this sterile logic, and its compensatory representations, resulting from one’s peculiar moments of altruism, fraternity and love.

Symbology apprehends, from the scientific symbols, the universality of matter in search for the representation of the existence of the “thing-in-itself ”. It finds in them the hypothesis that the individual expresses oneself at each moment of life, in function of one’s components of temperament, “soma”, and of character, “nous”, at levels of representation ranging from the most simple, of the individual itself, unconscious, to that of the person, the conscious individual. It finds in the private symbolization of each individual, representations of this definitive development, of this personalization, resulting from peculiar moments of anguish, phobia, obsession, hysteria, latency, adolescence and adulthood.

3.4 The event-symbol analysand-analyst

The event-symbol analysand-analyst is a substitute symbol of the real symbol “I-my mother”, which makes it of a complexity and sophistication without parallel in the history of humanity. The analyst places oneself in the position of direct representative of the distant god, symbolizing thus all the effort of humanity in search for the unknown. The analyst proposes to act as a saint, sage, lens, point of convergence, holder of the cultural data in search for reconnection with the origin, for knowledge of this reconnection and for knowledge of the individual himself reconnected. The analyst intends to offer a parallel existential living, disassociated from reality, where the analysand can correctly relive the cultural data, check them against those of one’s experience and reprogram oneself for life.

The event-symbol analysand-analyst, substitute symbol of the real symbol “I-my mother”, is therefore the “artificial psychic uterus” symbol, where the analysand, the nested embryo, searches for the ready nourishment provided by the analyst, the nourishing receptacle. The symbol “psychotherapeutic meeting” is a symbol of curing, where the analysand examines all one’s existential meetings, what is intended by them, what is obtained from them, and the value and consequence of what was obtained. The special character of this symbol-experience is that the nourishing receptacle, the analyst, filters the basic fantasy of the human being, that it is possible to carry out seduction, which would nullify the work.

The event-symbol analysand-analyst, “I-my artificial mother”, apparently modern, of our historic modernity, but in fact millenary, from the historical knowledge of all times, represents the human being’s desire to become ready for the greater meeting, the total symbol, the eternal. The two parts of such symbol present themselves, necessarily, as a formal architectonic set in which the form, the analyst, model, mold, has a characteristic of readiness, finishing, self-supported in willingness and motility, yet sufficiently loose, free, greased, in order to easily release the analysand, the part being molded.

The symbol analysand is the representation of the disturbed meeting of the “nous” with the “psyche”, of intuition with reason, of the failed relationship with life due to the incapacity of commercializing the meeting with vital objects in a satisfactory way, that is, with the frequency and intensity demanded by desire. The symbol analysand is the crystallized register of this inoperability, of this inappropriateness. Thus, the symbol analysand is the addicted part of the symbol-event analysand-analyst, the parasite part of the vital process of commercialization with some other individual who, unprepared to live with the analysand or to separate from the analysand, sends the analysand to another coupling, the psychotherapeutic one.

Usually the symbol analysand represents the moment in which, in the history of one’s childhood, intuition gave away to reason, a reason that is prototaxic or parataxic, and the standard behavior fixated the disturbed meeting with the natural sign, a trace, in a participative conventional way. In a case where intuition has given away to prototaxic reason, the symbol analysand sends the individual to the internalization of vital energy until the vegetative level, pre-animal; in a case where it has given away to parataxic reason, it sends the individual to the actualization of the living field only at the level of imagination.

It may occur that the symbol analysand represents only an eventuality, that is, a current situation without precedents in the life of the individual that has been placed face to face with the unexpected, at the level of parataxic reason, causing an occasional parasitism, which the individual wants to get rid of without commitment with any other individual from one’s daily life, making him seek the analyst to help clarify the episode.

The symbol analysand may thus represent the most diverse difficulties, and the disturbed meeting of the “nous” with the “psyche” may vary all the way from a chaotic representation, symbolic of the non-symbolization, passing through the representation of fear, which is phobia, of anger, which is obsession, until the representation of pretense, which is hysteria.

In either case, the symbol analyst represents the other side of the meeting, the idealized side, the nearby source, the mother. The symbol analyst represents thus the nourishment, necessarily self-nourishing, the uterus, the vessel, the amphora, the chalice, the holy grail, the receptacle of the blood of the lamb, of the sacrificed one, which the symbol analysand so well represents. The symbol analyst, utmost, pontifex maximus, necessarily representing eternity in temporality, is a “speculum”, a mirror, an unpolluted reflector of the image contained in the symbol analysand, and deliberately veiled for the purpose of deviating from the objectification of life as work.

The event-symbol analysand-analyst is thus the provisory symbol where the myth of the eternal return to the origins meets clear waters, the incontestable reflection in which the symbol analysand may pass through the necessary depurations, from the path of particularizing induction “I-my mother”, to that of generalizing deduction “I-mother”, and finally to that of intuition in its initial purity of the “I-god”, “I for God”, “I in God”. Once in such event-symbol there are two human beings being represented, such representation encompasses the bilaterality of the occurrence, the symbols analysand and analyst flowing from one being to the other being, in constant interaction.

3.5 The symbol diagnosis

The symbol diagnosis-of-the-psyche, whether of the analysand, or of the analyst, the conventional sign of the natural sign human being, represents the meeting of several sources of vital energy paths that constitute the spring basin, the existence of each one. Obviously, each course of this energy, arousing the natural sign which is its trace, and the conventional sign which represents it offers a clue for the construction of the symbol diagnosis, which gives rise to the symbol treatment. Small differences of these symptomatic signs, guiding differences in the symbol diagnosis, suggest changes in the symbol treatment.

The Analytical-phenomenological-existential-psychotherapeutic symbol-Theory associates, necessarily, to the symbol diagnosis-of-the-human-being, the symbol happiness which, in turn, is in direct connection with the symbol peace, homologous to the symbol harmonization, the meeting of the conventional signs that represent the different sources of vital energy, according to how they are present in each human being. The symbol harmonization-of-the-human-being (h), homologous to the symbol personalization-at-its-maximum-degree p3(3), represents the meeting of the conventional signs of the different sources of vital energy, all of them at their maximum degree, that is, living field lf 5(2.5); perception pc 6(3); emotion e 4(5); intelligence i 4(5); consciousness c 3(2), morality m 3(3), sexuality s 2(3) and religiosity r 2(3).

The symbol living-field represents a spiral, the site of a battle, the referential framework, the global perspective where the individual soul seeks symmetry between the individual spirit and the world of objects. The symbol perception represents openness, a portal, the entrance into the world of objects, the super-symbol denominated creation. The symbol emotion represents color, affect, the peculiar elected affinities with which the individual soul, “psyche”, translates its level of integration with the “soma” and the “nous” in its search for reconnection with the origin. The symbol intelligence represents an intentional stop in the process, redefinition, command, a readjustment in the direction of greater symmetry. The symbol consciousness represents a mirror, a glance, the knowledge of the mirror and of the glance, the adding of the symbol intuition to the symbol intelligence in dealing with creation. The symbol morality represents a scale, the ideal relative weight, the creation of a hierarchy when connected to the symbol choosing-possible-ways-in-the-direction-of-harmonization. The symbol sexuality represents the reproductive power of the miracle of creation, life as work, and, at the same time, the carnal bridge for the anticipation, in temporality, of the copula with eternity. The symbol religiosity represents the pure energy of creation itself, life as ecstasy, the spiritual bridge for the anticipation, in temporality, of the plunge into eternity.

Each elucidating formula of a typical diagnostic framework which works as a referential syndrome for the individual diagnosis is, on its turn, a symbol, a numeric symbol of the diagnostic symbol. It can be said that there is, therefore, an endless number of ways of representing the possible degrees of harmonization at each developmental moment of the individual, permitting the comparison with many other ways of representing the referential syndrome of each chronological age, to arrive at the programming of the equalization of one’s current psychic state with one’s possible psychic state. Symbology suggests one more way of representing such states.

In the age range between birth and nine months, the symbolization of the possible degree of harmonization is that of two superimposed spheres, when the psyche of the child borrows entirely from the psyche of another person, the one that provides the cares necessary for survival, usually the mother. In the child’s fusional pre-object living, the child responds to stimuli in a global, direct, and spontaneous way, each moment seems to be the only valid reality, having surprise as a constant and, as a way out, reflex response and instinctive response. Variations of the superimposed spheres are white, emptiness, nothingness and light as light.

In the age range between nine and eighteen months, the symbolization of the possible degree of harmonization is that of the sphere that tries to distance itself from the one it was completely superimposed on and that still obscures the greater part of its field, when the psyche of the child lives polarized by the fear of the psyche of the person who cares for the child’s survival, generally the mother. In the child’s passive fusional-object living, the child responds to stimuli in a determined way, with intention and in a submissive naively imaginative way, each moment inserted between a before and an after, having fear as a constant and, as a way out, the passive manipulation of objects. Any representations of two elements as inalienable links are variations of the spheres that begin to separate themselves.

In the age range between eighteen months and three years, the symbolization of the possible degree of harmonization is that of the sphere that is able to distance itself almost completely from the one it was almost totally superimposed on and that still obscures a small part of its field, when the psyche of the child lives obsessed by the desire to break away from the psyche of the person who cares for the child’s survival. In the child’s aggressive fusional-object living, the child responds to stimuli in a determined way, with intention and in a pugnacious questioning imaginative way , each moment inserted between a before and an after, having cholera as something constant and, as a way out, the aggressive manipulation of objects. Any representations of two elements as insupportable chains are variations of the spheres almost breaking away from each other.

In the age range between three and six years, the symbolization of the possible degree of harmonization is that of the unbound sphere, with the aim of falsely reconnecting itself to the first sphere, representing the psyche of the maternal figure, and to an alternative second sphere, representing the paternal figure, the set forming a triangle, when the psyche of the child is attentive to the need to be shrewd in order to make use of an initial source, usually the mother, and of a second source that has just appeared, usually the father. In the child’s accommodated-active fusional-object living, the child responds to stimuli in a naive-shrewd way, each moment inserted between a before and an after, having pretense as a constant and, as a way out, the shameless manipulation of objects. Any representations of three elements as pieces of a dishonest game are variations of these three spheres that barely touch each other.

In the age range between six and twelve years, the symbolization of the possible degree of harmonization is the unbound sphere, whose aim is to reconnect itself in a utilitarian way to the first sphere, to the second, and to a third alternative sphere representing the fraternal figure, the set forming a square, when the psyche of the child is attentive to the need of being coherent in order to use the first source, the second, and the third one that has just appeared. In the child’s practical-utilitarian object-reflective living, the child responds to stimuli in a naive-practical way, each moment inserted between a before and an after, having pragmatism as a constant and, as a way out, the utilitarian manipulation of objects. Any representations of four elements as pieces of a useful game are variations of these spheres that just touch one another.

In the age range between twelve and fifteen years, the symbolization of the possible degree of harmonization is the unbound sphere whose aim is to reconnect itself, in a belligerent way, to four alternative spheres, the fourth one representative of the multiplicity of fraternal figures, the set forming a pentagon with the point facing down, when the psyche of the preadolescent lives attentive to the need of being taken into account in order to relate to useful sources on an equal footing. In the preadolescent’s abstract-totalitarian object-reflective living, the preadolescent responds to stimuli with reflected pugnacity, each moment inserted between a before and an after, having questioning as something constant and, as a way out, the belligerent manipulation of objects. Any representations of five elements as pieces of a belligerent game are variations of these spheres that just touch one another.

In the age range between fifteen and eighteen years, the symbolization of the possible degree of harmonization is the unbound sphere whose aim is to reconnect itself, in a sensible way, to four alternative spheres, the fourth one representative of the multiplicity of fraternal figures, the set forming a pentagon with the point facing up, when the psyche of the adolescent lives attentive to the need of establishing one’s own consensus in order to rationally relate to useful sources. In the adolescent’s abstract-consensual object-reflective living, the adolescent responds to stimuli with one’s own criteria, each moment inserted in a before and an after, having critical reflection as a constant and, as a way out, the criterial manipulation of objects. Any representations of five elements as pieces of a criterial game are variations of these spheres.

In the age range between eighteen and thirty years, the symbolization of the possible degree of harmonization is the unbound sphere, whose aim is to connect itself, in a communitary way, to five alternative spheres, the fifth one representative of smaller syntality, community, in individuality, the set forming a hexagon, when the psyche of the young adult is attentive to the need to integrate with the communitary group in order to relate cooperatively to the individual sources as a whole. In one’s cooperative-communitary object-reflective living, the young adult responds to stimuli with the vision of the nearby collective, each moment inserted in a group-communitary before and after, having comradely as a constant and, as fulfillment, the group-communitary manipulation of objects. Any representations of six elements as pieces of a group-communitary game are variations of these spheres.

In the age range between thirty and sixty years, the symbolization of the possible degree of harmonization is the unbound sphere whose aim is to connect itself, in a humanistic way, to six alternative spheres, the sixth one representative of the greater syntality, humanity, in individuality, the set forming a heptagon, when the psyche of the adult proper is attentive to the need to integrate with humanity in order to relate cooperatively in a broader sense to the individual sources as a whole. In the adult’s cooperative-humanistic object-reflective living, the adult proper responds to stimuli with the vision of the remote collective, each moment inserted in a group-humanistic before and after, having humanism as a constant and, as fulfillment, the group-humanistic manipulation of objects. Any representations of seven elements as pieces of a group-humanistic game are variations of these spheres.

In the age range that starts at sixty years, the symbolization of the possible degree of harmonization is the unbound sphere, whose aim is to connect itself, in a cosmic way, to seven alternative spheres, the seventh one representative of the maximum syntality, universe, in individuality, the set forming a octagon, when the psyche of the old adult lives integration with totality, living in communion with the individual sources as a whole. In the old adult’s integral-cosmic object-reflective living, the old adult responds to stimuli with esoteric vision of the cosmos, each moment inserted in a total-cosmic before and after, having eternity as a constant and, as fulfillment, the total-cosmic manipulation of objects. Any representations of eight elements as pieces of a cosmic-esoteric game are variations of these spheres.

The Analytical-phenomenological-existential-psychotherapeutic symbol-Theory associates, also necessarily, with the symbol-diagnosis-of-the-sick-human being, the symbol unhappiness which, in turn, is directly linked to the symbol war, homologous to the symbol disharmony, the meeting of the conventional signs that represent the different sources of vital energy according to how they are present in each sick human being. Thus, the symbol harmonization-of-the-sick-human-being represents the meeting of the conventional signs of the different sources of vital energy, each one with its characteristic distortions, leading to diagnostic symbols of simple neuroses and of psychoses, with their typical variations.

In the neurosis of anguish, the symbolization of the possible degree of harmonization is the porous sphere, when the psyche of the individual loses itself in chaos, it dissolves into nothingness, in total alienation, in de-mentia, and it may be said that it dives, in a tortuous way, in the cosmos, in the absolute. In the individual’s pre-object fusional living, the anguished individual responds to stimuli in a global way, the moment fused in the eternal, it may be observed, however, a moment of pre-anguish, in which there is a fragile and abyssal meeting with some object, more as intuition of a need for meeting than of meeting itself, reminiscent of the behavior of a child from zero to nine months. The black, emptiness, nothingness, darkness as darkness, are variations of this porous sphere.

In phobic neurosis, the symbolization of the possible degree of harmonization is the sphere a little more full-bodied which seeks the superposition of another, that reinforces this full-bodiness when the psyche of the individual lives polarized by the fear of the person to which one is coupled and that symbolizes the image of the mother. In one’s object-passive fusional living, the individual responds to stimuli in a determined way, with intention and in a naive imaginative way, having fear as a constant and, as a way out, the passive manipulation of objects, reminiscent of the behavior of a child from the age range of nine to eighteen months. Any representations of two elements as inalienable links are variations of this coupled sphere.

In obsessive neurosis, the symbolization of the possible degree of harmonization is the sphere a little stronger coupled to another superimposed on a smaller area, when the psyche of the individual lives obsessed by the desire to break away from the psyche of the individual to whom one is coupled and who symbolizes the maternal image. In one’s object-aggressive fusional living, the individual responds to stimuli in a determined way, with intention and in an imaginative of pugnacity questioning way, having anger as a constant and, as a way out, the aggressive manipulation of objects, reminiscent of the behavior of a child in the age range of eighteen months to three years old. Any representations of two elements as insupportable chains are variations of this coupled sphere.

In hysterical neurosis the symbolization of the possible degree of harmonization is the unbound sphere with the aim of falsely reconnecting itself to a first sphere that represents the maternal figure, and to an alternative second sphere that represents the paternal figure, the set forming a triangle, when the psyche of the individual is attentive to the need of being shrewd in order to profusely use both sources. In one’s accommodated-active fusional-object living, the individual responds to stimuli in a naive-shrewd way, having pretense as a constant and, as a way out, the shameless manipulation of objects, reminiscent of the behavior of a child in the age range of three to six years old. Any representations of three elements as pieces of a dishonest game are variations of these three spheres that just touch each other.

In simple schizophrenia, the symbolization of the possible degree of harmonization is the coupled sphere, when the psyche of the individual borrows entirely from the psyche of another person, the one that provides the care necessary for his survival. In one’s passive pre-object living, the individual responds to stimuli, at one’s best moments, in a naively imaginative way, having fear as a constant and, as a way out, the passive manipulation of objects, reminiscent of the behavior of a child in the age range of nine to eighteen months. Any representations of two elements as inalienable links are variations of this coupled sphere.

In hebephrenic schizophrenia, the symbolization of the possible degree of harmonization is the coupled sphere, when the psyche of the individual lives obsessed by the desire to break away from the psyche of the person who cares for one’s survival. In one’s aggressive pre-object fusional living, the individual responds to stimuli, at his best moments, in an imaginative of pugnacity questioning way, having anger as a constant and, as a way out, the aggressive manipulation of objects, reminiscent of the behavior of a child from the age range of eighteen months to three years. Any representations of two elements as insupportable chains are variations of this coupled sphere.

In paranoid schizophrenia, the symbolization of the possible degree of harmonization is the coupled sphere, when the psyche of the individual is attentive to the need of being shrewd in order to make use of more than one psyche to care for one’s survival. In one’s dishonest pre-object fusional living, the individual responds to stimuli, at one’s best moments, in a naively ingenious way, having pretense as a constant and, as a way out, the shameless manipulation of objects, reminiscent of the behavior of a child in the age range of three to six years. Any representations of three elements as pieces of a dishonest game are variations of these coupled spheres.

In paranoia, the symbolization of the possible degree of harmonization is the coupled sphere, when the psyche of the individual lives attentive to the need to seem coherent in order to make use of several psyches that can care for one’s survival. In one’s pseudo-coherent pre-object fusional living, the individual responds to stimuli, at his best moments, with naive practicalness, having pseudo-pragmatism as a constant and, as a way out, the pseudo-utilitarian manipulation of objects, reminiscent of the behavior of a child in the age range of six to twelve years. Any representations of four elements as pieces of a supposedly useful game are variations of these coupled spheres.

In melancholy, the symbolization of the possible degree of harmonization is the coupled sphere, when the psyche of the individual lives obsessed by the need to veil the desire to break away from the psyche of the person who cares for one’s survival. In one’s pseudo-passive pre-object fusional living, the individual responds to stimuli, at one’s best moments, with contained aggressiveness, having pseudo-passivity as a constant and, as a way out, the pseudo-passive manipulation of objects, reminiscent of the behavior of a child in the passage of the age range of nine to eighteen months to the age range of eighteen months to three years. Any representations of two elements as unsupportable, but inalienable, chains are variations of these coupled spheres.

In mania, the symbolization of the possible degree of harmonization is the coupled sphere, when the psyche of the individual lives attentive to the need to obtain pleasure at the expense of the psyches of the people who care for one’s survival. In one’s active-orgiastic pre-object fusional living, the individual responds to stimuli, at one’s best moments, with apparently controlled euphoria, having pseudo-performance as something constant and, as a way out, the unbridled manipulation of objects, reminiscent of the ludic behavior of a child in the age range of three to six years. Any representations of three elements as parts of an orgiastic game, are variations of these coupled spheres.

