COLLECTION: A DAWN EMERGES

1.

LIFE AND SELF-KNOWLEDGE

2.

LIFE AND SEX

3.

LIFE AND ADULTHOOD

4.

LIFE AND UTOPIA

5.

LIFE AND ALIENATION

6.

LIFE AND SYMBOLIZATION

7.

LIFE AND MYSTICISM

8.

LIFE AND TESTAMENT

MARIA AUXILIADORA DE SOUZA BRASIL

LIFE AND UTOPIA

Editorial Coordinator

Sílvia Raquel Amorim Braga

Revision

Márcia Teixeira de Freitas

Translation

Jefferson Wolfe Conboy

Soledade Fonseca da Mota

Collection: A Light on the Path, 4

Belo Horizonte | 2017

Collection: A Light on the Path, 4

Brasil, Maria Auxiliadora de Souza

Life and Utopia / Maria Auxiliadora de Souza Brasil. Translation by Jefferson Wolf Conboy; Soledade Fonseca da Mota. Belo Horizonte: Fundação Souza Brasil , 2017. (A Light on the Path, 4).

ISBN 978-85-60974-06-1 (printed version)

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

Cover:

Simone Rodrigues Alves

Electronic editing:

Frederico F. Albuquerque Leal

Published in 2017 by Fundação Souza Brasil

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PREFACE

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

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

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

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

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

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

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

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

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

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

Maria Auxiliadora de Souza Brasil

PRESENTATION

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

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

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

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

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

Fundação Souza Brasil

1 UTOPIA AND LIFE

My intuition tells me that there is a Creator. I have sought to interpret, as clearly as possible, the meaning of life, and I intend to contribute so that my vision is shared by everybody. My vision is interior, esoteric, and it encompasses the universal whole, cosmovision, especially the human being and the human group, anthropovision, and the work of the human being and of the human group living, ergovision.

Every human being needs to interpret the meaning of life. Such interpretation is an exercise of his freedom of thought. He is free to idealize, ideate, reality and test his idea of it until he feels sufficiently satisfied with his interpretation, which must coincide with that of the other thinking beings in order to acquire the prerogatives of knowledge, of universality of thought.

The problem of the origin and destiny of everything that is remains unsolvable, utopian, and continues to be the maximum inquietude of human thought. This inquietude manifests itself in the most varied forms of anxiety, and generates the elaboration of beliefs and the need that they be shared by the greatest number of people possible, which hinders freedom of thought.

My intention is to contribute so that those who communicate with me acquire, or reacquire, freedom of thought, which is their greatest good, and that they ground their existing in an interpretation of the meaning of life that flows from their interior, from the most intimate of their being, avoiding the comfortable passivity of following the thoughts of others without testing them, thus abdicating their human dignity.

Every human being is a repository, in his intimateness, of the truth that is given him to know. It is presumed that, free from all illusions, he will be in possession of health, of saintliness, being able to fully perform all of his potentialities. His stage will be the here and now of every moment, with all the responsibility of being, and all communication will be enlivened and ecstatic, the paradise of relations. For this to occur it is enough that he stops fearing the unknown and have the courage to be.

I presume that there is an oneness principle, which transformed itself into various organisms, which develop according to laws that rule the universe and that contain the key to its mystery. The human being is granted to envisage that these laws exist and to seek to know them. While he thinks he is getting to know these laws, he feels that he is participating in the work of the universe. He aspires to understand the will of the Creator and to act accordingly to it in order to achieve self fulfillment and to contribute to the fulfillment of the whole.

Upon seeking to know the laws that rule the universe and human life in the universe, the human being has sought the causes of the events and developed ideas from them. Both the possible causes of events as well as the ideas developed from them, which seem consistent for he who stated them, are not so for other individuals who have not lived such experiences.

It can be observed, therefore, that different readings have been made of the same reality, availing themselves of diverse methods, many times following opposite courses, which has made a common arrangement of all of data obtained indispensable, so that no efforts whatsoever of human thought in this work are lost. These courses, due to their peculiarities, were called theology, philosophy and science.

The course of theology, knowledge of God, has led me to the conclusion that no proof of the particular experience of an individual is consistent for another individual who has not lived a similar experience, since every individual believes in what he needs to believe, in conformity with his developmental moment. The alternatives, all of them utopian, concerning the destiny of man beyond the tomb vary according to his development.