The symbolization of the diagnosis of the psyche, whether of the analysand, or of the analyst, is, thus, the symbolization of the provisory, of the attempt to formalize the description of their current state, structure and dynamics, based on the symbolization of well formulated laws and principles that permit the symbol-script of the treatment. It is the symbol diagnosis, appropriately decoded, that offers the symbol script-of-the-treatment, with the aim of living the symbol harmonization, which inalienably associates itself to the symbols peace and happiness. The symbol diagnosis sends to the symbol treatment, which sends to the symbol contract, regulator of the event-symbol analysand-analyst.

3.6 The symbol psychotherapeutic-contract

The symbol analytical-phenomenological-existential-psychotherapeutic-contract represents the agreement between the analysand and analyst, an agreement based on the belief that the symbol analysand, a disturbed symbol, and the symbol analyst, a harmonious symbol, meeting each other, reproduce a greater symbol, the symbol analysand-analyst, more representative of the total symbol, God. The symbol cure of the analysand represents one’s supposed capacity to, when in harmony with oneself, and as a result of meetings with the analyst, become capable of harmoniously meeting the other individuals with whom one relates.

The symbol ethical-point-of-vie w is a symbol that only the symbol analyst knows, which makes the symbol psychotherapeutic-contract a nonexistent phenomenon, since a unilateral symbol is something inconceivable by its own nature. However, other equivalent nearby symbols make it possible inasmuch as it is a valid principle that each individual holds the whole truth, which the individual only needs to permit oneself to remember. In turn, the equivalence of such symbols is random, since the prognosis is a ”leap of faith” of the symbol analyst, in the hypothesis that it is also so for the symbol analysand. The symbol analysand, in fact, by its own disturbed nature, will be necessarily misleading.

The symbol essential-condition is a foundational symbol which, in the case in question, is faulty in all aspects since the symbol consent is invalid as a result of the lack of the symbol capacity-to-contract, which, in turn invalidates the symbol right-object and the symbol licit-cause-in-obligation. The symbol psychotherapeutic contract, reciprocal, bilateral in its appearance, is nonexistent as “consciousness of ”, since the symbol analysand, by its own disturbed nature, incapable of contracting, lives, in one’s disturbance, guided only by the intelligence of the directing dynamic potency of the universe, that is, by what there is in oneself of the total symbol, even though all one’s pseudo-organization, based on one’s fallacies, deviate from the communion.

The symbol human-society, which owes its existence to the symbol contract, where the contracting party must alienate one’s freedom to the symbol community, to the symbol general-will, originates the symbol power, inasmuch as the alienation of freedom is a result of the feeling of the need to abdicate because of a greater force. The symbol power sends us to the symbol justice, which whether interpreted as valuable “in itself ” or whether adopted as advantageous in the agreement, sends us to the symbol commitment when the basic-theme is survival, and it is curious to note that the only moral-historical exception for the act of killing is to be found in the reciprocal “do not let yourself be killed”.

The symbol contract, in its historicity, points initially to the linearity of the symbol right, developing to the duality of the right-in-everyday-life and right-in-the-eternal, always taking into account the right of the majority and the consequent duties of this majority. Whether it is the symbol union, which celebrates the majority as representative of what is fair, or whether it is the symbol submission, which elects the symbol-nucleus and lends to it the characteristic of powerful, the purpose of the symbol contract is always to safeguard the possible greater truth that exists in the human group, as a part of an original whole, whether around the symbol handling or whether around the symbol possession.

The symbol social-order, as a conventional symbol, although it reports to the natural nucleus called family, makes the family the initial nuclear symbol, lending to it the traditional group structure of power where one leads, the holder of paternal power, and the others obey. However, the symbol social order, which sends us to the symbol family-order, does not exhaust the problem of collective survival, and therefore the symbol social-contract appears as a need for the conservation of the group, and of the individual in the group. The symbol cooperation appears, which, based on the weakness and strength of each individual, guarantees the group and, with it, the individual.

The symbol total-alienation, the transfer of all rights to the group, appears as an indispensable condition of the symbol cooperation, inspired by the supposition that general will is closer to divine will (“vox populi, vox Dei”). The symbol individual, recognizing in the symbol group a greater force because of its greater existential authenticity, lends general will a greater forum of justice, a kind of justice that becomes more appropriate as it remakes itself based on the product of its own experience. The symbol change appears as possible and, curiously, makes itself effectual with the individual giving oneself to the group, which makes survival and development possible.

The symbol psychotherapeutic-contract is an esoteric symbol, interior, total, magical of the magic of immemorial times, of temporality plunged into eternity. It may not make itself effective in all its grandeur if the symbol psychotherapist is not a participant of the whole because the psychotherapist is particularized in the exaggeration of extreme lines of production of ratiocination elucidative of living. The symbol physicalism imprisons the symbol psychotherapist to reoccurrences of the meetings of the “soma” with the “psyche”, not knowing the “nous”. The symbol mentalism limits the symbol psychotherapist to reoccurrences of the meetings of the “psyche” with the mental “nous”, minimizing the “soma” and not knowing the spiritual “nous”, esoteric, interior, total.

The symbol analytical-phenomenological-existential-psychotherapeutic-contract celebrates physicalistic, mentalistic, and esoteric meetings, with the symbol analyst representing the meeting of the “soma”, “psyche” and “nous” and witnessing this meeting for the symbol analysand. The symbol Analytical-phenomenological-existential-psychotherapeutic-contract encompasses the symbol-event analysand-analyst in all of its extension, with all the structural and dynamic implications in the relationship significant-signified, in the dyadic non-fusional interaction on the part of the analyst and, usually, initially fusional interaction on the part of the analysand. Both the symbol administrative-contract and the symbol technical-contract must be considered, since they are both part of the symbol total-contract.

The symbol administrative-part-of-the-contract sends us to the particular non-technical conditions, to the symbols type-of-service (individual or collective), place, number-of-meetings, time, payment, vacation. The symbol collective-service superimposes itself on the symbol individual-service due to the force coming from the group. The symbol place sends us to the symbol place-like-a-living-room. The symbol number-of-sessions sends us to the symbol twenty-sessions, and the symbol frequency-of-sessions sends us to the symbol weekly-circularity as ideal. The symbol payment sends us to notions of the value of work and fair price. The symbol vacation sends us to the biblical reminder of the need to rest, which not even the Creator abdicated.

The symbol technical-part-of-the-contract sends us to the very particular and special conditions that revolve around the symbol service, whether in the symbol meeting or whether in the symbol time-between-meetings. The symbol psychotherapeutic-service represents the intention of acting in the sense that the disturbed symbol, the analysand, may have the appropriate conditions to be able to correct one’s perturbations. The symbol appropriate-conditions sends us to the concept of inadequate nuclear family or, at least, seen as inadequate by the symbol analysand, and to the need to again take up the symbol-situations that permit the analysand to relive one’s perturbations.

The symbol essential-procedure-in-the-psychotherapeutic-process sends us to the symbol actor-spectator, part of the greater symbol actualizing-being, which in turn is part of the triple-individual symbol cultural being-experience being-actualizing being, constructed in the image and similarity of the symbol total-being, God, also triple, and celebrates the habit of the individual watching oneself live all the time. The symbols auxiliary-procedure-relaxation, auxiliary-procedure-report, auxiliary-procedure-dream-report, auxiliary-procedure-paintings present their specific virtualities. The symbol relaxation represents the virtue of putting oneself in neutral in order to appropriately start the next step in the process of living. The symbols auxiliary-procedures report, dream-report and paintings represent the full time maintenance of the psychotherapeutic process.

The symbol essential-procedure-of-watching-oneself-living, essential in the psychotherapeutic process, sends the analysand to the dignity of a thinking being bestowed on oneself by nature since the age of reason, which permits the analysand to concentrate on one’s own unity, making the analysand the center of oneself, the only possible way to reconnect to the original universal center, God. The symbol awakening, the meeting of individuality which was previously asleep with the reality that surrounds it, is the moment in which the symbol spectator takes up again its place beside the symbol actor in the daily work of living that begins, until a new period of sleep for a new awakening.

The symbol essential-procedure-in-the-sessions sends the symbol analysand to the need to continue to watch oneself live and to spontaneously and immediately express all thoughts that come to the analysand so as to offer the material of the psychotherapeutic meeting, which permits the analyst to have contact with the analysand’s living, the only way the analyst can detect in which moments the analysand acted inappropriately in one’s living, causing one’s own failures and their consequent frustrations. The symbol acceptance is an essential condition of the procedure of the analyst, the neutralizer of the symbol retaliation that is the most common in the everyday life of the analysand.

The symbol relaxation sends the symbol analysand to a concrete situation, when the rediscovery of one’s own body reminds the analysand of the real dimensions of one’s being-in-the-material-world. Knowing the power of one’s mind to put one’s whole body to rest, including putting itself, the mind, to rest, the analysand starts on the course of self confidence. The habit of meeting with one’s own body at rest offers the analysand a precious subsidy for one’s attempts to search for adequacy within the environment in the hope of harmonizing body-mind. Such habit gives the analysand conditions to save oneself organically and psychically without the need to resort to anxiolytic medication.

The symbol report sends the symbol analysand to the situation of remaining watchful of one’s existing when by reporting significant occurrences during the session and in the time until the next session, sustains the therapeutic content of the meeting with the analyst. Knowing the power of one’s mind to keep and to tune discoveries about oneself, the analysand starts on the course of psychotherapeutic self-confidence. The habit of finding one’s own mind in tune with one’s living offers the analysand a definitive subsidy for one’s attempts to search for adequacy within the environment, in the hope of harmonizing with oneself and with one’s fellow creatures, thus broadening one’s capacity to save oneself psychically and organically.

The symbol dream-report sends the symbol analysand to the situation of entering one’s oneiric world, when the registration of its content and the decoding of its meaning enrich the psychotherapeutic content of the meeting with the analyst. Knowing the power of the oneiric dimension of one’s mind, which keeps such productions and is able to reproduce and interpret them, thereby enriching their discoveries about oneself, the analysand reinforces the course of psychotherapeutic self-confidence. The habit of meeting with one’s oneiric mind and interpreting its content in tune with one’s living offers the analysand an endless source of elements in the search for understanding one’s own living.

The symbol painting sends the symbol analysand to the situation of entering one’s creative world, when the pictorial registration of the mental content and the decoding of its meaning also enrich the psychotherapeutic content of the meeting with the analyst. Knowing the power of the pictorial dimension of one’s mind, which is able to produce images and interpret them thereby enriching their discoveries about oneself, the analysand reinforces even more the course of psychotherapeutic self confidence. The habit of expressing oneself pictorially and interpreting the contents of their paintings in tune with one’s living offers the analysand one more endless source of elements in the search for understanding one’s own living.

The symbol painting highlights the symbols painting-technique and interpretation-parameters. The symbol painting-technique sends the symbol analysand to the situation of manipulating the exterior world, when the need to use the most appropriate material points to the symbol easy-drying which leads to the valuing of water as a means, to the symbol absence-of-basic-suggestions which leads to valuing a blank piece of white paper, to the symbol absence-of-control which leads to valuing creative imagination and soft paint brushes, and to the symbol color-as-color which leads to valuing the use of a variety of colors. The technique enables the selection of appropriate material for the emergence of elements that favor self-knowledge.

The symbol parameters-of-painting-interpretation sends the symbol analysand to the situation of being examined in relationship to oneself as an artist and in relationship to the work of art itself. The symbol artist represents the one who transcribes a sensible image, ideated or simply remembered, when the pictorial registration of mental content portrays the symbols one’s-intelligence, one’s-imagination, one’s-sensitivity, one’s-style, the last one portraying, in turn and on the one hand, one’s tastes, one’s intellectual knowledge and one’s lifestyle and, on the other, one’s time period, one’s nationality and one’s race, reporting thus to the symbols heredity, environment and education, the painting working as a true projective test.

The symbol work-of-art-proper represents the transcribed sensible image, whether ideated or whether simply remembered, when the pictorial recording of mental content can be examined in function of the distribution on a piece of paper, the themes, the dynamics and the colors. The symbol distribution-on-a-piece-of-paper represents the mirrored representation of the symbol artist, the center of the piece of paper representing one’s own ideated center, superimposing, from this point outwards, an intercrossed partition with the subsequent projections understood as follows: the symbol right-half records one’s relationship with the exterior world and the symbol left-half records one’s relationship with the interior world (the opposite being true for the left-handed person); the symbol upper-half records the spiritual-abstract values of one’s psyche and the symbol lower-half, the material-concrete values.

The symbol themes represents the conjunction of the pictorial with the developmental stage of the symbol artist, permitting us to detect one’s problems: the childish individual reveals oneself in themes that are static or just a little dynamic, of content connected to safety and primary needs, organic ones, and usually presented in two dimensions; the adolescent reveals oneself in dynamic themes, of content connected to pugnacity and secondary needs, psychosocial ones, presented in three dimensions; the adult revels oneself in dynamic themes, of content connected to secondary needs, psychosocial ones, and to spirituality, presented in a panoramic way; the simply neurotic individual and the psychotic individual reveal themselves in one of the themes above, with distortions according to their stage and type of disturbance.

The symbol dynamics represents movement in the conjunction of the pictorial with the developmental stage of the symbol artist, favoring the capturing of one’s problems: the extroverted one expresses movements from left to right and the introverted one, from right to left (the opposite being true for the left handed individual); the person with positive vital tonus expresses movements from the bottom up and the one with negative vital tonus, from the top down; the one in development expresses movements in a clockwise direction, and the one in involution, in the opposite direction (the opposite being true for the left handed person).

The symbol coloring represents color in the conjunction of the pictorial with the developmental stage of the symbol artist, confirming problems that had already been captured: the innocent person celebrates the color white; the sad one, black; the loving one, the color violet; the primitive one, indigo; the optimist, blue; the hopeful person, green; the prudent one, yellow; the dynamic and prudent one, orange; the impetuous one, red; the repressed one, brown. The symbol work of art, in the conjunction of the symbol distribution-on-a-piece-of-paper with the symbols themes, dynamics and coloring, represents a moment of the symbol artist, the analysand, an artistic writing accessible to all human beings.

The symbol psychotherapeutic-contract represents the agreement between the analysand and the analyst, an agreement based on the belief that the symbol analysand, a disturbed symbol, and the symbol analyst, a harmonious symbol, meeting each other, are able to lead to a greater symbol, the symbol constructive-relationship. By doing so, it represents the first step for the symbol healthy-relationship, which rests on the supposition that the symbol analyst lives with freedom of spirit and provides conditions for the symbol analysand to also live it. The symbol contract sends, necessarily, to the symbols rights and duties, which police the symbol unfolding-of-the-event.

3.7 The symbol unfolding-of-the-event

The symbol unfolding-of-the-event represents the sequence of events that result from the symbol weekly-event-analysand-analyst, which happens at a pre-established day, time, place and duration. The symbol analyst sends us to the symbol neutral-appearance which, in turn, sends to the symbols discrete-grooming and tender-non-sensual-attitude, exorcizing the symbol fundamental-conflictive-theme-of-fear-desire-of-a-total-fusional-relationship-with-the-matrix. The symbol analyst represents the symbol repetition-of-a-known-situation, in order to guarantee the continuity of the symbol unfolding-of-the-event.

The symbol comfortable-accommodation and the symbol verbalization-of-all-thoughts sends us to the symbols psychotherapeutic-habit and ideal-situation. The symbol first-sessions sends us to the symbol historical-content, the source of the symbol conflictive-themes. The symbol interruption-of-verbalization must only happen when, having exhausted all historical content, the discourse of the analysand acquires the characteristic of digression, when the symbol fleeing-procedure gives rise then to the beginning of the psychotherapeutic process, sending us to the symbol interpretation, decoding, basic to the process.

The symbol basic-presupposition-of-the-psychotherapeutic-work sends us to the symbol absence-of-systematization-consciousness in the analysand, which brings in its essence the symbol obscure-knowledge, a kind of knowledge that is obscured by the symbol absence-of-responsibility. The complementary symbol of this basic presupposition is the symbol consciousness-of-systematization, present in the symbol analyst, which reports, necessarily, to the symbol responsibility. Such a complementary symbol is what gives the process the psychotherapeutic characteristics, that is, the possibility of absorption, on the part of the analysand, of the symbols consciousness and responsibility.

The symbol existential-phenomenological-analysis, which necessarily brings with it the symbol informational-model, which encompasses the symbols causal-energetic-model, structural-model and aesthetic-dimension, signals the developmental course of the symbol analyst, which enables the analyst to effectively contribute to the development of the symbol analysand. The symbol analyst sends us thus to the symbol explanation-about-the-control-of-natural-events and to the symbol exploration-and-interpretation-of-the-content-of-phenomena-in-a-methodical-and-critical-way. The symbol analyst sends us, therefore, necessarily, to the symbol datum, the totality of the dyadic relationship, and to the symbol acting which is the datum in movement, based on the principle of intentionality.

The phenomenological-existencial-analysis symbol, that brings with itself, necessarily, the symbol informational-model, that includes the symbols causal-energetic-model, structural-model and esthetic-dimension, marks the symbol analyst’s evolutionary path, that puts the symbol analyst in a situation of contributing indeed to the evolution of the symbol analysand. The symbol analyst remits, therefore, to the explanation-of-the-control-of-natural-events symbol and the exploration-of-and-interpretation-of-the-content-of-phenomenon-in-a-methodical-and-critical-way symbol. The symbol analyst remits, therefore, necessarily, to the symbol datum, the totality of the dyadic relationship, and to the symbol performance, the datum in movement, with its basis in the principle of intentionality.

The symbol principle-of-intentionality sends us to the symbol consciousness-of, that is, to the subject-object relationship. The symbol analysand-analyst-datum encompasses the relationships of analyst to oneself, of analysand to analyst, of analyst to analysand, and of analysand to oneself. The symbol intentionality encompasses levels, which are those of operant intentionality, of the object in the act, not yet reflected, and that of thematic intentionality, knowledge of the object and knowledge of this knowledge of the object. The symbol intentionality sends us to the symbol posture, which represents the possibility of a level change. The symbol level-change becomes possible in the psychotherapeutic relationship through the symbol psychotherapeutic-dialogue.

The symbol transformation-of-intentionality sends us to the symbol knowledge-of-reality. The symbol knowledge-of-reality encompasses levels, which are those of knowledge of reality as conceived by common sense and that of knowledge of reality as conceived by science. The symbol transformation-of-intentionality has as a condition the symbol essence-of-the-phenomenon-in-question, the relationship analysand-analyst, here and now, which is a result of the symbol placing-knowledge-on-hold. The symbol communication, which encompasses the verbal and non-verbal levels, offers the material for the symbol clarification, which makes possible the symbol change-of-the-being.

The symbol tri-dimensionality-of-the-human-being must be well understood by the analysand, in its two aspects, structural and dynamic. The analysand needs to distinguish between the symbols individual and person, the first, common to all objects of the universe according to its laws, and the second, having self-determination. The symbol self-determination resorts to the symbol files, in its two aspects, of cultural data and of data from one’s own experience. The symbol files, in its two aspects, is susceptible to the influence of the symbol actualization which functionally manifests the roles of actor and spectator of one’s own action.

The symbol possibility-of-change makes possible the existence of the symbol learning-the-game-of-life as a result of the symbol capacity-for-latency, the capacity to stop between a stimulus and a response. The symbol analysand needs to live with the symbols examination-of-conduct, perception-of-the-reasons-for-the-failures-in-obtaining-what-one-needs, planning-of-possible-conduct and making-a-hierarchy-of-actions-and-trying-them-out. The symbol dynamics-of-the-sessions, the expediting of learning the game of life by the analysand, bringing into action the symbols examination, perception, planning, establishment-of-an-hierarchy and experimentation, necessarily always takes into account the symbol reflection-about-what-the-analysand-wants, from whom, why, when, where and how.