The course of philosophy, love of knowledge, has led me to the conclusion that phenomena surpass by far the human capacity to become conscious of them, since man is, independently of knowing that he is being, and the universe exists, independently of being well or poorly understood. I have used reason to try to explain the materially observable and intuition to complete what is merely felt.

The course of science, knowledge through causes, has led me to the conclusion that there must be a general law, that of harmonization of the whole and in the whole, from which all the others are explicative corollaries of the synergy of the universe, and the human being must dedicate himself to knowing and applying them to his benefit and to the benefit of all humanity. I have used observation and experience and I propose a system that is open to progress.

Therefore, my utopia is that, if I did not create myself, something or somebody, the Creator, has created me. I am endowed with the freedom of thought, which is utopian and allows me to search for, in my intimateness, the meaning of life, which is also utopian. The problem of the origin and destiny of everything that is remains unsolvable. I have memory, remembrance, of what I have learned from theology, from philosophy and from science, which provides me the substance of my current knowledge, moment, and of its possible development, modulation.

2 REMEMBRANCE

Since the time I have thought of myself as a person, a thinking being, I have been impressed by the contributions of theology, of philosophy and of science, in both senses, those of the distortions of thought, which are disproved with the passing of time, and those of the truths, which have resisted through time; I propose to register what my memory has stored of these truths.

2.1 Contributions from theology

Theology, knowledge of God, has presented two courses, one affirmative, and the other negative. Affirmative theology has presented two approaches, one natural, based on knowledge of the world, another revealed, guided by the light of faith. Negative, mystic theology, has dispensed with words and understanding, consisting in a complete submission of the soul to God, who, it is presumed, makes Himself present to the faithful.

Affirmative natural theology, based on the knowledge of the world, has generated mythical explanations, originally polytheistic fetishistic, cosmological and/or anthropomorphic, and, later, anthropologic monotheistic, with a plurality of confusing dogmas and beliefs, full of legends. One of the most coherent attempts of this phase was Vedantism, which gave rise to Brahmanism, which, together with Taoism, guided Buddhism and Confucianism, the basis for Socratic and Platonic thinking.

Affirmative revealed theology, guided by the light of faith, generated Judaism, the most successful attempt to implant this dogma, and which saw Christ as just one of the prophets, and still awaits the Messiah, with the total revelation. This was followed by Christianity, which saw in Christ, the Messiah, and, in his word, salvation. Then Islamism emerged and it took the word of Christ and, with it, all of its Jewish heritage. Spiritism made from all of this historical wealth of knowledge the reality of its belief.

Negative mystical theology dismisses words and understanding, in the belief that there is another path to arrive at God, the mystical ecstasy. The mystical ecstasy allows the direct living of the unification with the divine. The spirit abandons the body and sets off down the path, it emerges from the depths of its being, overcomes the pain of the world, reemerges at another level, expands itself, harmonizes itself, unifies itself with God through love.

In search for a unified theology, I have gone through pristine theology, hermetic, Chaldaic and orphic, through dialectic theology and radical theology, arriving at systematic theology. Pristine theology has taught me that there is wisdom parallel to the disseminated theologies and that it is found in theosophy, mystical theology par excellence, of the whole truth. Dialectic theology has taught me the absolute separation between the world and God, a separation that only He can grant. Radical theology has taught me that, when making judgments about existence, the human being has de-divinized and secularized the world. Systematic theology has taught me that religious forms must be interpreted as cultural forms.

In this manner, I have arrived at the conclusion that every individual believes in what he needs to believe, according to his developmental moment, and at the comprehension of the fact that no consistent proof exists either against or in favor of any belief. I have observed that there is a certain developmental hierarchy among the affirmative natural, affirmative revealed and negative, mystical, theologies, the last one present at all times.

2.2 Contributions from philosophy

Philosophy, love of knowledge, has given origin to different cultural manifestations. A rational philosophy, an intuitive philosophy and a phenomenological philosophy have been recorded. Rational philosophy is knowledge of the human being and the human group based on reason. Intuitive philosophy is such knowledge based on intuition. Phenomenological philosophy is such knowledge based on participation. I could observe a hierarchy among them, rational, intuitive and phenomenological, this last one establishing itself above the conditions of dependence on classic philosophical dialectic “to be or not to be”, and leading to the aesthetic dimension as such.

Rational philosophy, based on reason, has explained that, besides giving origin to a feeling of religiosity, the fear of the unknown has made it propitious, as well, for the human being to perceive his capacity to know, through reflection, the force of the laws of nature, symbolize them and seek protection in their logic. Ancient thought sought: at first, to explain the origin, the mechanism and the destiny of the universe; secondly, to explain the origin, the mechanism and the destiny of the human being in this universe; thirdly, to systematize the knowledge acquired in the preceding periods; fourthly, to rethink this systematization. Medieval thought engaged itself in teaching what had been learned, in an initial phase, in an apologetic manner, and, later, in a somewhat more structured manner. Modern thought sought to make knowledge and the language that expresses it more precise. Contemporary thought has taken up again the themes of the greatest rigor possible in the search and in the communication of knowledge.

Intuitive philosophy, based on intuition, has explained that, besides giving origin to a feeling of religiosity and of arousing interest in reason, the fear of the unknown made it propitious, as well, for the human being to perceive that reason does not achieve total knowledge. Ancient thought gave wings to intuition in regard to the explanation of the origin and mechanism of the universe, and of the human being in this universe. Medieval thought engaged itself in an intuitive-religious vision of the world, seeking to create a dogma and transmit this vision. Modern thought sought to police intuition, reinvigorating it with a more precise language. Contemporary thought has taken up again the themes of the intuitive-mystic vision of the universe.

Phenomenological philosophy, knowledge based on participation, explained that, besides giving origin to a feeling of religiosity and of arousing interest in reason and in intuition, the fear of the unknown has made it propitious, as well, for the human being to perceive that reason and intuition do not achieve total knowledge. Ancient thought, parallel to the structures of reason and to the flights of intuition, initiated attempts to apprehend the phenomenon universe and the phenomenon human being in the universe. Medieval thought engaged itself in broadening the concept of world, with an intuitive-religious approach to the matter. Modern thought sought to launch the bases of the rational-intuitive dialectic vision of the phenomenon I-world, subject-object. Contemporary thought has taken up again the themes of the phenomenal vision of the universe.

In search of a unified philosophy, I have focused on the historical data in so far as it was possible for me to understand and to correlate them, and I can say that, not even in the sense of predominance could I perceive a developmental line of human thought over time. It seemed to me that specific tendencies, types of approaches, have manifested themselves in all periods, with a coloring, argumentation and language specific to each period, and to each place in each period: rationalists and intuitionists have existed at all times and in all places, just as the conciliators, the neutral ones, have existed.

Thus, I have reached the conclusion that the efforts of human thought in the pursuit of knowledge have swayed between two poles. Through reason, starting from materialism, and taken to the ultimate consequences of reflection, they have arrived through logic, to the affirmation that phenomena surpass, by far, the human capacity to become conscious of them. As a consequence, the problem of the irrational nature of the world arose, and various systems turned with ardor to the principles of altruism, fraternity and love, blaming rationalism as the basic cause of the cultural catastrophe.

2.3 Contributions from science

Science, knowledge through causes, has given origin to different branches: empirical science, biology, which comes from the “bios”; interpersonal eidetic science, psychology, which comes from the “psyche”; multi-personal eidetic science, sociology, which comes from the “socius”. In fact the science of the “bios” prepares the way for the science of the “psyche”, and both prepare the way for the science of the “socius”. One can observe, from the eidetic sciences, a dependence upon the development of empirical science, but it can also be noted that the development of the eidetic sciences is what gives meaning to the empirical discoveries.

Empirical science, of the “bios”, has concluded that: man is a superior animal; what is biological contains the necessary conditions for psychic life; the nervous and the endocrine systems produce extremely complex reciprocal effects and are anatomically and physiologically interlinked, almost inextricably so. The new notion about the brain as a supervisory element, also affected by the “inferior instances,” and not only as a simple commanding organ, has given rise to the concept of “integration”. The evidence, forever suspected, that the science of the “soma” does not exhaust the science of man led to the study of the other dimensions of his being.

Interpersonal eidetic science, of the “psyche”, from its first steps, swayed between concreteness and abstraction. Some engaged in observation, in experimentation and the search for proofs of the conclusions concerning the facts studied, giving rise to empiricism. Others engaged in the possibility of an immaterial intelligence, spiritual, introspective, generating rationalism. Concreteness led to structuralism, to associationism and to mechanicism, all of them limited by psycho-physiology, which served as their basis. Abstraction led to conservatism and functionalism, bound to their philosophies of origin. Both, concreteness and abstraction advance towards each other, searching for a synthesis.