The symbol passage-from-irrationality-to-rationality depends on the symbols habit-of-restraining-automatic-actions and habit-of-putting-into-action-elaborated-responses. The symbol habit-of-restraining-automatic-actions, whether those inspired by one’s cultural files or whether those inspired by one’s own experiential files, is possible because of the symbol latency. The symbol habit-of-actualizing-elaborated-responses is possible because of the expeditiousness of the symbols framework-of-basic-values and framework-of-basic-feelings and sends to the symbol self-consensus, which comes to substitute the symbol external-judgment-of-authority. The symbols cultural-files and experiential-files progress from disorderly file storage to computational centers, and the symbol static-control-of-the-individual transforms itself into the symbol dynamic-control-of-the-person.

The figure-symbol action-reaction in its variants, direct or indirect action-reaction and immediate or retarded action-reaction, is made up from the symbol referential-background-of-the-symbols-rethought-culture-and-reflected-living. The symbols rethought-culture and reflected-living modify the symbol referential-background, enabling the appearance of ever more natural figures, more integrated and more inspired by the harmonic whole, and better inserted in it. The symbol anticipation-of-possible-events, when it purifies itself, allows the purification of the symbols elaboration and posture. The imponderable symbol, at the end of this chain of development, once it is assumed to be possible, cancels out the disrupting role of the symbol surprise-as-shock.

The symbol desire-for-change results from the perception of the failure of irrational actions. The symbol desired-posture comes from the perception of the symbol frustrating-event and prepares the way for the symbol change-of-conduct. The symbol secondary-gain appears as a disturbing element, engendering the emergence and crystallization of the symbol perverted-consciousness. The symbol analysand-fixated-on-the-symbol-perverted-consciousness appeals to the means of trying to unmask the superiority of the symbol analyst. The success of the symbol analysand in demoralizing the symbol analyst definitely ends the possibility of psychotherapeutic action.

The symbol rational-communication witnesses the occurrence of the symbol psychic-assemblage. The symbol analysand, once envisioning the possibility of transporting one’s living to the level of experience of the symbol analyst, celebrates the symbol rationality, inaugurates a new period of psychotherapeutic living and begins to rehearse similar experiences in everyday life. The symbol material-world, starting with one’s own body, becomes homologous to the symbol instrument-of-labor in function of the symbol spiritual-destination, which is the generating power of the copulation of the symbol temporality with the symbol eternity.

The symbol rationality-of-the-analyst, a learning condition of rational communication on the part of the symbol analysand, offers the symbol external-determinant-of-this-learning. The symbol main-internal-determinant is homologous to the symbol decision-of-the-analysand-to-go-to-the-meeting. Nevertheless, there is, in the meeting, the permanent dual presence of the symbol rational-analysand, who wants the process, and the symbol irrational-analysand, who wants to sabotage the process. The symbol phases-of-development is a constant in the psychotherapeutic process, respectively encompassing the resulting symbols of naive-submission, naive-rebellion, pretense, and finally, cooperation.

The symbol psychotherapeutic-processing encompasses the analysand learning the symbol received-information, whether it is cultural information or whether it is experiential information, learning the symbol action-reaction, and the symbols criticism-of-his-conduct and its-change. The symbol basic-information is the “leitmotiv”, the main theme, the conductor, whose clear and indisputable repetition, in a natural and opportune way, offers the necessary reinforcement. The symbol basic-information is made up of the chain-symbol goal → happiness → freedom → life → truth → reality → freedom → happiness, affected by the intermittence of the symbol rationality-irrationality when it avails itself of the symbols past-archives, archives-criticism, and criticism-actualization.

The symbol basic-information sends us to the symbol complementary-information, the necessary variation, the secondary theme, whose clear and indisputable repetition, in a natural and opportune way, offers the reinforcement of the reinforcement. The symbol complementary-information is made up of the chain-symbol human being → reflection → transcendence, that is, need-communication-satisfaction, also affected by the intermittence of the symbol rationality-irrationality, an intermittence that can be detected as normal or pathological, in this case engendering the symbols treatment and cure.

The symbol cure-of-the-analysand, one’s passage to the existential level of the symbol analyst, a result of the symbol learning-about-his-own-being-and-about-its-appropriate-use, is homologous to the symbol solving-the-problem-of-existence. The symbol solving-the-problem-of-existence is made up of the chain-symbol action → reflection → criticism → prospecting → action. The symbol solving-the-problem sends us to the symbol freedom, since only free action permits learning. The symbol game-of-life sends us to the symbols conscious-player and unconscious-player, among which we find the symbols personal and social responsibility.

The symbol conscious player, homologous to the symbol analyst and a result of the symbol work-on-conquering-personalization, is the result of the comprehension of the symbol human-world, an open and unfinished system, of the symbol ambiguous-life, the true transcendental, and of the symbols natural-world and social-world, the path to transcendence. Such understanding sends us to the symbol solution-of-the-problem-of-existence, which consists of the transformation of the symbol individual into the symbol person, which includes the symbol cooperation, so that all can receive the means to be able to carry out this transformation. The symbol game-of-life sends us to the symbol battle-of-everyday-life, which celebrates as its main weapon the symbol intelligence.

The symbol work-of-the-analyst depends on the symbol intelligence-of-the-analysand. The symbol intelligence manifests developmental levels, which condition the symbol work-of-the-analyst within its limits. The symbol first-childhood encompasses three distinct levels of the symbol intelligence: at the first level, that of the symbol intelligence-of-the-directing-dynamic-potency-of-the-universe, the symbol work-of-the-analyst is nullified; at the second level, that of the symbol intelligence-at-the-level-of-balancing-external-sensory and motor-actions, the symbol work-of-the-analyst is limited to the symbol conditioning; at the third level, that of the symbol intelligence-at-the-level-of-balancing-internal-actions-representative-of-concrete-reality, the symbol work-of-the-analyst is limited to the symbol internalized-external-control. The symbol second-childhood encompasses the symbol intelligence-at-the-level-of-balancing-internal-operations-representative-of-concrete-reality, which limits the symbol work-of-the-analyst to the symbol internal-control-based-on-reflection-about-the-concrete. The symbol adolescence encompasses the symbol intelligence-at-the-level-of-balancing-internal-operations-representative-of-abstract reality, which permits the symbol work-of-the-analyst to delve into the symbol internal-control-based-on-reflection-on-the-abstract-at-the-personal-level. The symbol adulthood encompasses the broadening of the symbol abstract-intelligence-at-the-social-level-of-the-community, of humanity and of the cosmos.

The symbol primary-perturbations-of-the-relationship-of-vital-energy-to-reality, homologous to the symbol psychoses, the internalization of this energy, sends the symbol work-of-the-analyst to peculiar limitations, causing the appearance, necessarily, of the symbols responsible-family-member and assistant-doctor. The symbol psychoses nullifies the primary importance of the symbol intelligence, celebrates the symbol conditioning-at-the-phobic-level as ideal, records the symbol perception as limited to the level of duration and the symbol adult morality as inexistent in all cases, and nullifies the possibility of the appearance of the symbol cure.

The symbol psychoses encompasses the type-symbols schizophrenia (simple, hebephrenic, and paranoid), paranoia, melancholy and mania. The type-symbol schizophrenia records the symbol emotion as limited to the level of spontaneous anticipation-anger, with the following variations: in simple schizophrenia, although the symbol imagination may occur at the level of shrewdness, the symbol perception is fixated at the level of fear, and the symbol intelligence, although at the service of shrewdness, is fated to fruitless attempts given the pre-object level of the symbol consciousness; in hebephrenia there is a similar condition aggravated by the possible living of anger; in paranoid schizophrenia there is a similar condition, that has however the possible living of naive freedom at the level of the concrete. The type-symbol paranoia records the symbol emotion also limited to the level of spontaneous anticipation-anger, however in a condition in which the symbol imagination-at-the-level-of-cunningness may occur in consonance with the symbol perception-at-the-level-of-naive-reflected-freedom, permitting the symbol intelligence to act at the abstract level, although the acting is doomed to failure due to the inconsistency of the symbol consciousness. The type-symbol melancholia records the symbol imagination-at-the-level-of-doubt, in a condition in which the symbol perception-at-the-level-reflected-freedom-from-fear leads to the symbol false-love, with the symbol intelligence-at-the-abstract-level wavering in the prison of the symbol spontaneous-naive-object-consciousness. The type-symbol mania records the symbol imagination-at-the-level-of-cunningness in a general condition similar to melancholia, freed however from the symbol consciousness, distorted by permissiveness which begins to celebrate the symbol orgy.

The symbol unfolding-of-the-psychotherapeutic-event which always sends to the symbol psychotherapeutic-contract which aims at the symbol awareness-of-the-game-of-life, although basically following the same symbol standard-procedure, manifests itself in private symbols in each case, according to the symbol limit-of-development-of-each-person. The symbol work-of-the-analyst always occurs in function of the symbol hypothesis-of-greater-development, and the limit of the analyst’s effort is determined only by the symbol non-response-of-the-analysand-to-the-programmed-efforts, which obeys the symbol operationalization-of-learning and leads to the symbol end-of-the-event.

3.8 The symbol end-of-the-event

The symbol end-of-the-event-analysand-analyst, afforded by the Analytical-phenomenological-existential psychotherapeutic Technique, is homologous to the symbol agreed-judgment-that-the-analysand-has-already-absorbed-the-principle-of-intentionality. The symbol knowledge-of-the-principle-of-intentionality contains the symbol habitual-transformation-of-operating-intentionality-into-thematic-intentionality. The symbol transformation-of-operating-intentionality-into-thematic-intentionality is the result of the symbol-dynamics knowledge-of-reality, putting-this-knowledge-on-hold, and search-for-the-essence-of-the-phenomenon.

The symbol analysand-in-the-process-of-ending-psychotherapy is the result of the symbol conscious-and-free-conduct. The symbol conscious-and-free-conduct is a result of the symbol self-consensus, based on the symbol reality. The symbol reality necessarily points to the symbol satisfaction-of-needs, which is dependent on the symbol appropriate-communication. The symbol appropriate-communication has in it the vector-symbol freedom → truth → reality → reflection → transcendence. This vector-symbol points to the dynamics between the symbols need and satiety, whether for organic needs or whether for psychosocial ones, be it for immediate satisfaction or be it for non-immediate ones.

The symbol date-of-ending-the-analysand-analyst-relationship requires the symbol minimum-warning-of-one-week and the symbol agreement-among-the-contracting-parties-regarding-the-end-and-the-date-when-it-should-become-effective. The symbol ending-session has peculiar characteristics, determining for the symbol analyst the following symbol-sequence: answer the last questions of the analysand; brief summary of the structure and dynamics of the psyche, of the principle of intentionality, and of the basic and complementary information about the game of life; social conversation wishing the best and making the analyst available for any future discussions.

The symbol irregular-ending-of-the-psychotherapeutic-process is the result of the symbol-attitude of the analysand of abandoning the process without the analyst considering the analysand ready to continue alone the work of self-knowledge and self-control. There are different modalities of the symbol irregular-ending-of-the-psychotherapeutic-process, which are those of the analysand really desiring to end the contract because the analysand feels the situation is an unbearable threat, and the one where the analysand simply wants to be convinced to remain in the process. In either case, the symbol payment is often used to conceal the true motives and the analyst is required to have the availability of bringing the symbol counter-proposal-of-payment, which permits different alternatives of conduct on the part of the analysand.

The symbol counter-proposal-of-payment sends the analysand to three possible symbol-attitudes: in the case of real financial difficulty, acceptance of some kind of facilitation of payment and return to the normal process; in the case where the argument of financial difficulty is concealing another problem, acceptance of facilitation and the subsequent unmasking of pretense; in the case of an excuse for ending the contract, refusal of facilitation of payment and abandonment of the process. The symbol-attitude refusal-of-facilitation-of-payment sends the symbol analyst to the symbol-situation of clarifying for the symbol analysand the possible risks that the analysand will be running in the near future and, if it is the case, in the distant future, for abandoning the process.

The symbol rupture-of-the-process as a symbol-attitude of an analysand who is less than eighteen years of age sends the symbol analyst to the condition of, besides clarifying to the analysand one’s current situation and possible situation in the near and/or distant future, clarifying the situation, with the knowledge of and in the presence of the analysand, to the person responsible for the analysand. The symbol rupture-of-the-process as a symbol-attitude of an analysand with a mild retardation sends the symbol analyst to the same conduct described before. The symbol rupture-of-the-process as a symbol-attitude of a psychotic analysand sends the symbol analyst to the condition of immediately transferring all the responsibility of the case to the doctor that assists him.

The symbol psychotherapeutic-process, homologous to the symbol process-of-existence, encompasses all the life of the individual. The symbol analysand-in-the-process-of-ending-psychotherapy represents the individual who is able to take upon oneself the symbol work-of-awareness-and-of-redirection-of-his-living. The symbol permanent-analysand represents the individual who must be tutored in this process throughout one’s whole life. The symbol capable-analysand may represent both the individual who finishes the process as established in the contract, as well as the one who engenders the symbol warning when one tries to abandon the process without presenting any deficiency that justifies such conduct. The symbol incapable-analysand engenders the symbol well-informed-tutor.

The symbol analysand-capable-to-go-on-without-the-psycho-therapeutic-process may engender the symbol undefined-continuity-of-the-relationship as long as both parties agree, since the developmental process of the human being is endless. The symbol stimulation-of-the-analysand-ready-to-go-on-without-the-relationship-so-that-the analysand-takes-a-stance is the substance of the conduct of the analyst, since the symbol ethical-sense points to this conduct as the appropriate one. The symbol lack-of-available-time helps the analyst invite the analysand to give up one’s time slot to someone else who needs it more. The symbol reached-threshold, which marks the symbol steadfastness-at-a-stage, leads the analyst to promote the end of the process.

The symbol regular-ending-of-the-psychotherapeutic-process is determined by the symbol agreement-among-the-contracting-parties-that-the-analysand-is-able-to-continue-alone-the-process-of-monitoring-one’s-living. The symbol possible-return-for-a-review, in the case of regularly ending the process, and the symbol irregular-ending, for all other cases, point out as appropriate the symbol developmental-order, and not the symbol end-of-the-process, and the symbol course-of-the-case seems more appropriate than the symbol end-of-the event.

3.9 In summary

Symbology proves that the symbol fundament-of-reality sends us to the symbol knowledge-of-the-phenomenon-universe and to the symbol knowledge-of-the-phenomenon-human-life-in-the-universe in their two meanings, the real one, of causes, of the reason for being, and the ideal one, of the enunciations, of the reason of ideating. It shows that the symbol freedom-to-found is the symbol-fundament, the fundament of fundaments, and that the symbol problem-of-one’s-origin-and-destiny, including that of the origin and destiny of the world, which is homologous to the symbol maximum-inquietude-of-the-human-spirit, points towards symbolization as the instrument par excellence of the Analytical-phenomenological-existential psychotherapeutic Technique, since its decoding offers the “thread of Ariadne” in the labyrinth of the spirit.

4 THE SYMBOL DEVELOPMENT-AND-TREATMENT-OF-THE-HUMAN-BEING

We intend to present the symbology of knowledge about the development of the human being and of the operationalization of the appropriate conduct in the treatment of the human being. The symbol development-of-the-human-being is the meeting of the real and ideal fundaments of the reality human being developing. It represents the relationship between the notion of cause, the reason of being human, and the idea of enunciation, the reason of ideating being human. It portrays, at once, the real and the ideal meanings of the reality human being, of the phenomenon human life. It is a non-natural sign, that is, conventional, which is at the basis of human knowledge about the human being developing, which is a structure of facts about the development of the human being, facts that are, in turn, symbols, and of laws about the development of the human being, which are its significations.

The symbology of knowledge about the development of the human being and of the operationalization of the appropriate conduct in one’s treatment is, necessarily, esoteric, in the sense that it avails itself of historic continuity, inherited from the so called primitive societies for the representation of the ancestral myth of the eternal return to the origins, the dialectic opposition between the “nous” and the “psyche” during the development of the human being, a development that consists of the search for understanding that myth in order to pass from the world of darkness, of ignorance, to the world of light, of wisdom. Esoteric symbology preserves knowledge, protecting it from the mythicalness of good and evil, associated with crime and punishment, and from the mythicalness that there is nothing to question, guaranteeing the being, “esse”, its integration into existing, “ex-sistere”.

The symbol development-and-treatment-of-the-human-being sends us to the problem of the appearance of the human being in the universe, more exactly on the planet Earth. The human being, rational animal, bimanual mammal, a biped of erect position, having intelligence and articulate language, is of unknown origin: was the first man, Adam, a simple genus of the order of the primates or does he have a special place in nature? His anatomical structure approximates him to superior mammals and his physiological functions are carried out as in them, whether those of feeding or of relating to others or of reproduction. It is argued that man existed in the tertiary period, but the arguments are lost in the obscurity of the pre-historic period, and there is proof of his existence only in the quaternary period.

It has been asked if the human being, the human species, has or not its own nature, that is, if it has or not properties that belong exclusively to him, that constitute its essence, that permit us to distinguish him in an essential way from other animals, especially from the other so called superior animals, which would grant it the possibility of a position, of a function, of a mission, of a specific fate. It has also been asked if the human being serves the cosmos or if the cosmos serves the human being, that is, what it means for the human being to have a body and to live in a certain planetary system of the universe. What is certain, however, is that the human being is able to transform and change oneself and the environment in a specific way, differently from other animals; there is something in the human being’s activities and the results of these activities that sets the human being apart.

Rational activity makes possible the existence of a philosophy of life, which permits human existence as such, that is, the human being “is”, here and now, “in re”, thinking the world and thinking oneself in the world. Between the essence and the existence of the human being there is a specific energy, of such intensity that it enables the passage of “esse”, being, to the “ex-sistere, being with someone, in a characteristically human form, personal. Being human is a specific position that grants the body the dignity of an object-for-an-end, and it becomes necessary to specify the where, when and how of one’s existence. Existing only has meaning in context, and this context suggests a predicate which can only be captured through experience.

The where of the human being is connected to space, the living field, which permits the when, time, duration, which makes possible the how, way, actualization, which occurs in function of the structure, which reveals the mechanism, which is at the basis of movement. The living field is the place where the battle between the “nous” and the “soma” takes place, where the “psyche” moves in search for material that will permit it to unravel and solve the question of the search for symmetry between the human being and the world of objects. The occasion in which the human being explores the field and the duration of this exploration, according to the conditions of one’s apparatus, permits experience, the only way to capture appropriate ways of actualizing existence.

The where, when and how of the human being are permanently interconnected. The where, place, space occupied by the human being, suggests the questioning of other places, that is, where one came from, where one is going, and where one has been coming from. From a common place, the celestial sphere, the place of the whole universe, one’s own place stands out, the limit of the neighboring element, and in it the first place stands out, the internal limit of the element passed over by a strange element. The first place permits the emergence of the transcendental place, the one that a concept occupies in sensibility or pure understanding and their illusions. The transcendental place permits the emergence of a logical place, the concept about whose scope there is much knowledge.

The when, occasion, the time lived by the human being, suggests the questioning of other occasions, that is, what happened before, what will happen later and what has been happening. From common time, the celestial infinite, the time of the eternal universe, one’s 333own time stands out, the limit of the neighboring occurrence, and, in it, the first time stands out, the internal limit of the occurrence passed over by a strange occurrence. The first time permits the emergence of transcendental time, the one that a concept of duration occupies, among sensibility or pure understanding and their illusions. Transcendental time permits the emergence of logical time, the concept of duration whose scope encompasses the flow of much knowledge.