Multi-personal eidetic science, of the “socius”, became confounded, at its beginning, with philosophical thought and the political ideology of each period and was very limited by the degree of development of the empirical and interpersonal eidetic sciences. Nevertheless, its development allowed it to assert that: there is no human nature without social environment; all situations and reactions experienced by man are conditioned, by and large, by society; what appears to be the exclusive result of the creative power of a single individual is, always, the culmination of a very large number of social factors combined with personal impulsion; only team work can lead to a closer vision of reality.

In search for a unified science, regarding the total science of the human being , I have tried to summarize the successive syntheses of each formal object, “soma”, “psyche”, “socius”. The science of the “soma” has concluded that man is a superior being, that the biological contains the necessary conditions for psychic life and that there is an integration of all functions. The science of the “psyche” has concluded that physicalism and mentalism are courses of the same source, and it has tried to research the psyche through both channels. The science of the “socius” has concluded that there is no human nature without a social environment, that the science of man as a totality is the result of generation after generation of scholars, and that the human group is the factor and the transmitter of culture.

Thus, I have reached the conclusion that, if the nature of scientific knowledge of the human being and of the human group originated the empirical, inter-personal eidetic and multi-personal eidetic sciences, it can be presumed that the human being, in fact, has, in its own bio-psycho-social essence, the key to the knowledge of its personal and group existing. It can be presumed that knowing it, this micro-universe, is the way to understand the whole, the macro-universe; knowing the laws that guide the harmony of the individual can be the key to knowing the laws that guide the universal whole. But the science of man has only been outlined, poorly, and has asserted, very cautiously and reservedly its conclusions about the individual and the group, in their statics and dynamics.

2.4 Concluding

My memory, remembrances, has allowed me a coherent and concise registration of everything I could absorb from the culture I was given the opportunity to acquire. The theological-philosophical-scientific integration offered me an overview of what human thought has been throughout time. Theology offers: pristine theology, which in all its primitivism, is of unequalled aesthetic beauty; the natural affirmative theology, which originated from it, and is manifested to this day in the folklore and in the belief system of the so called primitive peoples; revealed affirmative theology, which shows the pacifism of minds that lack a critical spirit; negative theology, mystical, which tries to describe the most elevated raptures of the spirit. Philosophy has wavered between rationalism and intuitionism, with some weak attempts by conciliators, the neutral ones. Science has been more objective, and definitions about the “soma”, the “psyche”, and the “socius” have given greater credibility to the knowledge of the human being and the human group.

3 MOMENT

Inasmuch as every human being needs to interpret the meaning of life, that such an interpretation is an exercise of his freedom of thought, and that he is free to idealize, to ideate reality and to test his ideas of it, I feel that it is my moment to express all the knowledge I have acquired of it. My intention is to contribute so that all of those who communicate with me can think freely about the meaning of life. This intention has led me to relate the wealth of knowledge. I have acquired throughout my existence, of the truths that have resisted the critical examination to which they have been submitted throughout time.

3.1 Of theology

The search for peace and freedom of spirit are the goals of the human being. There is an order according to which things that exist and even nothing itself come into being. The true language of nature is the line of least resistance between two points. Inasmuch as vital energy is limited, it is a duty of man to make it last. Inasmuch as the whole is one, the distinctions are untruths. It is necessary that man frees himself from blind and anarchic impulses and from prejudice, and seek virtue, which is the quality of those who live righteousness and nobility, in balance, serenity and humility, and leads him to his goal without the use of force.

Problems without solution, such as if the world is endless or finite, if body and soul are the same thing, if the latter survives the first, must be abandoned. Man must seek autonomy, freedom from dependence on illusion. Each man brings within himself his own destination, based on the principle that everything that exists is transitory, and that what remains is the universal law of change, from which nothing escapes. We must see and believe because we know and we see. The only battle that brings satisfaction is the one in which the individual conquers himself, which includes the need to strive for moral perfection, for a correct idea of good and evil. Order in the family and in government are essential for perfecting the individual.

The free search for knowledge assures the climate for reflection, but it is necessary to keep in mind that the view of the individual is subjective and must be objectively tested, against reality. Man must also have a critical attitude towards traditional ideas and entrenched postulates, and he must start the analysis of the world through the search for self knowledge. One can only have true knowledge through induction, discovering the common signs in isolated phenomena and moving from particular cases to general definitions. The rational principle is what constitutes the true essence of man and must prevail in him. Once he has possession of the truth, man becomes, necessarily, virtuous, since no one is voluntarily evil.