The how, actualization, the way lived by the human being suggests the questioning of other ways, that is, what actualizations happened before, what actualizations will happen later and what actualizations have been happening. From the common way, the celestial harmony, the way of the acting universe, the own way stands out, the internal limit of one way passed over by a strange way. The first way permits the emergence of the transcendental way, the one that a concept of actualization occupies among the sensibility or pure understanding and their illusions. The transcendental way permits the emergence of the logical way, the concept of actualization about whose scope there is the operationalization of much knowledge.

Knowledge about the development of the human being encompasses on the one hand, the description of the entity human being in development and on the other hand, the explanation of this development. Both the description, the authentic method of the sciences, and the explanation, illegitimate speculation about the final causes, are subject to the initial efficiency of all of the instruments that capture the sensations, “organum sensationis”, whether the human organism itself, or whether the technical apparatus that one can rely on. Only the understanding of such acquisitions, with their respective limitations, guarantee treading the path of the whole truth, always yearned, never reached, a path whose origin and destiny are ignored and whose symbology holds the key to the mystery of existing.

Human knowledge about the human being in development is a structure of facts about the development of the human being, facts that are described and explained, transformed in laws about this development. The understanding of this knowledge, points to the permanent question of first questioning if sensibility is leading to pure understanding or to its illusions. The only solution for each human being in search for knowledge about the human being in development is to be found in the understanding of the limitations of human knowledge about the development of the human being, which will require as a parameter, the return to empirical observation, inductive, and to rational-symbolic observation, deductive, of one’s own existing.

Knowledge of the human being about oneself requires, besides knowing the human knowledge of the development of the human being and the knowledge of oneself developing, knowing also the human knowledge about the origin, development, and destiny of the universe as a whole, and of the human being in the universe. Since knowledge depends on thought and since existence surpasses science, all knowledge is relative, that is, it approaches the truth but does not encompass it. The limitation of knowledge places the individual in contact with the indisputable reality that one must search for one’s own knowledge, availing oneself of the knowledge of other individuals only as information.

When one avails of the knowledge that other individuals have, the human being fulfills only part of one’s education, that is, one becomes informed. The other part of one’s education, one’s formation, the human being only acquires through the personal effort of rethinking information. In order to educate oneself, that is, to inform oneself and form oneself, the human being needs the material par excellence which is memory, the memory of that which was culturally received and the memory of that which was existentially lived. If such assertions are valid for any form of knowledge, they are even more so for the search for knowledge about one’s own development, and the autobiography becomes a fundamental part of self-knowledge.

The autobiography enables the return to empirical observation, it leads the human being to read in one’s own informational records how one’s development has happened, to scrutinize the corners of one’s memory and bring up the where, when and how of one’s living. The time lived by the human being is the most precious datum for self-knowledge, and its description is the description of the real for each individual. The explanation of the time lived is indeed a kind of speculation, which is valid only when its description confirms the explanation, and the human being can then say one is beginning to know oneself. The search for self-knowledge, as the search for any other kind of knowledge, is only a hypothetical and situational approximation to the truth.

The human being endowed with reason, may, in the exercise of this reason, perceive reality and its changes, develop, dis-envelop-oneself. There is real development of the being as “res”, a thing, and a conceptual development, of the ideas about this being. The organism develops in a pre-determined way, differently from the idea, which develops in the sense of making explicit that which was previously implicit. The real is dis-evolvement and the conceptual is making explicit this dis-evolvement. The human being, biological individual, transcends one’s animal nature as one thinks about the world and as one thinks about oneself in the world, as one knows it. Knowing the laws about the development of the human being and knowing about one’s own development, the human being can understand the meaning of one’s living.

Knowledge of the operationalization of appropriate conduct in the treatment of the human being, in order for the human being to abandon the deviation treaded because of sterile, perverted logic, and return to the path of development, permits the psychotherapist to help the human being in this process. The explained and understood autobiography leads to finding the events that caused and fed the deductive and inductive fallacies that led the individual to the deviation, to the slavery of the ancestral myth of the eternal return to the origins, to the dialectic opposition between the “nous” and the “psyche”. When one is led to take control of one’s own living, the human being re-acquires health, makes himself healthy, saintly.

4.1 The symbol trajectory-of-the-human-being

The symbol trajectory-of-the-human-being represents the order of succession of one’s ages, phases, from the encounter of the spermatozoon with the ovum to the transformation of the body into dust. This trajectory rests on the idea of lived time, the specific time of each human being, which only makes sense 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 co-existences succeeds in space-time, creating the history of the individual. The emergence and trajectory of a human being is a harmonious part of the universal concert, and this being “is”, even though one might not know that one “is being”, and that one is an acting part of the total mystery.

The place where the transformation of the ovum into egg takes place through the action of the spermatozoon is the symbol-place where all the potential of human destiny converges, represented by male and female human beings who act towards this end. The growth of this egg and the coming into term of this human project are dependent, on the one hand, on the organic conditions of the egg and its receptacle, and on the other hand, on the will of this receptacle that the pregnancy comes to term. The greater or lesser consciousness that the receptacle has of its role determines the environment where the new being will emerge, and the kind of welcoming reserved for this being is associated to the traumatic impact of the change of environment from the intra-uterus to the extra-uterus.

It all points to the fact that, although there is no posterior memory of such events, the birth and the beginning of the living of the human being can rely on some kind of memory, which makes possible other actions besides those purely instinctive ones. The truth is that there is no internal restraining apparatus of impulses, and the individual, in this phase of one’s pre-history, has only the instinctive internal regulators and the external restraining regulators of one’s impulses. In one’s pre-history the individual is all emotion, and the internal, organic regime, and restraining, external regime to which one is submitted already provide specific conditions that will channel certain types of conduct, create certain habits.

The posterior memory of the human being tells one of a very primitive initial living, similar to one’s supposed pre-history, showing that mediate memory, which follows immediate memory in its order of appearance in the life of the individual, is prior to reflective intelligence. This mediate memory brings to the human being one’s living as an individual who is just a little perceptive, a little intelligent, a little conscious, repetitive of the basic themes of “I’ve been betrayed”, “I’m abandoned”, “I need to react violently”, “I need to react shrewdly”, themes that appear in this order along the history of one’s childhood and continues as background to one’s living.

In summary, the trajectory of the human being, one’s birth, growth, and death, occur in its own time and place, creating one’s life history. Such life history occurs in an absolute place and time in the infinite, eternal universe. There is thus the eternity of time in infinite space where the temporality of corporeal life occurs, the history of the incarnated human being. It is the responsibility of the human being, as soon as one’s organism bestows on the human being the necessary maturity to see oneself living, to reflect, to make use of all one’s memory and of the memory of humanity, of which one is an inalienable part, in order to understand the transcendental meaning of everyday living and insert oneself as a conscious participant in the mystery of existing.

4.2 The symbol childhood-of-the-human-being

The symbol childhood-of-the-human-being, the first of the symbol-phases in the development of the human being, preceded only by the symbol evolution-of-humanity, encompasses the period from birth until twelve years of age, and precedes the symbol-phases adolescence and adulthood. It characterizes the preparatory phase for a conscious reflective life and it gave rise, in 1923, to the Geneva Declaration of the Rights of the Child, which can be summarized as follows: every child must enjoy the necessary conditions for normal physical and spiritual development; the child must be given assistance and, to this purpose, in preference to an adult, under any circumstance, since the child is heir to the common heritage of humanity, which shall be transmitted to future generations.

The childhood of the human being owes its existence to the fecundation of the ovum by the spermatozoon, a fact that was ignored by humanity for a long time in history and is still ignored by many of our contemporaries and by all children in the first years of their lives. When one starts the search for knowing oneself, the human being needs to reflect upon the fact that originated one’s life, the copulation between one’s genitors, an event that does not spontaneously occur in one’s imagination. Such reflection necessarily encompasses, in concentric circles, the place where the fact occurred, from the specific place itself to the absolute place, encompassing the time of the event itself in the framework of absolute time.

After having reflected upon the theme fecundation that originated him, based on parameters of time and space, the human being needs to engage oneself with rebuilding, as completely as possible, the period of one’s existence of which one has no memory, and in order to do so one needs to avail oneself of one’s imagination and of all the data that family members can supply. When the human being gathers the data of one’s pre-history, which is history for those who saw him be born and grow, the human being incorporates into one’s memory the successive events of one’s initial trajectory. One obtains thus a relatively faithful account of the regime of control to which one was submitted during the period when the human being had no memory and during the period when one had only immediate memory.

When one builds for oneself the memory of the period in which one lived, initially without memory and then with only immediate memory, the human being starts to consolidate, through reflective consciousness, the ties of spontaneous consciousness and of total ignorance that connect one to the history of one’s nuclear family and of one’s municipal, statewide, nationwide, continental, planetary, galactic and cosmic families. At the same time, once one becomes aware of the regime of control to which one was submitted, the human being is able to clarify which were the organic and psychic harm suffered, and to detect what part of this harm was definitive and what part of it can be, one way or another, compensated, and one starts to plan this compensation.

The information about the period lived without memory includes all the way from the conditions in which the copula that originated the corporeal being occurred, to the period when immediate memory began. Research into the period lived without memory includes therefore the organic-psychic state of one’s mother and father at the moment of copulation, including and mainly the consciousness of each one of them in regard to the hypothesis that the result of this act could have been the creation of a new being; it also includes the conditions in which the gestation and the delivery occurred; and furthermore all one’s living at the simply reflex and instinctive level.

The information regarding the period when one lived only immediate memory goes all the way from the first time one voluntarily reproduced an action until the first time one’s current memory records as the first memory of one’s life. Research into the period lived only with immediate memory encompasses all learning that took place before reason came about, that is all learning associated to the crime and punishment responses, that is to the discrimination of “good” actions, those that gratify, and “bad” actions, those that do not gratify or that lead to punishment. This research tells us of the origins of phobias and obsessions, while the previous one finds the origins of anguish.

Starting from one’s own memories the human being is able to record the occurrences of one’s life, which allows one to account for the emotion that involved each event and to make value judgments of the circumstances in which the event occurred. By doing so one is able to evaluate the content of one’s obsessions, phobias, and anguish, and remember to which new conduct one’s experience of pleasure and displeasure led him, that is how was one’s learning of the commerce with life at a time when one’s total dependence on adults who cared for him led him, necessarily, to give in to the exterior world when punishment endangered one’s survival; the human being is thus able to become aware of one’s past frustrations.

The awareness of past frustrations places the human being in condition to understand the harm that one caused, both physically and psychically, and to detect which harm was permanent and which can be, one way or another, compensated, and therefore plan this compensation. The written record of one’s memories, the autobiography, is absolutely necessary since it will provide the material to analyze events in light of developmental laws. The written record of information gathered from family members, the interviews, completes and corrects one’s memories. The complete assemblage of one’s life history, anamnesis, offers the elements to raise the data that will permit one’s probable etiological diagnosis.

Understanding one’s life history requires from the human being knowledge of humanity’s effort in the sense of understanding its own history. The human being needs solid knowledge of space, time-duration and the unity of the cosmos, on the one hand, and of the laws that govern one’s development and the development of others like him, on the other hand. One needs to know that space, the indefinite extension that encompasses all beings, is an objective reality which is empirically revealed to us by our vision and sense of touch; it is not a substance, but the order of possible coexistences as an attribute of the absolute being, therefore an a priori form of sensibility from where the field stands out, the portion of space in which the image is formed, making possible the event in time, in duration.

The human being is eager to know “ab ovo”, the history of humanity and of the cosmos where it lives. The egg, origin, is the first symbol, the representation of the universe, geometrically conceived as a sphere and graphically represented by a circle with a dot in the middle. Other closer representations of it are: the omphalos, navel, represented sometimes by a pillar and sometimes by a white ovoid stone showing a preoccupation with the feminine and masculine principles as necessarily present in the phenomenon origin; the ouroboros, the one, the whole, a serpent swallowing its own tail; and the mandala, the wheel of the universe, the great calendar stone, the lotus flower, the golden flower, the rose, all as a synthetic image of dualism.

The idea of unity, of universe, has been present in the spirit of the human being at all times and places, symbolizing the beginning and the end, circumnavigation, the starting point and the finishing point, as well as time and continuity of life. The living field, that part of total space that the human being is capable of perceiving and that is, initially, only the dynamic field of instinctive and reflex stimuli and responses, without one’s own memory and intelligence, broadens in function of the emergence of immediate memory, which permits the incipient manifestation of the dualism I-subject and world-object, which leads to the manipulation of the resources to strengthen one’s inherited instrumentation, clarifying the idea of separation.

The idea of separation jeopardizes the syncretic and pacific unity of the being plunged into the origin and, from then on, everything that enables separation is desired and repudiated, and the world, previously diffuse and placid, starts to be perceived as confusing and threatening, phobic. To the frustrating anguish of the fusion of Adam the first, the disquieting notion of threatening mutability is opposed, since nothing is always the same. To the one, the non-manifested center, to the immobile motor, it is opposed the two, Adam the second, the internal scission, conflict, the desire to remain united and the desire to feel oneself separated, a situation geometrically represented by the crossing of two spheres, the mother-matrix and the child-product.

As a new Janus, a face turned towards the search for individuality and the other connected to one’s species, the human being soon sees one’s phobic fear changed into obsessive hatred. The common point in the crossing of the two spheres starts to diminish in size and strength until it disappears, with the rupture of the chain. Feeling oneself the second, freed from one’s origin, the human being notices the third element, to whom one does not desire to unite, but fearing that it will unite itself to the first one, making one’s return impossible, the human being starts with separatist maneuvers that one is able to come up with. To the freeing two it is opposed the enslaving three since the child-product, freed from the mother-matrix, watches the father-producer in order to keep him away from her.

As a new Oedipus, the human being, by an enigma of destiny, takes up again the road of return to the origin, passing through the experience of confrontation with it, the enigma, a symbol par excellence of the relationship between the macro and the microcosms, in its utmost expression, the sphinx, imago, mother-nature, which hides the myth of multiplicity and of fragmentation of the cosmos, it synthesizes all science of the past. One searches blindly for the matrix, one unravels the meaning of life (the four of the child who crawls, the two of the erect human being and the three of the elderly in decline) and one walks inexorably to the first bosom, in the anxious search for the undifferentiated love for one’s own origin, annulling all efforts of the father so that he, adult child, would not return to the entrails of the mother.

Blind and lost, the human being, Adam by origin, Janus by doubt, Oedipus of all times, sees oneself naked again, not only in the eyes of the Creator, but also in one’s own eyes and, to the slaving three of mother-child-father, one adds the four, as a mirror of oneself. If the three gave one the idea of the enigma, the four gives one the fulfillment of the idea, since one can see oneself in the enigma, one can intuit, for the first time, space as order, and situate oneself. To the disorderly activity of the three, it is opposed the reflective passivity of the four, and to the notion of what one had been doing, one adds the notion of what one should do now. A spectator of oneself living, one becomes aware of the temporal and existential variability of one’s function, of the diversity of the significant connections of the object, of the material whole.

Since then, mastermind of one’s own actions, the awaken Adam, the unmasked Janus, the Oedipus naked to oneself, one begins a new journey, having work as a need, in the incessant movement of the ansate cross. One now knows that one “is alone” and that one’s life is work that is of one’s responsibility, and the commerce of things is appropriate in a perspective of utility, of practicality. The Adam-Janus-Oedipus becomes the Mercury, the interpreter, mediator, a conductor of oneself in the everyday life of survival, a god of one’s own path. One starts to speculate about the means, one becomes aware of the “how”, giving to the “where” and “when”, the initial interpretation of “owner of the game”, “creator of the rules”, but with the primary characteristic of concrete logic, without transcending the “here and now” of simple utility.

When one remakes the history of one’s childhood, the human being fixes the material basis of one’s existing. One’s living without memory, from fecundation until the first voluntarily repeated action, besides being pre-historic, pre-determined by reflex and instinct , has no individual significance whatsoever except as prospect, as that of the chrysalis in its cocoon. On the other hand, the occurrences that hindered one’s development from the larvae phase, if they harmed it in a reversible or irreversible way, will be important in the same measure as the lesions and their consequences. One’s future will be very different if one’s organism is or is not healthy, if one’s disturbances are or not susceptible to correction.

The living of the human being with only immediate memory is already a living of learning, albeit at the level of conditioning, and even so, of a kind of conditioning that only watches and lasts because it affects an inherited apparatus, it reinforces and conducts it. Rigorously speaking, one cannot speak of “de facto” learning since there is no consciously moral option, and the morality that works on the events is only that of the one conditioning. It may happen that the adult notices in the child, at this phase, clear moments of insight, but this sudden understanding of something does not have long term memory to fix such moments and integrate them as experiences, effective learning, and these moments disappear, are forgotten.

The living of the human being with long term memory permits the fluidity of thought even though, in the first stage, such fluidity cannot rely on the necessary intelligence nor morality to conduct one’s living in terms even of an effective practicality. The simple emergence of long term memory, without reflection, permits only that the human being consciously repeat actions that one carried out in an automatic way and to play with more audacity the aggressive and/or separatist games typical of this phase. In fact, the periods of absence of memory, of only immediate memory and of long term memory in its first stage belong to obscurantism.

The human being with long term memory has, in one’s second stage, intelligence which balances internal operations symbolic representative of concrete reality, making possible responses in a logical way, whether to internal stimuli or whether to external ones. The human being starts to be capable of reflecting upon what has happened so that the current moment is as it is, what would happen if one undid what is done and how one should act so that what one wants to happen in fact happens. This is the practicality of childhood, a time when latency, the intentional and intelligent stop that enables logical organization, using a kind of concrete logic, permits the contractual commerce of rights and duties, the calculation of consequences, the way out from obscurantism.

The symbol childhood-of-the-human-being encompasses thus one’s passage through the preparatory phases of one’s organic-psychic apparatus, when the influence of the environment is restricted to the cares necessary so that, on the one hand, the virtualities of the individual find an appropriate place for their natural blooming, and, on the other, the natural unreasonableness of one’s lack of logic be watched and pruned so that it does not harm one’s right development. The child is, initially, totally dependent on those who care for his survival, and the independence that the child gradually gains is relative and demands the permanent tutelage of someone who organizes the child’s living.

The symbolization of the child from zero to nine months is precarious, whether because of the precariousness of one’s interests or whether because of the precariousness of one’s memory. One’s living makes the child always prone to a state of shock in face of novelty, and, consequently, one is usually in pre-anguish. Avoiding all possible shocks is the appropriate assistance to the child, which does not mean to avoid the necessary experiences for one’s organic-psychic development, which are all those that lead to movement and to the formation of habits through the working of the senses and of perception, which will permit the rising of knowledge and language.

The symbolization of the child from nine to eighteen months is not so precarious anymore, since the variety of one’s interests, associated to a little broader immediate memory, place one definitely in the relationship “I subject – world object”. One’s dual living makes the child always prone to a state of fear in face of the mutability of object relationships, and, consequently, one is usually phobic. Avoiding all possible fears is the appropriate assistance to the child, but it does not mean to restrict basic experiences for one’s development, but to defend the child from all harm and injury that might occur.

The symbolization of the child from eighteen months to three years is subjected to significant enrichment, whether through the broadening of one’s interests, or whether through the improvement of their immediate memory, making possible greater safety in their relationship with the world. One’s living, apparently less dependent, makes the child always prone to anger in face of a pseudo-competence to manipulate the world, and consequently one is usually obsessive. Avoiding all possible anger is the appropriate assistance to the child, but it does not mean to avoid letting one know the real limits of one’s organic-psychic apparatus.

The symbolization of the child from the age of three to six acquires a much broader scope with memory now working at the mediate level, making possible more varied attempts of manipulation of the environment. One’s living, apparently more versatile, makes the child always prone to shrewdness in the face of a pseudo-perception of the dynamics of the games of life, and consequently one is usually hysterical. Avoiding one’s success in permissive shrewdness is the appropriate assistance to the child, but it does not mean to avoid letting one experiment and understand the inutility of one’s hysteric roles.