The Mosaic ten commandments, a prime creation of human thought, teaches us incontestable truths: the possible existence of a sole God; the absurdity of idolatry; respect towards the figure of God; the need for rest; the need to honor one’s parents; the repudiation of murder, theft, adultery, false testimony and greed. On the other hand, mystical thought, a reflection on mysticism, teaches us that mysticism is original and creative, it elaborates itself in depths inaccessible to reason, not being linked to the past moment nor to the future moment of the one who lives it, and, it is actually, totally disconnected from the former ones, from the point of view of memory or sequence; in the mystical act, the soul participates of the divinity, establishing with it a unity of life.

3.2 Of philosophy

The search for knowledge is necessary to obtain peace and freedom of spirit, which are the goals of the human being. The free search for knowledge strengthens the spirit and assures the climate for reflection. What is, is eternal unity, without a beginning nor an end; if what is, is, everything that is-to-come is an illusion. Evidence and reflection are the foundations of conduct. Induction, starting from concrete, particular cases which are compared to other similar ones, leads to knowledge. Logic is the instrument to achieve relative knowledge of truth, through investigation. Man knows, at least, that he exists. Only in experience do we find the fundaments of phenomena. The concept is the sign, the act of knowing, which uses words, artificial signs; the representations of sensibility and understanding are natural signs. The sciences are real when they deal with concepts of objects, and they are rational when the concepts become objects of thought.

It is necessary to observe, experiment and methodically reflect, which demands the freedom from all prejudice and the adoption of the inductive method. The following are basic principles of intelligence: the position (the I), which is the thesis; the counter-position (the non-I), which is the antithesis; the limitation (in the I, counter-positioning the divisible I to a divisible non-I), which is the synthesis. Reflection presupposes judgment, which is based on reason; in pure reason, the I understands that the non-I is placed there by himself, which gives us the certainty of our freedom. Man recognizes the impossibility of knowing the absolute essence of reality and searches, through observation and experimentation, to establish the laws that rule phenomena and that allow prediction. Induction is the only fruitful method and it searches for agreement, difference, the concomitant variations and the remains.

Besides knowing himself, man must become what he is, that is, actualize, become act, through will, which is his essence, the potentiality within himself. He must also know the world, which is an immense whole ruled by fixed natural laws and submitted to a process of evolution whose beginning and end are unknown. Energy is work, and work generates energy; work is a greatness that is measured by its product. All the work of culture consists in the search for happiness. Science predicts occurrences and shows the means to achieve the ends. The law of striving for perfection already exists in nature, but it is in culture that it achieves its moral character. The learned man feels that it is his duty to participate in the cultural work of humanity.

There are the eternally valid values, which are the true, the beautiful, the good and the saintly. In all knowledge, the cognizant subject has to take a position regarding certain values. The objective validity of scientific knowledge depends upon absolutely valid values, those that contribute to the elevation of life. A system of values becomes necessary, one that cannot be rigid and finished, since in historical development nothing is definitive. The will encompasses pure vitality, the exterior side, and religiosity, the interior side, the latter giving meaning to the former. The world exists, independently of cognizant individuals and of knowledge itself. The purpose of the world includes the constant elevation of its own purpose.

Righteous evidence leads to fair action, to virtue, which, in turn, leads to happiness. The good is the final purpose, and it channels and justifies conduct. Every human action seeks to bring about a good, in the search of the supreme value, happiness. Happiness depends upon the human being developing his own nature in a human, rational, specific way. The ecstatic unification with God is the greatest good, the supreme blessedness. Faith, hope and charity are essential virtues for the equilibrium of the human being. There is a mutual dependence of all occurrences. Man must always make use of methodic doubt; the most immediate knowledge is that of understanding itself. Self knowledge leads to humility. The highest degree of scientific thought is the intuitive apprehension of the particular and the general. The task of each man is to know himself and to contribute so that other men can also know themselves. By collaborating with culture the individual elevates himself from temporality to eternity.

There is desire and want, the latter subordinating the former, thanks to the education of character, the consciousness of oneself. All is presided over by a plan for educating and self-affirmation can only occur in the social. Knowledge is relative and the absolute in unknowable. Each special science is a body of knowledge only partially unified. Since absolute reality in unknowable, it is not possible to know God, since a known God would no longer be God. A synthetic reflection that seeks to understand and describe the world from the unified data of the several experimental sciences can lead to the equilibrium of the systems, a median system that remains open to the progress of thought in its two fundamental aspects, intuitive and rational.

3.3 Of science

The search for scientific knowledge is necessary to order philosophical knowledge in the sense of obtaining peace and freedom of spirit, which are the goals of the human being. His structure, his organization and his functions link man to the animal kingdom. There is a vital principle, common to both man and animal, as a modality of universal energy. The knowledge that the protoplasm is colloid of great chemical complexity and variety, very unstable, constantly changing its composition through assimilation and disassimilation, make us presume that life is an extremely complex chemical-physical phenomenon. Every living organism is an energetic system in which potential chemical energy accumulates, storing itself in the tissues, delivered by means of nutrition and respiration, and when necessary, transforming itself in the muscles, into mechanical energy, producing movement.

In the evolution of the human being, gradual evolutions and sudden variations, mutations, have been observed. The knowledge of his own brain has decisively contributed to man being able to live in peace, here and now. The knowledge of the genetic code proves that it represents the biological determination of the anatomic and functional characteristics of the organism. In the human being, development has been characterized by ever more independent conduct, providing the possibility of electing different ways, as well as broadening and multiplying them, through the human capacity to invent, construct and maintain machines. What most clearly distinguishes man from other animals is his knowledge of his own existence, his consciousness of himself. The physical, the constitution, allows us to measure and quantify the structure and dynamics of personality, the dynamic organization of the psycho-physical systems that determine the peculiar adjustments of each individual to his environment.

Psychic phenomena can be investigated objectively and quantitatively. Consciousness is, always, consciousness of something; we only exist for ourselves inasmuch as we feel ourselves existing for others. There are two types of production, the automatisms and the yields; the psychological tension determines the mental field where production occurs. The person finds himself in the median point of a limited number of functional circles, which make up the respective fields where one finds himself as a reference point that causes and is caused by the event: the dynamic field, of causation of the effects originary of the person and received by him; the field of determination, which comprises the shape and the things that are usable and transformable in the environment; the field of intention, which encompasses participation, adaptation and desire; the field of imagination, which comprises what is formed by non-spatial images of objects and possible states; the field of elevation, as a field of potential values, which comprises the set of advances, enhancements, improvements that a person can achieve.

Life is behaving oneself, it is an interior that perfects itself; form is conduct and it is guided towards a goal. The individual lives purpose, but he has no knowledge of it. The goal of development is the elevation of an instinctive being into a person. Every conduct is directed towards a goal; the first is the pleasure of function. Life always signals ahead a goal that is not directly visible, but that can be envisaged from the here and now. The functions that are gathered under the denomination of will are late acquisitions, which presuppose an elevated consciousness. Consciousness is all forms of a being-for-itself of interiority, lived, as well, where the distinction between the I and the object does not occur; phylo-genetically, it is a late phenomenon of the anima.

Love, the need of a person to feel that he belongs to another, originates from the dissatisfaction of the individual with himself. Love towards humanity is a later form in the life of the person. When the object of love is the same as the sexual object, the two sets of problems interact, increasing the complexity of the interpersonal relationship. Becoming aware of the movement that pulls him along promotes the development of the human being. In the consciousness of each one of us, development discovers itself, reflecting itself. Behavior is a function of the field that exists at the moment it occurs. The total organism is the background, from which the figure stands out, the main activity of the organism. A natural figure is the one whose background is the total organism; a non-natural figure is the one whose background is an isolated part of the organism. The organism lives in a world of experiences continuously changing, the phenomenological field, of which he is the center and to which he reacts as a whole, unless he is living traumatic occurrences or situations that are meaningless to the individual, when, then, the non-natural figure occurs.

The study of society is important in order to know the man that lives in it. One may speak of an anatomy, or social statics, which holds the quality of order, and of a physiology, or social dynamics, which determines progress. The social facts are exterior to individual consciousnesses and able to have an influence on them. Only the individual is capable of thinking; by thinking he participates in the thinking of other individuals preceding him, and adds this to his own. What matters to man is to create the living conditions that permit him to fulfill his essence, living in complete harmony with his fellow creatures. The final goal of man is the rational creation of man himself, which can only occur in a society that allows him to reach the plenitude of his humanization.

3.4 Concluding

Current knowledge, which bestows on us the culture about the human being and human group living, can be summarized as follows. The current theological-philosophical-scientific integration offers us very coherent and concise body of knowledge on the theme. Theology affirms that the goal of the human being is to be happy, and that, to be happy, he needs to follow the ten Mosaic commandments and cultivate the basic virtues of faith in the Creator, of hope in being able to understand His designations and of charity towards those who do not understand Him yet. Philosophy affirms that the free search for knowledge is necessary for the human being to know himself and become what he is, the only way to happiness; he must also know the world and develop a system of knowledge that remains open to progress of thought. Science affirms that scientific knowledge is necessary to guide philosophical thought in the sense of obtaining happiness; life is an interior that perfects itself; consciousness of himself distinguishes man from other animals and permits his elevation from individual to person, which is his final goal, and can only occur in a society that permits him to achieve the plenitude of his humanization.