The symbolization of the child from the age of six to twelve has now the prerogative of practicality, already with its own historicity, but a kind of historicity without transcendence, utilitarian, and therefore dangerous as all historicity based on short memory; it is now that it is possible to begin with psychotherapeutic action. One’s living, apparently more sensible, makes the child naturally prone to intentional concentration on the current situation and in recalling everything related to it, to latency, in face of a relative common sense, and consequently one is usually pragmatic. Avoiding individualistic pragmatism is the appropriate assistance to the child.

In summary, the symbol childhood-of-the-human-being characterizes the preparation for a conscious reflective life. The reconstruction of the history of one’s childhood demands from the human being a reflection on events, all the way from the event of fecundation which originated the human being, passing through reflection on the period when one did not have memory and on the period when one only had immediate memory, until reflection on the periods when one had mediate memory, with apparent logic and with concrete logic. One acquires then a relatively faithful account of the regime of control to which one was submitted, being able to calculate what kinds of harm one suffered, whether organic or psychic, and which were definitive and which were reversible.

Regarding treatment, the symbol childhood-of-the-human-being does not enable any kind of psychotherapeutic attempt until the age of six, and it is possible only to offer assistance to those responsible for the child, parents and educators, so that they can create and maintain, at home and at school, an appropriate environment for the child’s full development, a kind of environment where there is no stimuli that will engender anguish, fear, obsession and hysteria. In the case of incompetence at home and at school, the psychotherapist can create artificial situations similar to those environments so as to offer the child the opportunity to correctly live one’s pre-anguish, phobia, obsession and hysteria and to exercise one’s latency.

4.3 The symbol adolescence-of-the-human-being

The symbol adolescence-of-the-human-being, the second of the symbol-phases in the development of the human being, preceded by the symbol childhood-of-the-human-being, encompasses the period from twelve to eighteen years of age, and precedes the symbol-phase adulthood. It characterizes the phase of preparation for conscious reflective life at the abstract level; it represents the rethinking of conscious reflective life at the concrete level, spontaneous conscious life with mediate and immediate memory and life without memory. It encompasses the periods of pre-adolescent pugnacity, from twelve to fifteen years of age, and of the adolescence proper, of search for self consensus, from fifteen to eighteen years of age, both of a strictly individualistic character.

In its development, mediate memory, historical, besides serving the senses and the perceptions connected to nutrition, to the ludic in general, to the conscious but useless game of interests and to the conscious and objective game of interests, starts to found this last type of game with a belligerent philosophical logic. At the age of twelve, having the freedom of movement of a mature child and intuiting the beginning of an ignored “adolescing process” the pre-adolescent, having mastered the notions of space, time, duration and unity of structure of opposites at the concrete level, starts to avail oneself, in daily commerce with the world, of one’s brief philosophy and, without arguments, becomes a bothersome quarrelling being.

Since then, the guide of one’s own arguments, the Adam-Janus-Oedipus-Mercury becomes Wotan (Odin), and one’s obsessive memory affects one’s thinking and makes the pre-adolescent belligerent, in the incessant movement of the hooked cross. One now knows that besides being alone and being life a work for which one is responsible, one needs to walk tirelessly, to agitate, to provoke disputes, commotion, to act out one’s psychic torment. The power of one’s soul, fed by the sexual energy that is arising, makes one’s rationality illusory, one’s metaphysics abusive, one’s logic-abstract furor dramatic. One creates, however, a unique opportunity in one’s life history, to deeply understand the role of messianism in one’s development.

From the apparent peace with the owner of the world, reason, lived by the mature child in one’s utilitarian, concrete rationality, there emerges the rebel of twelve years of age, the engender of storms, who, like a contained windstorm, emerges bringing with him, all the way from the immensity of time and primitivism of the being, the intuitions and thoughts that shake one’s intimateness and revolutionize him. The pre-adolescent youth incarnates the god of winds, who does not know where one comes from nor where one is going, who takes hold of everything one finds on one’s way and knocks down that which does not have fundament, since he shakes everything that is not firm inside and outside, including and mainly, the summary logic of concrete ratiocination.

Knowing that life is a battle and that one’s life is one’s battle, the human being, in one’s pre-adolescence, turns initially to the matters of one’s origin and destiny, which include the origin and destiny of humanity and of the universe where it lives. One becomes the Wotan-Adamic-anguished-being, and takes up again, now consciously, the position of the infant from zero to nine months, who is permanently prone to shock in face of the novelty that one now looks for, moved by organic-psychic pre-anguish. It is now totally convenient that one be allowed to live all the shocks one looks for, as long as they do not put at risk one’s physical and mental health, and that one be helped to move along to the next phase of one’s development.

Disappointed by the uselessness of one’s search for security in scientific and/or apologetic statements, the pre-adolescent turns oneself to the catechistical questions of right and wrong, of reward and punishment, expediting the memory of one’s own experiences. One becomes the Wotan-Adamic-phobic-being, and takes up again, now consciously, the position of the infant from nine to eighteen months, who is permanently prone to fear in face of everyday life, and now one looks for fearful situations oneself, moved by organic-psychic phobia. It is now also totally convenient that one be allowed to live all the fears one looks for and that one be helped to preserve one’s health and to move along to the next phase of development.

Revolted against the permanent living of fears that ravage one’s everyday life, abysmal fears kept in the corners of one’s existing since the earliest age, enslaving one to chronic fear of the exterior world, one starts to react aggressively as a principle of life. The Wotan-Adamic-phobic-being, previously always ready to visualize the past, giving primacy to one’s back-looking figurehead, becomes the Wotan-Janus-like-being, and starts to live the idea of the future, to celebrate one’s forward-looking figurehead; one takes up again the position of the child from eighteen months to three years of age, and lives anger. It is clear that one must not and cannot avoid living one’s anger, but one cannot be allowed to actualize one’s obsession with impunity.

Restricted in one’s permanent revolt against the fears one brings with oneself and that enrages them, the human being starts, as a principle of life, to experiment the most varied attempts to manipulate the environment, and embraces the philosophy of shrewdness, of secondary gains. One becomes the Wotan-Oedipal-like-being, and takes up again, now consciously, the position of the child from three to six years of age who is permanently prone to disguise, to separatist, hysterical maneuvers. It is now necessary to counteract one’s philosophy of shamelessness, that let one drift to opportunistic tendencies, with the philosophy of righteous thinking, the need to abdicate from secondary gains.

Knowing that life is a battle, disappointed with the uselessness of searching for security, of revolt and of shrewdness, one starts, as a principle of life, to examine the “how” of situations, the rules of the commerce of life. One becomes Wotan-Mercurial and takes up again, now consciously, the position of the child from six to twelve years of age, who is permanently prone to negotiation, to latency, to pondering about the gains and the rules that control him. It is now necessary to offer one, in a systematic way, information about the laws of life, so that one can face port and starboard attacks, and continue on one’s voyage.

An Argonaut of one’s own destiny, the human being starts to organize one’s own expedition, as an Argive prince, with one’s eyes wide open, Hermetically rescued from one’s Mercurial state and definitely placed in the command of one’s ship, in search for the golden fleece. At the age of fifteen, now getting used to one’s organic-psychic changes, mainly the sexual ones and the capacity to abstract, the adolescent recognizes in oneself the power of the hero and starts, in daily commerce, to suspect of the Dionysian, sure that there is a price to be paid for everything that one desires and that it is necessary to watch out to remain free.

Having fulfilled the role of solving the instinctive-emotional part and the intuitive-inspirational part of one’s living, having brought up on the one hand the anguish, the phobia and the obsession, and on the other hand the hysteria and the latency of concreteness, Wotan becomes Apollo. One thinks and represents to oneself the world, one takes up again the notions of space, time, duration, and of the unity of structure of opposites at the level of abstraction and one broadens one’s philosophizing, leaving out quarreling and searching for the formalization of logic through a kind of energizing dialectic. Apollo-Adamic-anguished, one creates the first condition for joining the Mercurial with the Hermetic, concreteness with abstraction.

Reconciled with one’s origins, having regulated the anguish of being with the anguish of existing, one is ready for the journey in search for one’s own coat, of one’s own fleece, of one’s own clip. One becomes Apollo-Adamic-phobic, and takes up again the question of fear, rethinks it in its concreteness of being fear and in its transcendence of existing as fear. One assimilates one’s phobia of being in all its modalities, framing it as phobia of existing. One faces the ghosts that ravage one’s ship and learns to see them as companions, one creates the second condition to join the Mercurial, the concrete, with the Hermetic, the abstract.

Also reconciled with one’s fears, having regulated the phobia of being with the phobia of existing, one goes further into the ocean of one’s life with greater strength and impetus. The Apollo-Janus-like-being, reconciled with the fears of the past, takes up again the question of anger, rethinks it in its concreteness of being anger and in its transcendence of existing as anger. One assimilates one’s obsession of being in all its modalities, framing it as obsession of existing. One dominates the rage that tries to take hold of one’s spirit, Wotan-Janus-like vices that threaten to disturb the joining of the Mercurial, the concrete, with the Hermetic, the abstract.

Also reconciled with one’s anger, now the obsessions of one’s being are already integrated into one’s existing, one turns to the examination of the forms of life, the kinds of roles that one can perform and the advantages of this multiplicity, of this variety of representations. One becomes Apollo-Oedipal, takes up again the question of shrewdness, rethinks it in its concreteness of being shrewdness and in its transcendence of existing as shrewdness. One assimilates one’s hysteria of being in all its modalities, framing it as hysteria of existing. One regulates one’s roles and prepares oneself for the search for the joining of the Mercurial, the concrete, with the Hermetic, the abstract.

Now also reconciled with one’s shrewdness, the hysteria of one’s being is already integrated into one’s existing, one turns to the examination of the “how” of situations, the types of commerce that one can carry out and the regulations that must rule such transactions. One becomes Apollo-Hermetic, takes up again the question of the contract, rethinks it in its concreteness of being contract and in its transcendence of existing as contract. One assimilates one’s latency of being in all its usefulness, framing it as latency of existing. One overcomes utilitarianism in the concreteness of negotiating and inaugurates justice in the transcendence of contracting, pointing towards the beginning of adulthood.

In summary, the symbol adolescence-of-the-human-being characterizes the preparation for adult life, cooperative. The reconstruction of the history of one’s adolescence requires from the human being reflection upon one’s origin and childhood, upon one’s pre-adolescence, (a period when what ruled was the obsessive taking up again of childish themes, already with abstract logic, but belligerent) and upon adolescence proper (pacific and constructive reflection about one’s own consensus). One thus broadens the relatively faithful account of the regime of control to which one was submitted, so that one can plan the correction of the harm one has suffered.

Regarding treatment, the symbol adolescence-of-the-human-being represents the ideal time for psychotherapeutic action, since it is already possible to directly assist the adolescent, who has the necessary organic-psychic apparatus to understand the interpretations and, because of them, to expedite the necessary changes in one’s behavior, in the sense of controlling anguish, phobia, obsession and hysteria. In case of incompetence at home and at school, the psychotherapist can create artificial situations in order to offer the adolescent opportunities to examine one’s pre-anguish, phobia, obsession, hysteria and integrate them into a coherent framework, into a philosophy of life.

4.4 The symbol adulthood-of-the-human-being

The symbol adulthood-of-the-human-being, the third and last symbol-phase in the development of the human being, preceded by the symbols childhood-of-the-human-being and adolescence-of-the-human-being, encompasses the period that begins at eighteen years of age and goes until the end of one’s existence. It characterizes the apogee of reflective conscious life at the abstract level; it represents the rethinking of reflective conscious life at the abstract and concrete levels, of spontaneous conscious life with mediate and immediate memory, and of life without memory. It encompasses the periods of young adulthood, from eighteen to thirty years of age, of adulthood proper, from thirty to sixty years of age, and of old adulthood, from then on.

In its development, mediate memory, historical, besides serving the senses and the perceptions connected to nutrition, to the ludic in general, to the conscious but useless game of interests, and to the conscious and objective game of interests at the concrete and abstract levels, starts to found this last one on a communitary pacifist philosophical logic. At eighteen years of age, having the freedom of movement of an adolescent and intuiting the beginnings of an ignored adulthood, the human being, recognizing in oneself the lucidity of the sage, starts, in everyday commerce, to suspect that which is merely Apollonian, sure that the price one has to pay for all that is desired includes, in order to keep oneself free, contributing for the freedom of the group.

Since then, being the one who founds one’s own actions, the Adam-Janus-Oedipus-Mercury-Wotan-Apollo becomes the Christ, and one’s abstract memory affects one’s thinking and makes of the human being a sage, in the incessant movement of the Christian cross. One now knows that, besides the fact that one is alone and that life is work that is of one’s own responsibility, one needs to provoke commotion and to think about and represent the world to oneself, and that the individual also needs to effectively contribute to the common good. The power of one’s soul, having become conscious, fed by the esoteric thinking that is starting, founds one’s rationality, one’s metaphysics, one’s abstract logic. One creates the definitive opportunity in one’s life history to review the harm that one might have been a victim of and to act in the sense of social reform.

From true peace with the owner of the world, reason, lived by the adolescent in one’s abstract rationality, transcendent, emerges the adult of eighteen years of age, this pacifier of disputes who, like placid gifts, emerges bringing with him the intuitions and thoughts of peace and harmony always present in the human being since the immensity of time, awaiting the specific moment for its manifestation. The young adult incarnates the god of profound lakes, who intuits one’s origin and destiny, mirrors everything in calm waters and demystifies that which is fleeting, since it only keeps that which makes sense externally and internally, including, and mainly, the abyssal logic of transcendent ratiocination.

Knowing that life is a battle and that one’s life is one’s battle, that includes the battle of all around oneself, the human being, in one’s young adulthood, turns once again to the questions of one’s origin and destiny, which necessarily includes those of the origin and destiny of humanity and of the universe where it lives. One becomes the Christ-Adamic-anguished being, and takes up again, with communitary consciousness, the themes of one’s first nine months of life, trying to understand the meaning of this event in one’s nuclear family. It is totally appropriate that one seek to inform oneself about what one’s birth represented to one’s family members, which will permit the person to consolidate the communitary dimension of one’s anguish of existing.

Aware of the uselessness of searching for security in scientific and/or apologetic statements, the young adult examines the catechistical questions of right and wrong, of reward and punishment, seeking the communitary value of this kind of practice to which one was submitted. One becomes the Christ-Adamic-phobic-being and takes up again, with communitary consciousness, the themes of one’s living until eighteen months of life, seeking to understand the meaning of such events in one’s nuclear family. It is now totally appropriate that one try to visualize what it might have been for one’s family to take care of him at this time, what kind of treatment one might have been given, which will allow the adult human being to add the communitary meaning of one’s fear of existing.

Knowing the usual fears that occupy one’s everyday living, natural fears in the history of any existing human being, which engendered from one’s family members certain regulatory behaviors, the adult individual seeks to exorcise one’s rebellion against the regulations to which one was submitted. The Christ-Adamic-phobic-being, previously ready to endorse the past behavior of one’s family members, giving primacy to one’s memories of submission, becomes the Christ-Janus-like-being, and starts to see meaning in the need to question the real communitary utility of such procedures and takes up once again, with communitary consciousness, the themes of one’s living until the third year of life, seeking the communitary value of one’s obsession of existing.

From one’s rebellion against the regulations to which one was submitted by the community in the sense of manipulating one’s fears, there emerges the idea of widening the possibilities of these manipulations in order to make them more efficient for most people, trying to socialize the shrewdness with which one reacted before. One becomes Christ-Oedipal and takes up again, with communitary consciousness, the themes of one’s living until the sixth year of one’s life, seeking the communitary value of one’s hysteria of existing. Catechized and later rebellious against the catechization to which one was submitted, one seeks then to avail oneself of it in order to give meaning to anti-separatist maneuvers, to the hysteria of existing, in the groups to which one belongs.

In face of the inoperability of these anti-separatist catechistic maneuvers, one starts to re-examine the “how” of situations, the rules of the assumed catechism in order to detect the reasons of the failure of one’s commercialization. One becomes the Christ-Mercurial and takes up again, with communitary consciousness, the themes of one’s living until twelve years of age, adding to the ponderousness of the individually utilitarian that of the collective utilitarian, adding to the rules of one’s good living, the rules of the group’s good living. Catechized-catechizer, one ponders over everything seeking the common good, one makes oneself the spokesperson of a social-communitary pragmatism which, somehow, leads him to the next phase of one’s development.

Impatient with the lack of understanding, at the group level, of one’s communitary recruiting efforts, seeing one’s words and actions misinterpreted and being used for actions that are even the opposite of one’s purposes, one throws oneself violently against the “merchants at the temple” of group life. One becomes the Christ-Wotan-like-being, and takes up again all the themes of one’s Christian childhood, shaking the basis of one’s false followers, one makes oneself a justice seeker, faces novelty, fear, anger, shrewdness, utilitarianism, always seeking the common good. In one’s daily life, one is anti-antitherapeutic, one revolves, clears and hoes the communitary land so that the seed of group health can flourish.

Having fulfilled one’s role as preparer of the land, as the one who raises the consciousness of one’s partners in the sense of the need to seek the common good, noticing the fruit of one’s acting, one permits oneself to contemplate the results of one’s work, one pacifies oneself. One becomes Apollonian-Christ-like, one rethinks and represents the world to oneself in a communitary perspective and takes up again all the themes of one’s Christian adolescence, one rebuilds the basis of one’s doctrine of the common good. In one’s everyday life, one makes oneself a therapist, a healer of social evils, a defender of social peace and harmony, one embraces the cross, lives the cross, makes oneself into a cross.

In one’s development, mediate memory, historical, besides serving the conscious and objective game of interests at the concrete and abstract levels, founded on a communitary pacifist philosophical logic, one extends one’s reflections to the humanistic level. At the age of thirty, having the freedom of movement of a young adult and intuiting the beginnings of mature adulthood, the human being, recognizing in oneself the potential of the sane, saintly person, starts with the commerce of everyday life, to suspect of that which is merely Christ-like, sure that the price to be paid for everything that is desired includes, besides group freedom, a much broader program of redemption of humanity as a whole.

When one embraces the cross, lives the cross, makes oneself into a cross, the adult proper, the mature adult, the Christ-Hermetic, because one is Adamic-Janus-like-Oedipal-Mercurial-Wotan-like-Apollonian-Christ-like, makes oneself into a mature cell, a catalyzing agent of all humanity, a union bridge for the manifestation of the miracle of the Pentecost, the coming of the Paraclete, of the Holy Spirit. The cross, expressing the unity, the unfolding and return to the unity, to the totality, suggesting in its vertical axis, transcendence and in its horizontal one, mobile, immanence, is the symbol of symbols, the symbol of the path to the development of the human being.

The mature adult, the one who embraces the cross, who identifies oneself with the axis of the world, consciously goes up the ladder of development and makes oneself a ladder for the development of one’s fellow creatures, of humanity, the mystical body. There are seven steps on this ladder, the first one forming a ⊥ , the inverted letter “t”, and the last one a T, a normal letter “t”, the Tao, the perfect path, and there are seven moments in the life of the human being, the Adamic, the Janus-like, the Oedipal, the Mercurial, the Wotan-like, the Apollonian, and the Christ-like. In the cross eternity and temporality meet each other, when space-time, duration, enables the unity of the structure of opposites, the mechanism in movement, the micro in the macro.

The mature adult, while Adamic memory, lives the essence of the first antagonism which constitutes existence in its aspect of anarchic primordial dynamism, ouroboros, chaos, and integrates it to the cosmos, order. One no longer losses oneself in the primordial, as it happened in one’s childhood, and one no longer wields it, as it happened in one’s adolescence, but one integrates it into one’s living as latency, and interprets and absorbs it whenever it appears in everyday life. To the anguish of being one usually opposes the anguish of existing, not denying its presence, but, on the contrary, seeking in it the meaning of the total mystery of one’s living.