4 MODULATION

My memory, remembrance, has allowed me to keep all the data of culture that reached my knowledge concerning the human being and human group living, and I have registered the ones that have endured as truths over time. The synthesis of my critical examination of these data has offered me the basis of my knowledge on the theme up to the present moment. My work as an educator has availed itself of this foundation, for more than half a century, seeking to contribute to the ultimate purpose of man, which is the rational creation of man himself, and which encompasses the modulation of his living, through the stages of his development. My intention is to have elaborated a technique that permits the attainment of this objective with the minimum expenditure of time and energy.

4.1 Considerations

In its historical ascendancy, science can be interpreted as a process by which human consciousness discovers the problematic character of the situation where it finds itself, when it feels the resistance of reality in achieving some idea that it proposes itself as an end to the action of transforming nature. What matters to man is to create the living conditions that permit him to fulfill his essence in complete harmonious living with his fellow creatures. Thought should contain the reality (topia) in which it operates; everything else is utopia; the path of history goes from one utopia to the next topia, and so on; there is, thus, a concrete reality, historical and socially determined, topia, which is in a constant process of change, and it is even possible to distinguish between the relatively utopian and the totally utopian.

The relation between utopia and the existing order, topia, presents itself as a dialectic relation: each period of time allows the emergence, in diversely located social groups, of ideas and values in which it is contained, in a condensed way, the unfulfilled tendencies, which represent the needs of such a period. The utopian function is to break the existing bonds. The utopian conception of the charismatic individual imposes itself on the already existent currents of thought in society, and change begins. The development of the human being, as well as the development of the human group, is done in stages, the topian one, of the moment, and the utopian ones, those that are to come. There is a general law, that of harmonization, that holds that the universe is harmony, seeks harmony, works harmony. The work of harmonization of the universe consists in detecting the causes of the dissonance, which are signs, warnings of saturation of permanence in a specific evolutionary level, of one or of several of the components of the harmonic whole.

In the case of the human being, the basic component of the harmonic whole is the living field, and the person finds himself in the median point of a limited number of functional circles, as a reference point that is the causing agent and is caused by the event. The other components are: perception, taking a hold of reality, relating to it in order to know it; emotion, an affective state, an inclination towards certain actions, which influences perception; intelligence, the capacity to solve problems, which influences emotion; consciousness, the being-for-himself of interiority, which influences intelligence; morality, an interpretation of what “must be”, which influences consciousness; sexuality, the entering into concrete-material communion with the universal whole, which influences morality; religiosity, the entering into abstract-spiritual communion with the universal whole, which influences sexuality.

The living field of the human being broadens according to his development; the dynamic living field, that of causation of the effects originating from the causing agent and from other sources, and received by him as caused; the living field of determination, which comprises the form and the things that are usable and transformable in the environment; the living field of intention, which encompasses participation, adaptation, desire; the living field of imagination, which embraces what is formed by nonspatial images of objects and possible states; the living field of elevation, as the field of potential values, which comprises the set of advances, perfection, improvements that a person can achieve.

The perception of the human being also develops; the perception in space, of the living field at the moment in which the phenomenon occurs; the perception in time, of the differentiation between the living field at the moment and at the previous moment; the perception in duration, of the relation between the living field at the current moment and at the previous one; the perception on the structural unity of the contraries, in the unity of mechanism and in the unity of movement.

The emotion of the human being, in his development, manifests four levels of affective relation: of shock, either pleasant or unpleasant; of anticipation, either with search or avoidance, comprising fear, anger and love.

Intelligence manifests itself: sensory-motor; symbolic-representative of the real; logical-operational about concrete reality in itself; hypothetical-deductive.

Consciousness manifests itself: spontaneous; reflective; of the absolute.

Morality manifests itself: infantile; adolescent; adult. Sexuality manifests itself: partial, in the child and in the adolescent; total, in the adult.

Sexuality manifests itself: partial, in the child and in the adolescent; total, in the adult.

Religiosity also manifests itself: partial, in the child and in the adolescent; total, in the adult.