The mature adult, while Janus-like memory, lives the essence of the second antagonism which constitutes existence in its aspect of integrating dual dynamism, concealed by the desire of domination. One no longer losses oneself in the dual as it happened in one’s childhood, nor does one fight against it as it happened in one’s adolescence, but one also integrates it into one’s living as latency, and interprets and absorbs it whenever it appears in everyday life. To the phobia and obsession of being one usually opposes the phobia and obsession of existing, not denying the past nor the future, but, on the contrary, integrating them, through one’s historical consciousness, into the perception of the true, of the eternal present.

The mature adult, while Oedipal memory, lives the essence of the third antagonism which constitutes existence in its aspect of integrating triple dynamism, concealed by the desire of separation in order to continue dominating. One no longer losses oneself in the triple as it happened in one’s childhood, nor does one fight against it as it happened in one’s adolescence, but one also integrates it into one’s living, as latency, and interprets and absorbs it whenever it appears in everyday life. To the hysteria of being one usually opposes the hysteria of existing, not denying the multiplicity of relationships, but, on the contrary, integrating them through the search for union with one’s own essence, true individuation, which will permit the union with the whole.

The mature adult, while Mercurial memory, lives the essence of the fourth antagonism which constitutes existence in its aspect of integrating quadruple dynamism, concealed by the desire of commercialization in order to continue dominating. One no longer losses oneself in the quadruple, as it happened in one’s childhood, nor does one fight against it as it happened in one’s adolescence, but one also integrates it into one’s living, as latency, and interprets and absorbs it whenever it appears in everyday life. To the latency of being one usually opposes the latency of existing, not denying the possibilities of commerce in relationships, but, on the contrary, integrating them through a synthesis, which strengthens individuation, making it social, a mediator.

The mature adult, while Wotan-like memory, lives the essence of the fifth antagonism, which constitutes existence in its aspect of integrating quintuple dynamism, concealed by the desire of insubordination in order to continue dominating. One no longer losses oneself in the quintuple nor does one fight against it as it happened in one’s pre-adolescence, but one also integrates it into one’s living, as latency, and interprets and absorbs it whenever it appears in everyday life. To the rebellion of being one usually opposes the revolution of existing, not denying the possibility of commotion in relationships, but, on the contrary, integrating them through the search for a synthesis which will renew the individual and the social.

The mature adult, while Apollonian memory, lives the essence of the sixth antagonism, which constitutes existence in its aspect of integrating sextuple dynamism, concealed by the desire of pacification in order to continue dominating. One no longer losses oneself in the sextuple nor does one fight against it, as the pre-adolescent, but one also integrates it into one’s living, as latency, and interprets and absorbs it whenever it appears in everyday life. To the pacifism of being one opposes the peace of existing, not denying the possibility of pacification in relationships, but, on the contrary, integrating them through the right examination of the mediating synthesis which will permit the micro to fully live in the macro.

The mature adult, while Christ-like memory, lives the essence of the seventh antagonism, which constitutes existence in its aspect of total-communitary integrating septuple dynamism, concealed by the desire of catechization in order to continue dominating. One no longer losses oneself in the septuple, in one’s attempts to penetrate the macro with the strength of the micro, nor does one fight against this tendency, but one also integrates it into one’s living, as latency, and interprets and absorbs it whenever it appears in everyday life. To the catechism of being one opposes the catechization of existing, not denying the possibility of catechization in the relationships, but, on the contrary, integrating them through righteous living, through the flow of the micro to the macro.

The mature adult, the Christ-Hermetic, because Adamic-Janus-like-Oedipal-Mercurial-Wotan-like-Apollonian-Christ-like, becomes the mystic-Christ, the old adult, the one who, starting at the age of sixty, takes up again all of one’s living, childish, adolescent, adult of young communitary adulthood, and adult of mature humanistic adulthood, in the sense of total cosmic integration. The old adult incarnates the return to the oneness, integrating the dual child-mother, the triplet child-mother-father, the quadruple child-mother-father-brother, the quintuple I-with-myself, the sextuple I-with-myself-in-my-world, the septuple I-with-myself-in-the-world, and the octuple crowning micro-macro, turning oneself into I-cosmos in the plenitude of the blessed communion with the Creator.

The old-adult, the mystic-Christ, is the incarnation of the Holy Spirit, of the Law of God, of the mystery of Pentecost, when it is not one that still lives, but it is God who lives in one. One lives in order, one is the order, one perceives that in the core of one’s being there is God, irradiating center of life, knowledge, goodness and love. Therefore one no longer feels lonely, since one fraternizes and communicates with everything that exists and that expresses the presence of God. One’s vision is esoteric, interior, unitary, because one sees God in each form, whatever its developmental level of evolution, because God is the Principle that guides everything, the power that animates one’s functioning.

The old adult is the human being who, as everything that lives, has found one’s place, one’s true and fair position, conquered through righteousness, which permitted the old adult to develop. Through suffering, a sanitation process which consists of the removal of all negativism, one has acquired consciousness of the Law and has conquered interior peace. One has developed, redeemed oneself, because, based on faith and reason, one has learned to control oneself, to put oneself in tune, to serve, to move oneself without causing disorder or pain. One thus lives eternity in temporality, because one is guided, safe, in harmony in the order of the whole, aware of the path and ready to transmit it to all of those who wish to tread it.

To the Adamic ones, the old adult teaches that it is not enough that they were made in the image and semblance of God, but that it is necessary to work so that their image and semblance, their potential, actualizes itself in the direction of the Creator, who they mirror. One teaches that, first of all, the human being must defend oneself against the illusion that one can free oneself from this work, betraying one’s Creator with the idea of the existence of other gods. Consequently one demonstrates how execrable are, on the one hand, the attitude of making images of creatures in order to adore them as if they were gods, and, on the other hand, of clamoring for God instead of laboring, in everyday life, the labor that is given to each one.

To the Janus-like human beings, the old adult teaches that it is not enough to be attentive only to the past or only to the future, to embrace undertakings only in function of the memory of the lived or of the fantasy of what they might live. One teaches that, secondly, the human being must defend oneself against the illusion that one can free oneself from the work that life imposes on one, by merely denying current reality. Consequently one demonstrates how execrable are, on the one hand, the attitude of taking possession of the fruits of the labor of one’s fellow creatures and, on the other hand, of taking away the life of any of them, thus denying them their right to their future.

To the Oedipal ones, the old adult teaches that it is not enough to be attentive only to safety and earthly goods, to embrace undertakings only in the sense of satisfying one’s desires. One teaches that, thirdly, the human being must defend oneself against the illusion that one can ease the work that life imposes on one by merely owning objects of pleasure and enslaving oneself to them, thus trivializing one’s existence. Consequently one demonstrates how execrable are, on the one hand, the attitude of lack of consideration for one’s genitors and, on the other hand, the attitude of testifying for or against someone, since all testimony is subject to deceit.

To the Mercurial ones, the old adult teaches that it is not enough to be attentive only to the utilitarian commerce of things, to embrace undertakings only with the objective of obtaining immediate profit, benefits restricted to the here and now of situations. One teaches that, fourthly, the human being must defend oneself against the illusion that one can systematize the work that life imposes on one by merely guiding oneself by pragmatism. Consequently one demonstrates how necessary it is that one, besides commercializing things based on one’s immediate personal advantages, seek to socialize through the assimilation of conventions, of the logic of regulations.

To the Wotan-like human beings, the old adult teaches that it is not enough to be focused on the law to justify the imposition of their will in the search for absolute power, to embrace undertakings only with the objective of guaranteeing their personal fulfillment. One teaches that, fifthly, the human being must correct oneself from the illusion that one can free oneself from the struggle that is the work of everyday life by merely imposing one’s will. Consequently one demonstrates how necessary it is that one, besides seeking what is correct, also realizes that anguish, fear and anger lead to destruction and death, and that such fatality can only be overcome by fraternity and by love.

To the Apollonian ones, the old adult teaches that it is not enough to be focused on the search for internal balance, to embrace undertakings only with the objective of guaranteeing their personal development. One teaches that, sixthly, the human being must correct oneself from the illusion that one can work out the labor of one’s living by merely organizing one’s private existence. Consequently one shows how necessary it is that one, besides seeking victory over violence, the dominion of oneself, also realizes that the correct roles that one might carry out in the commerce of life will not be fully satisfactory unless they contribute for the common good.

To the Christ-like human beings, the old adult teaches that it is not enough to be focused on catechism, to embrace undertakings only with the objective of recruiting fellow creatures to accept the truth that one possesses. One teaches that, seventhly, the human being must correct oneself from the illusion that one can solve the struggle for life by merely engaging followers in one’s beliefs. Consequently one shows how necessary it is that one, besides trying to transmit one’s faith, to catechize, also realizes that the blind follower is not a creator of fraternity, but a possible future adversary, and that it is necessary to arouse the followers’ reflection together with their faith.

To the Hermetic ones, the old adult teaches that it is not enough to be focused on the commerce of interests of things of the spirit, to embrace undertakings only with the objective of transmitting to their fellow creatures the Gospel, the good news. One teaches that the human being must be attentive to all seven instances of one’s being and to their manifestations in everyday life, in order to integrate them into one’s total being. Consequently, one shows that true love, true communion, is a result of self love, which makes possible communitary love to our neighbors, to humanity as a whole and to the cosmos, living expression of the Creator in one’s total reality.

In summary, the symbol adulthood-of-the-human-being characterizes cooperative adult life. The reconstruction of the history of one’s adulthood requires from the human being reflection upon one’s origin, childhood and adolescence, and upon one’s adulthood at the level one is at, young adulthood, mature adulthood, old adulthood. One thus completes the relatively truthful account of the regime of control to which one was submitted and of the regime of control to which one has been submitting oneself, in order to be able to plan the correction of the harm which one has suffered, whether those imposed by third parties, or whether those that one has been imposing upon oneself.

Regarding the aspect of treatment, the symbol adulthood-of-the-human-being represents the ideal moment for the individual to learn to be one’s own psychotherapist. In case one needs to clarify one’s philosophy of life, one can avail oneself of the artificial group situation offered by the psychotherapist to consolidate one’s communitary cooperative philosophy of life and broaden it to the humanistic and cosmic levels. The mature adult becomes a psychotherapist of oneself and of the groups to which one belongs, by the contingencies of human life itself, necessarily socialized and socializing, in the search for personal and group development.

4.5 In summary

The symbol development-and-treatment-of-the-human-being refers to the knowledge about the development of the human being and the operationalization of the appropriate conduct in one’s treatment. It is the meeting of the real and ideal fundaments of the reality human being developing. It is a non-natural sign, that is, conventional, which is at the basis of human knowledge about the human being developing. Esoteric symbology refines knowledge, preserving it from the harm of the mythicalness of good and evil and from the mythicalness that there is nothing to question, and guarantees to the being, “esse”, one’s integration into existing, “ex-sistere”, in the passage from ignorance to wisdom.

The symbol development-and-treatment-of-the-human-being sends us to the problem of the emergence of the human being on planet Earth, where there is evidence of one’s existence only in the quaternary period, and to the question of man differing in one’s essence from other animals, there being evidence of peculiarities in one’s activities and in their result that proves such specificity. The rational human being, existing, exists in context, which is captured through experience. There is the where, living field, the when, lived time, and the how, the way of the time lived. The development of the human being can be described and explained, and must be understood in its symbology, which holds the key to the mystery of existing.

The symbol development-and-treatment-of-the-human-being brings up the problem of education in its two aspects, information and formation, the last one as the personal effort of rethinking information. In order to educate oneself, that is to inform oneself and form oneself, the human being needs the memory of that which was culturally received and existentially lived, and thus the autobiography becomes an essential part of self knowledge. The described, explained, and understood autobiography leads to the location of events that caused and fed the deductive and inductive fallacies that led the human being to deviate, to be enslaved to the ancestral myth of the eternal return to the origins.

The symbol trajectory-of-the-human-being represents the order of succession of one’s ages, phases, all the way from the encounter of the spermatozoon with the ovum until the transformation of the body into dust, as a harmonic part of the universal concert. Although there is no posterior memory of such events, it all points to the fact that the birth and living of the human being in one’s early age relies on immediate memory which makes possible other kinds of acting besides the purely instinctive ones. After that, what emerges is mediate memory which provides the report of one’s history during childhood, adolescence and adulthood with one’s own themes, and which permits the human being to reflect upon one’s living and to plan one’s redemption.

The symbol childhood-of-the-human-being characterizes preparation for reflective conscious life, a preparation that goes all the way from fecundation until the period of mediate memory with concrete logic, passing through a period without memory, a period with only immediate memory, and a period with mediate memory but with only apparent logic. The regime of control to which the human being is submitted at this phase can lead to harm, both organic and psychic, some definitive, other reversible, and it is the responsibility of the psychotherapist to detect them and to guide those responsible for him in the sense of changing in whatever way it is necessary, and if it is the case, to provide artificial situations that help the human being to recover oneself.

The symbol adolescence-of-the-human-being characterizes preparation for adult life, cooperative, a preparation that goes all the way from reflection upon one’s origin and childhood, passing through a period of obsessively taking up again the themes of childhood, already with abstract logic, but belligerent, pre-adolescence, until the pacific and constructive shaping of one’s own consensus, adolescence proper. The regime of control to which the human being is submitted at this phase can also lead to organic and/or psychic harm, definitive or reversible, and it is also the responsibility of the psychotherapist to detect them and to plan, with the adolescent himself, one’s recovery, helped by one’s family members.

The symbol adulthood-of-the-human-being characterizes adult life, cooperative, and it goes all the way from reflection upon one’s origin, one’s childhood and one’s adolescence, passing through a period of cooperative living at the communitary level and through a period of cooperative living at the humanistic level, until the living of communion at the cosmic level. The review of the regime of control to which one was submitted throughout one’s life permits the adult to become aware of the organic and/or psychic harm, definitive or reversible, that one has suffered and to plan, with the help of the psychotherapist, one’s recovery, as well as to expedite one’s living in the sense of permanently seeking the actualization of one’s plenitude.

5 THE SYMBOL DEVELOPMENT-AND-TREATMENT-OF-THE-HUMAN-GROUP

We intend to present the symbology of the knowledge of the development of the human group and of the operationalization of the appropriate conduct in its treatment. The symbol development-of-the-human-group is the meeting of the real and ideal fundaments of the reality human group developing. It represents the relationship between the notion of cause, the reason of being human group, and the idea of enunciation, the reason of ideating being human group. It portrays, at once, the real and the ideal meanings of the reality human group, of the phenomenon human life in group. It is a non-natural sign, that is, conventional, which is at the basis of human knowledge about the human group developing, which is a structure of facts about the development of the human group, facts that are, in turn, symbols, and of laws about the development of the human group, which are its significations.

The symbology of knowledge of the development of the human group and of the operationalization of the appropriate conduct in its treatment is, necessarily, esoteric, interior, in the sense that it avails itself of historical continuity, all the way from so called primitive societies, for the representation of the group’s ancestral myth, the dialectic opposition between the various “nous” and the “psyches” during the development of the human group, a development that consists in the search for understanding that myth, in order to pass from the world of darkness, of ignorance, to the world of light, of wisdom. Esoteric wisdom refines knowledge, protecting it from the harm of the mythicalness of good and evil, and from the mythicalness that there is nothing to question, guaranteeing to the set of grouped beings their integration into the group existing.

The symbol development-and-treatment-of-the-human-group sends us to the problem of the appearance of the human group. The human group, a set of human beings that share attitudes and behavior, having the same objective directing the coherence of its members, is of unknown origin. Was the first group, family, merely a grouping of human beings, also of unknown origin, or a set of components forever linked by specific laws or principles? Its structure can remind us of simple aggregations, collections of members, as it can point to similarities in several components, whether they are of family members, or whether they are functional. It is held that the human group, an inalienable need of the human being, already existed in the quaternary period.

Consequently, it has also been questioned if the human group has or not its own nature, that is, if it has or not a property that belongs exclusively to it, that constitutes its essence, that permits us to distinguish it in an essential way from other groups of animals, especially from the other groups of so called superior animals which would grant it the possibility of a position, of a function, of a mission, of a specific fate. It has also been questioned if the human group serves the cosmos or if the cosmos serves the human group, that is, what it means for the human group to have a body, to occupy a specific space in the universe. What is certain, however, is that as the human being, the human group transforms and changes itself and its environment in a specific way, differently from other animal groups.

The rational activity of the members of the group makes possible the existence of a group philosophy of life, which permits human group existence as such, that is, the human group is, here and now, “in re”, thinking the world and thinking itself in the world. Between the essence and the existence of the human group there is a specific kind of energy of such intensity that it enables its passage from being, to existing, participating. Being, the group, human, is a certain position that grants it the dignity of an object for an end, and it becomes necessary to specify the where, when and how of its existence. Once the group is existent, it only has meaning in context, which suggests a predicate, that can only be captured through experience.

The experience of the human group is a result of the exploration that it does of the field where it finds itself, an exploration that depends on the general conditions of the group, on the occasion and on the time that is granted to it. The group also has its own place, time and way, which make to stand out, respectively, its first place, time and way, which permit the emergence of its transcendental place, time and way and, consequently, of its logical place, time and way, the concept of duration and of actualization, a scope to which belongs a lot of knowledge, in its flow and operationalization, in the search for living eternity in temporality.

Knowledge about the development of the human group encompasses, on the one hand, the description of the entity human group developing and, on the other hand, the explanation of this development, both description and explanation, with their characteristic imperfections. Only the understanding of such acquisitions with their respective limitations, guarantees greater objectivity in the search for knowledge of the whole truth that symbology tries to unveil. Knowledge of the human group about itself requires, besides human knowledge about the development of the human group, the effort of rethinking this knowledge in terms of its relationship with the group’s own development, therefore, the group informing and forming itself, educating itself.

The material par excellence for the group’s self education is, as in the case of individual self-education, the memory of the culturally received and of the existentially lived, thus the autobiography of the group becomes the fundamental piece for the group’s self knowledge. The human group, made up of human beings, beings endowed with reason, may, in its exercise, perceive reality and perceive its change, evolve, dis-envelop itself. There is also in the group a real development of the group itself while “res”, thing, and a conceptual development, of the ideas about this group. The human group, a set of human beings, of biological individuals, transcends its animal nature as it acquires knowledge.

Knowing the laws about the development of the human group and knowing its own development, the group can understand the meaning of its living. Knowledge of the operationalization of the appropriate conduct in the treatment of the human group, in order for it to abandon the deviation treaded because of a perverted, sterile logic, and to reset the group in the path of development, permits the psychotherapist to assist the group in this process. The human group that takes up again, in its own hands, the control of its living reacquires health and becomes a healthy cell, a catalyzer of the health of other groups, reviver of the greater cell, humanity, in the search for the luminous path of its return to the Creator.

5.1 The symbol trajectory-of-the-human-group

The symbol trajectory-of-the-human-group represents the order of succession of its phases, from the first encounter until its dissolution. This trajectory rests on the idea of lived time, each human group’s own time, which only makes sense 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 co-existences creating the history of the group. The emergence and trajectory of a human group is a harmonious part of the universal concert, and this group “is”, even though it does not know that it “is being”, and it is an acting part in the total mystery, as a cell of the larger body, humanity as a whole.

The place where the first encounter of the members of the group takes place is the symbol-place where all the potential of the human destiny converges, represented by the human beings who are its members, who act towards this end. The growth of this group and the coming into term of this human group project are dependent, on the one hand, on the organic conditions of each member, and, on the other hand, on the will of this group that the project comes to term. The greater or lesser consciousness the members have of their role determines the environment where the new group will emerge, and the impact of the creation of a group environment associates itself to the type of availability of the members to the situation.

Although there is no posterior memory of such events, it all points to the fact that the emergence and the living of the human group, at the beginning, relies on an archetypical memory which makes possible other kinds of acting besides those merely instinctive. In this phase of its pre-history, the group does not have members that have an internal restraining apparatus of impulses, since they only have instinctive internal regulators and external regulators. In its pre-history the group is all emotion, but the internal, organic regime of its members, and restraining, external regime to which these members are submitted, already provide the creation of certain habits.

The posterior memory of the human group tells it of an initial living that was very primitive, similar to that of its supposed pre-history, showing that mediate memory, which follows immediate memory in its order of appearance in the life of the group, is prior to the group’s reflective intelligence. This mediate memory brings to the human group the remembrance of its prior living as a group that was just a little perceptive, a little intelligent, a little conscious, repetitive of its basic group themes of “we’ve been betrayed”, “we are abandoned”, “we need to react violently”, “we need to react shrewdly”, themes that remain as background to group living.

In summary, the trajectory of the human group, its birth, growth, and death, occurs in its own time and place, creating its life history. Such life history occurs in the absolute place and time in the infinite, eternal universe. There is thus the eternity of time in infinite space, where the temporality of corporeal group life occurs, the history of the group of incarnated human beings. It is the responsibility of the mature human group to see itself living, to reflect, to make use of all its memory and of the memory of humanity, of which it is an inalienable part, in order to make its members transcend their everyday living and consciously participate in the mystery of existing.

5.2 The symbol childhood-of-the-human-group

The symbol childhood-of-the-human-group, the first of the symbol-phases in the development of a human group, preceded only by the symbol evolution-of-humanity, total human group, encompasses the period from the emergence of the group until the appearance of group abstract intellectual capacity, and it precedes the symbol-phases group adolescence and group adulthood. It characterizes the preparatory phase for conscious and reflective group life and it owes its existence to a first meeting that might, in the most comprehensible plan and in a concrete way, be exemplified by the nuclear family, when the couple, male and female, bend over the crib of their first offspring.

The childhood of a human group owes its existence to the first meeting of at least three human beings, two of them joined to a third one, who also joins them, in the quality of protecting leader. When it starts the search for knowing itself, the human group needs to reflect upon the fact that originated its emergence, the joining of its members, an event that does not spontaneously occur in its imagination. Such reflection necessarily encompasses, in concentric circles, the place where this fact occurred, from the group’s own place itself until the absolute place, encompassing the event’s own time in the framework of absolute time.

After having reflected upon the event that originated it, based on the parameters of time and space, the human group needs to engage itself in rebuilding, as completely as possible, the period of its existence as an aggregation, and in order to do so it needs to avail itself of its imagination and of the accounts of third parties about how it was seen at its beginning. When the group gathers the data of its pre-history, which is history for those who saw it emerge and grow, it becomes aware of the reasons that guided its emergence and the immediately successive events. It obtains thus a relatively faithful account of the regime of control to which it submitted itself at that time.

When it builds for itself the history of the period in which it lived as an aggregation, the human group starts to consolidate, through reflective consciousness, the ties of spontaneous consciousness and of total ignorance that connect it to the history of other groups that coexisted with it in time, and to which some of its members also belong, and to the history of humanity. At the same time, once the human group becomes aware of the regime of control to which it was submitted, it is able to clarify the harm that such regime might have caused it and plan the recovery of time wasted, with the appropriate plan to take up again, consciously, the laws and principles that led its members to get together.

Information about the period it lived gregariously includes all the way from the conditions in which the meeting that originated it happened to the period when its members perceived themselves as such. Research into the period the human group lived gregariousness includes, therefore, the organic-psychic state of each one of its members, including and mainly the state of that member that somehow enabled the group to continue united and emerge to the next moment; it also includes the conditions in which the first meetings happened and the habit of the members getting together; it includes thus all the life of the group at the simply reflex and instinctive level.

Information regarding the period when the human group lived only immediate consciousness of collective life, goes all the way from the moment in which the majority of its members perceived themselves as such, to the moment this majority began to remember collective events. Research into the period the group lived only immediate consciousness of collective life encompasses all relationships prior to the emergence of reasonable collective behavior, that is, all collective living associated to the responses of reward and punishment. This research tells us of the origins of the collective phobias and obsessions, while the previous one finds the origins of anguish.

Once there is group memory it is possible to record the occurrences of collective life, which includes an account of the emotion that involved each event and the value judgment regarding the circumstances in which they occurred. By doing so the group is able to evaluate the content of its obsessions, phobias, and anguish and remember to which new conduct its experience of pleasure and displeasure led it, that is, how was its living at a time when its total dependence on a leader led it, necessarily, to give in to the leader when punishment endangered its survival; the group is thus able to review its learning about the commerce of life and become aware of the frustrations that it underwent in response to certain behavior.

Awareness of its frustrations places the human group in condition to understand the harm that they caused it and to plan the recovery of wasted time, trying to compensate itself through appropriate planning. The written record of its memories is absolutely necessary in the sense of providing the material for the analysis of the events, in light of the laws of its development. Any other data that may clarify the meaning of group life, mainly the report of the living of other groups and of humanity as a whole, contribute to a better understanding of the isolated group phenomenon and of its probable etiological diagnosis.

Understanding its history requires the human group to have knowledge of the effort of humanity in the sense of understanding its own history. Such knowledge encompasses on the one hand, the notion of space, time, duration and unity of the cosmos and on the other hand, the notion that its development and the development of others like it are guided by the same laws. Thus, the human group is able to detect its childish living, the one in which, in a primitive way, it is all focused on dependency, whether that of gregarious stagnation, or whether that of the disquieting consciousness of threatening mutability, of the lack of permanence of everything, lived with fear, with anger or shrewdly.

The childish group is primitive, static, pre-logic or of apparent or absurdly concrete logic, which does not permit us to speak of development in the humanistic sense, in progress. Its mentality is primitive, and it can only be understood through the concept of anarchic participation, in which something can be and not be at the same time, when pseudo-contradiction emerges only as an exercise of impulse, a counterfeit. Such character is due to the fact that primitive mentality has limited its repertoire of acts to a reduced nucleus, which, furthermore, tends continually to close upon itself, being able to generate an endless array of complications, of conflict.

The repertoire of acts of a childish group is limited to: in its first phase, the gregarious movements that originate from the genetic memory of its members, their reflexes and instincts; in its second and third phases, the previously mentioned movements and those that originate from the immediate memory of its members, in their moments of phobic and obsessive impulses; in its fourth phase, the previously mentioned ones and the ones that originate from mediate memory at the service of hysteria; in its fifth phase, the previously mentioned ones and the ones that originate from mediate memory at the service of latency, at the level of utilitarian, pragmatic concreteness. Such strategic level may be explained as follows.

The childhood of a group, in its first phase, lives participation through similarity in the acting of the genetic memory of its members, the reason for its gregariousness is based on the instinctive search for survival. The existence of groups that remain in this phase may be supposed, but our current reality only detects it as a passing phase, of mental stupor, when some kind of catastrophic event joins its members. It is observed, in the first moments of existence of any group, a similar stupor that is repeated at moments of crisis, but its own unsatisfactory acting is resolved in the next phase without which the group would dissolve.

The mental stupor, that characterizes the first phase of the childhood of a group, is a similar state to that of a child of less than nine months of age and to that of a psychotic individual in a deep crisis of anguish in which panic terror can lead to catatonia or to tetany. If the group acted its psychic state we would have a gathering of static or puppet-like individuals with uninterruptible movements. The simplest image one can have is of an organism that wavers over itself, without its own destiny, without direction, incapable of moving from where it is. It is chaos, “tohu-bohu”, disorder and emptiness, an absolutely anarchic situation that precedes the manifestation of forms, that is, lack of differentiation and all possibilities at once.

The environment of the first phase of the childhood of a group, when order has not yet been imposed on its members, is an environment of darkness, of total ignorance, of a world without a finished form that appears, simultaneously, as a reservoir of forces, prior to division, to the passage to the differentiated and to the possibility of orientation. Such environment is the basis of all possible posterior organization, when active thought emerges and begins to develop. During this phase the members of the group are similar to the Fomorians, evil black creatures, daughters of Delbaech, form, and of Dana, art, and there appears Elathan, science, which conceives the usurper member-god, which takes the group out of chaos and guides it.

The childhood of a group, in its second phase, lives participation through similarity in the acting of the genetic memory and the immediate memory of its members, the reason for its gregariousness is based on the impulsive-passive search for survival. The existence of groups that remain in this phase may be supposed, but our current reality only detects it as an initial phase, of very primary modulation, when safety is seen only as the result of passive obedience of the members to a savior leader. It is observed in moments of consolidation of the group; a similar passivity is repeated in moments of overcoming a crisis, in order to enable the next phase of development.

Passive dependence, which characterizes the second phase of the childhood of a group, is a state similar to that of the child in the age range of nine to eighteen months, when phobia can lead to psychic stagnation. If the group acted its psychic state we would have a group of idolaters and exorcisers, with established totems and taboos. The simplest image we can have is of an organism that adheres to another as its only salvation, as a mollusk to the hull of a ship. It is incest, the search for order through connection to the object of origin, a situation of denial of the form that emerges, one’s own I, through attachment to the predominant form, the one that offers safety, the leader.

The environment during the second phase of the childhood of a group, when order begins, is an environment of fear, of fantastic associations among the forms, which appear to have the same meaning, leading to identification with them, to living as if the group was them, as if something could act from outside of another without leaving it. Such environment is the basis of all possible posterior action, when active thought makes itself into action, when it reacts. During this phase the members of the group are similar to “incestuous mystics”, they are closed or narrow psyches, incapable of assimilating the other, the different, due to the typical limitations of their developmental moment.

The childhood of a group in its third phase, also lives participation through similarity in the acting of the genetic memory and the immediate memory of its members, the reason for its gregariousness is based, however, on the impulsive-aggressive search for survival. The existence of groups that remain in this phase may be supposed, but our current reality only detects it as a transitional phase, still of primary modulation, when safety is seen only as the result of aggressive disobedience of the members to a repressive leader. It is observed in moments of greater safety of the group; a similar aggressiveness is repeated in moments of overcoming a passing passivity, foretelling further development.

Aggressive dependence, which characterizes the third phase of the childhood of a group, is a state similar to that of a child in the age range of eighteen months to three years old, when obsession can lead to the exacerbation of the psyche. If the group acted its psychic state we would have a group of iconoclasts and predators, with weapons and belligerent rituals. The simplest image we can have is of an organism that struggles in order to disconnect itself from another, as a butterfly that tries to fly before its wings are dry. It is rebellion, the search for order through rupture with the object of origin, a situation of denial of the predominant form, the leader, however, from whom it does not dare to separate.

The environment during the third phase of the childhood of a group, when order is demanded in a violent way, is an environment of choleric bouts, of belligerent associations among the forms which appear as opponents, leading to fights against them, to living with them as if they were enemies, as if something could no longer act in a way other than against the other in order to avoid being confused with it. Such environment is the basis of all possible posterior acting, when active thought makes itself into varied action, when it theatricalizes. During this phase the members of the group are similar to the Erinyes, the Furies, they are psyches incapable of accepting the other, the different, due to the limitation of their moment.

The childhood of a group, in its fourth phase, still lives participation only through similarity in the acting of the genetic memory and the immediate and mediate memory of its members, the reason for its gregariousness is based, however, on the impulsive-exploitative search for survival. The existence of groups that remain in this phase may be supposed, but our current reality only detects it as an exploratory phase, of more elaborated modulation, when safety is seen only as the result of shrewdness of the members to deceive a permissive leader. It is observed in moments of disbelief of the group when there is greater freedom for acting, foretelling some kind of maturation.

Theatricalized dependence, which characterizes the fourth phase of the childhood of a group, is a state similar to that of a child in the age range of three to six years old, when hysteria can lead to the degradation of the psyche. If the group acted out its psychic state we would have a group of hysterics and mountebank, with affectation and deceiving rituals. The simplest image we can have is of an organism that insinuates itself in the habitat of others, as the chameleon who mimics what is around it in order to gain advantage without committing itself. It is pretense, the search for order through decoy, a situation of denial of one’s own emerging dignity, of disrespect towards the leader and towards the members themselves, collective immorality.

The environment during the fourth phase of the childhood of a group, when order is obtained through decoy, is an environment of unrestrained theatricality, of deceiving maneuvers among the forms, which appear as pieces of a game without relationship rules as if they were only objects, as if one thing could not act but by deceiving the other in order not to let itself be used by it. Such environment is the basis of all possible posterior acting, when active thought makes itself into objective varied action, when it reflects on the concrete. During this phase the members of the group are similar to the Harpies, they are psyches incapable of commercializing honestly with the other due to the vice of swindling and of evil provocations which characterize their moment.

The childhood of a group, in its fifth phase, lives participation through similarity in the acting of the genetic memory and the immediate and mediate memory of its members, the reason for its gregariousness is already based on the reflective-concrete search for survival. The existence of groups that remain in this phase may be supposed, but our current reality only detects it as a working phase, of practical-utilitarian modulation, when safety is seen only as the result of the members’ capacity to produce according to what they planned with the leader. It is observed in moments of practicality of the group, when logic emerges, although it is only concrete logic.

Programmed dependence, which characterizes the fifth phase of the childhood of a group, is a state similar to that of a child in the age range of six to twelve years old, when latency can lead to the construction of a relatively solid psychic structure. If the group acted upon its psychic state we would have a team of workers and technicians, with programmed practices and operationalized rituals. The simplest image we can have is of a well structured organism, with its functions well articulated, trying to get into gear with other organisms, as an ant who is regimented in order to make itself more efficient. It is comradeship, the search for practical morality that rules fellowship.

The environment during the fifth phase of the childhood of a group, when order is obtained through practical ratiocination, is an environment of primary practicalness, of utilitarian juxtaposition of forms, which start to form pieces of an organized game, as those of a gear box, as if one thing could no longer act but in combination with another, in collaboration. Such environment is the basis of all possible posterior acting, when active thought makes itself into objective-transcendent varied action, when it reflects on the abstract. During this phase the members of the group are similar to the Argonauts, intrepid sailors, united by a common practical objective which articulates and guides their joint efforts.

In summary, the symbol childhood-of-the-human-group characterizes preparation for reflective conscious group life. The reconstruction of the history of its childhood requires from the human group reflection about the event first-meeting, which gave rise to the human group, about the period when it did not have memory, about the period when it had only immediate memory and about the periods of mediate memory with apparent logic and with concrete logic. The group obtains thus a relatively faithful account of the way it lived each one of its stages, being able to clarify the harm it might have suffered at each one of them and to detect the group vices it needs to eradicate.

Regarding the aspect treatment, the symbol childhood-of-the-human-group does not permit any psychotherapeutic attempt until its members reach the minimum age of six years, and before that what is possible is only assistance to those responsible for the group, parents and educators, so that they can create and maintain, at home and at school, the adequate environment for its full development, an environment where there are no stimuli that trigger anguish, phobia, obsession and hysteria. In case of incompetence at home and at school, the psychotherapist may create artificial group situations, similar to those in these places, in order to offer the group an opportunity to correctly live its stages and exercise its latency.

5.3 The symbol adolescence-of-the-human-group

The symbol adolescence-of-the-human-group, the second of the symbol-phases in the development of a human group, preceded by the symbol childhood-of-the-human-group, encompasses the period from the emergence of the group abstract intellectual capacity until the emergence of the capacity to cooperate, and it precedes the symbol-phase group adulthood. It characterizes the preparatory phase for communitary group life and it owes its existence to the questioning of primitivism, which leads to valuing the individuality of each member to the point of threatening the group of dissolution, which leads the group members to think about the practical need of a contract to rule their relationship.

The adolescence of the human group owes its existence to the questioning, by at least its dominant majority, of the need for a gregarious life and, consequently, the existence of a leader. By continuing to search for knowing itself, the human group needs to reflect upon the facts that originated such questioning, valuing the individuality of each member, an event that does not spontaneously occur in its imagination. Such reflection necessarily encompasses the concept that the basic entity in all human grouping is the individual, the individual subject, and that the group, a set of individuals, must serve the individual.

After having reflected upon the individuality of its members based on the parameters “basic entity” and “ser vices to be rendered”, the human group needs to engage itself in rebuilding, as completely as possible, the period of its existence as a set of singular realities, individuals-members, persons, and in order to do so it needs to avail itself of its imagination and of the accounts of third parties about how it was seen at this time. By gathering the data of its history in the period of individuation of its members, the human group becomes aware of the reasons that guided the emergence of this position and its consequences, the changes of conduct it caused.

When it builds for itself the history of the period in which it lived as a conglomerate, the human group starts to consolidate, through abstract reflective consciousness, the ties of concrete reflective consciousness, of spontaneous consciousness, and of total ignorance that connect it to the history of other groups that coexisted with it in time, and to which some of its members also belong, and to the history of humanity. At the same time, once it becomes aware of the individuation process of each one of its members, it is able to clarify the harm that such process caused and to plan the recovery of time wasted, based on the concept itself of the need to congregate.

Information about the period it lived as a conglomerate of individuals includes all the way from the conditions in which the meeting that originated it happened until the period when its members began to question the advantages of individualism. Research into the period the group lived as a conglomerate includes, therefore, the individuation state of each one of its members, including and mainly, the state of that member who somehow enabled the group to continue united and to emerge to the next moment; it also includes the conditions of the first contract and the members’ habit of revising it.

The adolescent human group is civilized, dynamic, logic, of an individualistic logic, although abstract, which does not permit us yet to speak of development in the humanistic sense, in progress. Its mentality is individualistic and it can only be understood through the concept of individuation, according to which one thing is an individual, a singular entity, and it cannot be and not be at the same time; at this phase contradiction is concrete, real. Such character is the result of the fact that civilized mentality has broadened its repertoire of acts into a circle that tends to open itself into a spiral, being able to generate an enormous richness of communication.

The repertoire of acts of an adolescent group encompasses, in its first phase, questioning: the gregarious movements that originated from the genetic memory of its members, its reflexes and instincts; the movements that originated from the immediate memory of its members in its moments of phobic and obsessive impulses; the movements that originated from mediate memory at the service of hysteria; the movements that originated from mediate memory at the service of latency at the level of concreteness. In a second phase, it encompasses the search for integration of all its movements through the definition of the group’s own consensus, which is the result of each member’s consensus.

The adolescence of the group, in its first phase, lives individuation through contradiction, denying participation through similarity in acting, whether of genetic memory, whether of immediate memory either impulsive-passive or impulsive-aggressive, or whether of mediate memory either impulsive-exploitative or reflective-concrete. The existence of groups that remain in this phase may be supposed, but our current reality only detects it as a passing phase, characterized by a belligerent posture, when the group needs to impose itself on contemporary groups and/or on the greater community. Such groups are observed in moments of questioning childish practicality, when concrete logic no longer satisfies and abstract logic emerges as a new instrument.

The observed counter-dependency, which characterizes the first phase of the adolescence of a group, is a similar state to that of a youth in the age range of twelve to fifteen years old, in which individuation leads to a psychic posture of permanent contradiction. If the group acted its psychic state we would have a hostile and malevolent cohort, with belligerent practices and Wotan-like rituals. The simplest image one can have is of a belligerent organism, with its belligerence flourishing, as a porcupine that becomes bristle to cover the space around it. It is regimentation, the search for joint force that permits frontal attacks as the best defense.

The environment of the first phase of the adolescence of a group, when order is obtained through force, is an environment of organized rebelliousness, of belligerent counter-position of forms, which start to become pieces of an also organized fight, the living is like that of members of a guerrilla, as if one thing could no longer act in a way other than as an enemy of the other, in constant friction. Such environment is the basis of all possible posterior acting, when active thought makes itself into consensual action. During this phase the members of the group are similar to the Gorgons, revengeful heroes, bold justice seekers, united by the objective of independence at any price, ignoring the path of ponderousness.

The adolescence of the group, in its second phase, lives individuation through self consensus, reviewing participation through similarity in the acting of genetic memory, of immediate impulsive-passive memory, of immediate impulsive-aggressive memory, of exploitative mediate memory, of reflective-concrete mediate memory, and individuation through contradiction. The existence of groups that overcome this phase may be supposed, but our current reality shows us that the majority of observable groups only reaches, at the most, this level of development, which should be preparatory for the next one, cooperative, and remain as its foundation. It is observed in the moment of group synthesis, when criteria has a greater weight than force.

Systematized counter-dependency, which characterizes the second phase of the adolescence of a group, is a state similar to that of a youth in the age range of fifteen to eighteen years old, when individuation leads to a psychic posture of constantly checking data. If the group acted its state of mind we would have a council of weights and measures with practices and rituals of a chamber of commerce. The simplest image we can have is of a meticulous organism, well balanced, as a ruminant, who chews again the cud in order to better digest it. It is counterbalance, checking, ponderousness, justice, the scale, yin-yang, self consensus directing action.

The environment during the second phase of the adolescence of a group, when order is obtained through consensus, is an environment of ponderousness and equilibrium, of balanced juxtaposition of forms which start to become pieces of a logical whole, of living as members of a conclave, as if one thing could no longer act in a way other than as a complement of another, in constant harmony. Such environment is the basis of all possible posterior action, when active thought makes itself cooperative. During this phase, the members of the group are similar to the Archons, magistrates, Griffins, enigmatic synthesis of the ideal of health, lion-eagle, strength-wisdom, aware that the price of freedom is permanent watchfulness.

In summary, the symbol adolescence-of-the-human-group characterizes preparation for reflective-cooperative group life. Reconstruction of the history of its adolescence requires from the human group reflection upon questioning the gregarious movements that originated from the genetic memory, from the immediate memory and from the mediate memory of its members, as well as the search for integrating all these movements. The group obtains thus a relatively faithful account of the way it lived each one of its stages, being able to clarify the harm it might have suffered at each one of them and to detect the group vices it needs to eradicate.

Regarding treatment, the symbol adolescence-of-the-human-group represents the ideal time for psychotherapeutic action, and it is possible to directly assist the adolescent group, which has the necessary conditions to understand the interpretations and, because of them, to expedite the necessary changes in its acting in the sense of controlling the manifestations of anguish, phobia, obsession and hysteria. In case of incompetence at home and at school, the psychotherapist can create artificial situations in order to offer the adolescent group the opportunity to question its movements and search for their integration in its existing.

5.4 The symbol adulthood-of-the-human-group

The symbol adulthood-of-the-human-group, the third of the symbol-phases in the development of a human group, preceded by the symbols childhood and adolescence-of-the-human-group, encompasses the period from the emergence of the capacity to cooperate at the communitary level until the capacity to cooperate at the cosmic level, passing through the capacity to cooperate at the humanistic level. It characterizes the phase of living a life of cooperation at all levels, and it owes its existence to questioning individualism, which leads to valuing the sociability of each member, in order to correct individualistic exaggerations and strengthen the contract as a natural instrument of living with others.

The adulthood of a human group owes its existence to the perception, by the dominant majority of its members, of the group as an adequate form for survival and fulfillment of its desires. By continuing to search for knowing itself, the human group needs to reflect upon the importance of the sociability of each member, an event that does not spontaneously occur in its imagination. Such reflection necessarily encompasses the concept that the event group has its own place and time, in absolute place and time, and that the basic entity in the group is the individual, who depends on it in a vital way, being thus the one truly interested in its existence and development.

The meaning of cooperation at the communitary level sends us to the concept of community, which must prevail in the majority of its members in order to be able to admit that a human group has reached this developmental phase. The community, a quality of that which is common, encompasses identity, parity, conformity, a common rule; it gathers individuals who have the same beliefs or the same life norms. Communitary feeling opposes itself to the particularizing feeling and celebrates the common good; the greatest well being for the greatest number of people is a late acquisition in a human group, since it demands permanent watchfulness in the sense of suppressing all remains of primitivism and individualism and it points towards humanism.

Socialism, in opposition to individualism, makes progress consist of socializing the means of production, returning goods to the collectivity, dividing common labor and consumer products. It can be called social-capitalism when the benefits are restricted to closed groups, and social-communism, when they are extended to any groups. It happens in the community, whose origin rests in the natural will and whose development, through rational will, makes the community a society due to commerce, which encompasses three basic dynamic relationships which are influence, consequence and real composition, making of the structure a kind of energy, and of the leadership a vector.

The environment of the first phase of the adulthood of a group, when cooperation is restricted to the common good of a material kind and circumscribed to the level of the community, is an environment of anarchic elitism, of equalitarian juxtaposition of forms, which start to become pieces of an idealized structure, as if one thing could not act differently from the other, seeking constant equality. Such environment is the basis of all possible posterior acting, when active thought makes itself cooperative at the humanistic level. During this phase the members of the group are similar to the Knights of the Round Table, in communion of material goods, foretelling the intention of broadening this communion to other communities and to spiritual goods, which can only occur at another developmental level.

The meaning of cooperation at the humanistic level sends us to the concept of humanity, which must prevail in the majority of its members in order to be able to admit that a human group has reached this developmental phase. Humanity, the quality of what is human, encompasses goodness and benevolence, essential attributes of the adult human being, complete, who aims at the same time to see that one’s fellow creatures also develop. The humanistic feeling corrects and completes the communitary feeling, through tolerance with the individualistic ones; it is a much later acquisition of the human group, since it demands acceptance of the primitivistic, individualistic and communitary remains.

Humanism, in complementation to socialism, makes progress consist of humanizing the relationships among individuals and among peoples of the world through respect to the human person, and has as an object the development of their essential qualities. The humanists defend returning to the ancient ones, re-examining the cultural heritage in order to give birth to a new ideal of wisdom and a philosophy of goodness and progress. Humanism is the result of a philosophical atmosphere in which the thing considered is the human being in itself, here and now, taking into account all one’s history from a moral point of view, and it has as a method, the symbol, approximation, plasticity, and as a conception of knowledge, open totality.

The environment of the second phase of the adulthood of a group, when cooperation is broadened to the common good of a spiritual kind and considered at the level of humanity,is an environment in which an experience, perceptual or conceptual, must conform itself to reality, that is, to other perceptual and conceptual experiences, in order to be considered true. Such environment is the basis of all possible posterior acting, when active thought makes itself cooperative at the cosmic level. During this phase the members of the group are similar to the members of the United Nations, seeking world peace and safety, international cooperation in all areas, the development of all essential kinds of freedom.

The meaning of cooperation at the cosmic level sends us to the concept of cosmos, which must prevail among the majority of its members in order to be able to admit that a human group has reached this developmental phase. The cosmos, the universe considered in its harmony, is thought of as primordial matter in continuous expansion. The cosmic feeling corrects and completes the humanist one through the vision of the absolute; it is the final acquisition of a human group since it lives the acceptance of the mystery of the origin and destiny of the human being in the universe.

Mysticalness, complementing humanism, makes progress consist of searching for communion among individuals and among the peoples of the world through respect to the spiritual in the human person, and has as an object the development of the essential qualities of the human spirit. The mystics defend returning to the ancient ones, re-examining the spiritual heritage in order to give birth to a new ideal of religiosity and a religion of fraternity and love. Mysticalness is the result of a teleological atmosphere in which the object considered is the spirit of the human being, taking into account all one’s history from an interior, esoteric point of view, capturing eternity in temporality.

The environment of the third phase of the adulthood of a group, when cooperation encompasses universal peace and the search for union with the divinity, with the Creator, is an environment in which what predominates is asceticism, devotion, love, contemplation, which start to constitute living eternity in temporality, in a life in unity with the divinity. Such an environment is the apex of development of a human being, when active thought makes itself participant in the work of the Creator. During this phase, the members of the group are similar to the Lamas of Tibet, devoted participants of the eternal, influencing the psyches as stabilizing elements and as a presence from the other side of existence.

In summary, the symbol adulthood-of-the-human-group characterizes group life of cooperation at all its levels. The reconstruction of the history of its adulthood at its beginning requires, from a human group, the integration of all movements of the history of its adolescence and childhood in the current greater movement of cooperation at the communitary, humanistic and cosmic levels. The group obtains thus the necessary conditions to actualize its plenitude in these three existential levels, living the triad survival-procreation-communion, asserting itself ever more in its mature role in the greater concert of Creation.

Regarding treatment, the symbol adulthood-of-the-human-group represents the ideal moment for a group to learn to be its own psychotherapist. In case it needs to clarify its philosophy of life, it may avail itself of an artificial group situation offered by the psychotherapist in order to consolidate it in its cooperative communitary aspects and broaden it to the humanistic and cosmic levels. The mature adult group becomes the psychotherapist of itself and of the groups it has a relationship with, through the contingency of human life itself, necessarily socialized and socializing, in search for conditions for survival, reproduction and earthly communion, via its perennial cosmic destiny.

5.5 In summary

The symbol development-and-treatment-of-the-human-group refers to knowledge about the development of a human group and the operationalization of the appropriate conduct in its treatment. It is the meeting of the real and ideal fundaments of the reality human group developing. It is a non-natural sign, that is, conventional, which is at the basis of human knowledge about the human group developing. Esoteric symbology refines knowledge, preserving it from the harm of the mythicalness of good and evil and the mythicalness that there is nothing to question, and guarantees to the group its integration into existing, the passage from ignorance to wisdom.

The symbol trajectory-of-the-human-group represents the order of succession of its stages, from the first to the last meeting, as a harmonic part of the universal concert. Although there is no posterior memory of such events, it all points to the fact that the first meetings of a human group rely on immediate memory, which makes possible other kinds of acting besides the purely instinctive ones. After that, what emerges is mediate memory, which provides the report of its life during childhood, adolescence and adulthood, permitting the human group to reflect upon its living and to plan its development and consequent fulfillment of its role as a vehicle of human ascetism.

The symbol childhood-of-the-human-group characterizes preparation for reflective conscious group life, a preparation that goes all the way from the first meeting until the period with mediate memory with concrete logic, passing through a period without memory, a period with only immediate memory, and a period with mediate memory with only apparent logic. The regime of control to which the human group is submitted at this phase can lead to harm in its development, and it may become necessary that the group be given the opportunity to appropriately live its stages and exercise its latency, directly with a psychotherapist or with someone guided by the psychotherapist, parent or educator.

The symbol adolescence-of-the-human-group characterizes preparation for reflective-cooperative group life, a preparation that goes all the way from reflection upon its origin and childhood, passing through a period of obsessively taking up again the themes of childhood, already with abstract logic, but belligerent, pre-adolescence, until the pacific and constructive shaping of its own consensus, adolescence proper. The regime of control to which the human group is submitted at this phase can also lead to harm in its development, and the adequate living of theses phases, with the assistance of the psychotherapist, prepares the group for the next developmental phase.

The symbol adulthood-of-the-human-group characterizes group life of cooperation at all its levels, and it goes all the way from reflection upon its origin, its childhood and its adolescence, passing through a period of cooperative living at the communitary level and through a period of living at the humanistic level, until the living of communion at the cosmic level. The regime of control to which the group is submitted at this phase can also lead to harm in its development, and it is the group’s responsibility, initially, with the help of a psychotherapist and afterwards taking up this role itself, to move in the direction of living the kinds of freedom that enable its fulfillment which is the fulfillment of its members.

6 SUMMARIZING

The symbol is the unifying datum of the different readings of reality, a unification that only the esoteric vision can guarantee, since it does not suffer the alterations of history because its characteristic is to keep itself in the perspective of confrontation with known, cognizable and merely intuited reality, that is, with the whole truth. The symbols of the particular esotericisms of different religions, philosophies and sciences, and of the different theories and techniques that originated from them, take out what is essential from the latent base of universal esotericism. The symbolization of the origin and destiny of the world and of oneself in the world, the maximum inquietude of the human spirit, leads it from anguish to redemption, in a chain of symbols whose sequence can be detected.

The decoding of the symbol, once it enables the spirit to combine description, the authentic method of the sciences, with explanation, illegitimate speculation about the final causes, and with comprehension, typical method of the sciences of the spirit which busies itself with asking about the meaning of life, guarantees the operationalization of the technique that the Analytical-phenomenological-existential psychotherapeutic Theory originates. Symbology deals with the products of symbolization which are necessarily at the basis of the products of science, philosophy and theology. In this task, it passes from empirical observation, induction, to symbology proper, deduction. It intends, by doing so, to enable the return to empirical observation and to guarantee, heuristically and in a process like way, the open systematization of its body of knowledge, enabling the detection and free examination of the individual’s and group’s living remains and the reprogramming of their conduct in the sense of taking up again the path of their development.

Symbology proves that the symbol fundament-of-reality sends us to the symbol knowledge-of-the-phenomenon-universe and to the symbol knowledge-of-the-phenomenon-human-life-in-the-universe, in their two meanings, the real one, of causes, the reason of being, and the ideal one, of the enunciations, the reason of ideating. It shows that the symbol freedom-to-found is the symbol-fundament, the fundament of fundaments, and that the symbol problem-of-its-origin-and-destiny, including the symbol problem-of-the-origin-and-destiny-of-the-world, homologous to the symbol maximum-inquietude-of-the-human-spirit, points to symbolization as the instrument par excellence of the Analytical-phenomenological-existential psychotherapeutic Technique, since its decoding offers the “thread of Ariadne” in the labyrinth of the spirit.

The symbol development-and-treatment-of-the-human-being refers to knowledge about the development of the human being and to the operationalization of the adequate conduct in one’s treatment, encompassing childhood, preparation for reflective conscious life, adolescence, preparation for cooperative life, and adulthood, living this cooperativeness at the communitary, humanistic, and cosmic levels. The review of the regime of control to which one was submitted all one’s life permits the individual to become aware of the organic and/or psychic harm, definitive or reversible, that one has suffered and to plan, with the help of the psychotherapist, one’s possible recovery, as well as to expedite one’s living in the sense of permanently seeking the actualization of one’s plenitude.

The symbol development-and-treatment-of-the-human-group refers to knowledge of the development of the human group and of the operationalization of the adequate conduct in its treatment, and encompasses the group’s childhood, preparation for reflective conscious group life, its adolescence, preparation for cooperative group life, and its adulthood, living this cooperativeness at the communitary, humanistic, and cosmic levels. The review of the regime of control to which the group submitted itself during all its existence permits the group to become aware of the harm it has suffered and to plan, with the help of the psychotherapist, its possible recovery, as well as to expedite its living in the sense of permanently seeking its freedom, which enables its fulfillment, which is the fulfillment of its members.

The symbol development-and-treatment-of-the-human-being and the symbol development-and-treatment-of-the-human-group bring up the problem of education in its two aspects, information and formation, the last one as the effort to rethink information. In order to educate themselves, that is, to inform themselves and to form themselves, the human being and the human group need the memory of the culturally received and of the existentially lived. Such memory, once described, explained and understood, enables the localization of the events that caused and fed the deductive and inductive fallacies, and permits them to take up again righteous thinking in the search for harmonization with the universal whole.

7 CONCLUSION

The Analytical-phenomenological-existential psychotherapeutic Theory, a hermeneutical exegesis of the analysand-analyst datum at the ontic-anthropological level, is founded on an esoteric vision of the being-in-the-world, a repetition of the ancestral myth of eternal return to the origins. With this objective we have tried to unify: in its fundaments, the data of religions, philosophies and sciences, therefore a cosmovision; in its theoretical body proper, the data of theories about the human being and about the human group, therefore an anthropovision; in the operationalization of the theory, the technical procedures of theories about the human being and about the human group, therefore an ergovision; in the application of the theory, the interpretations of the meeting of the individual with oneself and with the world, therefore a cosmo-anthropo-ergovision. We consider the analysand-analyst meeting the ideal condition, the model, the paradigm for living the ancestral myth of eternal return to the origins, in its last instance, and it should lead the analysand to discover the meaning of life and to consolidate this discovery.

Our cosmovision points to the theological-philosophical-scientific integration which is, at the same time, integration of essence and existence (in the infinite and finite sense, in eternity and in temporality), of knowledge and of ethical knowledge of the micro and macro-universe. There is a oneness principle, transformed into organism and remaining oneness, in which organisms originating from it develop and return to it, permanently and unceasingly, according to laws established by it. The laws that rule the universe contain the key to its mystery. To the human being it is granted to envisage that these laws exist and to seek to know them. As the human being thinks one is getting to know these laws, the human being feels participant in the work of the universe. The aspiration of the human being is to understand the will of the Creator and to act according to it. The human being knows that, as part of the whole, one needs, in order to fulfill oneself, that the whole also fulfills itself.

Our anthropovision points to the Analytical-phenomenological-existential psychotherapeutic theoretical integration, which supports itself in fundaments that are at once real and ideal in the interior esoteric search for knowledge of the human being and the human group; this means valuing intuition, and deduction and induction as its complements, the only way to remain faithful to the unity of thought, a dialectic requirement for the apprehension of the world as a whole. It seeks to describe, explain and follow the normal and pathological development of the human being and the human group in function of the general law of harmonization and of the particular laws that make it explicit. It seeks to recommend a safe path, under the primacy of the operational law of learning, for the individuals to pass from operating intentionality to thematic intentionality, and to conscious participation in the phenomenon life.

Our ergovision points to the Analytical-phenomenological-existential psychotherapeutic practical integration which is based on a theory with the same name, and which supports itself in fundaments that are at once real and ideal, in the interior, esoteric search for knowledge of each individual and each group; this means that it values intuition, and deduction and induction as its complements, the only way the individual and the group can remain faithful to the unity of thought, a dialectic requirement for the apprehension of the world as a whole. It seeks to follow the development of the individual and of the group in function of the general law of harmonization and of the particular laws that make it explicit. It follows a safe path, under the primacy of the operational law of learning, for the individual and the group to pass from operating intentionality to thematic intentionality, that is, to conscious participation in the phenomenon life, which only becomes possible through the systematic decoding of symbology which explains the existing symmetry between the individual spirit, the group spirit, and the world of objects.

Our cosmo-anthropo-ergovision points to the Analytical-phenomenological-existential psychotherapeutic symbolic integration which is based on a theory and a technique with the same name, and which supports itself in fundaments that are at once real and ideal, in the esoteric search for knowledge of the symbology of the individual and the group, which means that it values symbolization. The symbol development-and-treatment-of-the-human-being and the symbol development-and-treatment-of-the-human-group bring up the problem of education in its two aspects, information and formation, the last one as the effort to re-think information. In order to educate themselves, that is, to inform and form themselves, the human being and the human group need the memory of the culturally received and of the existentially lived. Such memory, once described, explained and understood, enables the localization of the events that caused and fed the deductive and inductive fallacies and permits them to take up again righteous thinking in the search for harmonization with the universal whole.

The Analytical-phenomenological-existential psychotherapeutic Theory and Technique are founded on an esoteric cosmo-anthropo-ergovision, that is, they take into account the data of religions, philosophies and sciences and the supposition that the meeting analysand-analyst is the ideal condition to live the ancestral myth of eternal return to the origins in its last instance, in order to discover the meaning of life and to consolidate this discovery. The integration of essence and existence enables the acquisition of the interior, esoteric, phenomenological-existential posture, when the being, “esse”, essence, starts to exist, “ex-sistere”, to participate, to transform, at each moment, operating intentionality, of the object into act, not yet reflected, into thematic intentionality, of the object into consented act, already reflected. The interior, esoteric, phenomenological-existential posture encompasses ever more freedom with greater responsibility, treading the path of righteous thinking, of redemption, of resurrection, once each fall followed by reflection generates a new ascension in the sense of harmonization, each elaborated return leads to greater self-knowledge, with the aim of consolidating one’s living, eternity in temporality.

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