Personality is the expression of the level of integration of its components of temperament (biochemical) and of character (ethical-social) at each moment of the individual’s life, and it can be of motivation, of control of it and of organization of this control.

Synthality is the expression of the level of integration of the individuals that make up the group, and it is affected, thus, at each instant, by the limitations of each one of the individuals that make it up, and the group can act in dependency, in counter-dependency and in inter-dependency.

4.2 Topia and utopia in the development of the human being and of the human group

Inasmuch as the evolution of the human being takes place through phases, the topian, which is that of his chronological moment, and the utopian ones, which are those of his future, we ought to consider the panorama of each one of them and plan a way to facilitate so that the next phase is reached.

From birth to nine months, the acting of the child occurs in the dynamic living field, under the primacy of instinct, instructed by perception in space, in the “here and now”, of momentary states of the organism, taken by the emotion shock, without any other type of defense, since we cannot, strictly speaking, talk about intelligence, except that of the directing dynamic potency of the universe, which guides the vital processes; his consciousness is only spontaneous pre-objectal, without morality; his sexuality is orgiastic, unbridled; his religiosity is basically nonexistent, and only the mystical-homeostatic living occurs. At this phase, the educational activity is null, and it is enough to care for the health, which includes the affective care, to attenuate the anguish.

From the age of nine months to one and a half years, the acting of the child also occurs, in the living field of imagination, at the level of naive belief, already instructed by perception in time and duration, taken by the emotion anticipation-fear, his intelligence acting only at the sensory-motor level; his consciousness is spontaneous naive object; his morality is perverted in the sense of passive submission; his sexuality is sensual-masochist; his religiosity is mythical of fear. At this phase, besides the previously mentioned cares, the caretaker must surround the child with all the care so that the child does not feel abandoned and does not cultivate unreal fears, which can cause him severe harm, and even, irreparable ones, which can harm or impede his equilibrium.

From the age of one and a half to three years, the acting of the child occurs also in the living field of imagination at the level of naive doubt, instructed by perception still in time and duration, taken by the emotion anticipation-anger, his intelligence is already acting at the symbolic-representative level of the real; his consciousness is still spontaneous naive objectal; his morality is perverted in the sense of aggressive insubmission; his sexuality is sadomasochistic; his religiosity is mythical of anger. At this phase, besides the previously mentioned cares, the caretaker must surround the child with all the care so that the child does not give in to crises of anger when faced with frustrations, crises which can also cause damage to the child’s health and therefore to his equilibrium.

From the age of three to six, the acting of the child occurs also in the living field of imagination at the level of naive cunningness, instructed by perception still in time and duration, taken by the emotion anticipation-false love, his intelligence is still acting only at the symbolic-representative of the real level; his consciousness is spontaneous objectal and distorted by permissiveness; his morality is perverted in the sense of pseudo-submission; his sexuality is permissive sadomasochistic; his religiosity is mythical of pretense. At this phase, the child already begins to rehearse some kinds of conduct to find the one that will get him what he needs, and it is the role of the caretaker to facilitate these efforts and guide him in the sense of the right conduct, in order to prevent him from becoming fixated in pretense, which will, certainly, cause serious disturbances to his equilibrium.

From the age of six to twelve, the acting of the child occurs, most commonly, in the living field of elevation at the concrete level, instructed by perception still in duration but now at the level of reflected freedom from the dichotomy resulting from the crime-punishment relation, taken by the emotion anticipation-true love naive, his intelligence already acting at the level of balancing internal symbolic-representative operations on the real; his consciousness is reflective on the concrete; his morality is practical-utilitarian; his sexuality is occasional; his religiosity is mythical latent. At this phase, due to the maturation of his organism, the child develops to reasonable responses, and it is the responsibility of his caretaker to give him the information he needs and to direct his upbringing, inaugurating, thus, the basis of his education.

From the age of twelve to fifteen, the acting of the preadolescent occurs, most frequently, in the living field of elevation, at the abstract level of pugnacity, instructed by perception on the structural unity of the contraries, analytic, taken by the emotion anticipation-anger reflected, his intelligence acting at the level of balancing internal operations on the abstract in service of reflected doubt; his consciousness is reflective on the abstract at the level of doubt; his morality is of pugnacity at the abstract level; his sexuality is sadistic; his religiosity is mythical belligerent. At this phase, the blossoming of his sexuality and of his capacity to abstract lead him to develop to responses of reasonable doubt, and it is the role of the educator to give him all the information that will correct and direct his belligerent philosophical thinking.

From the age of fifteen to eighteen, the acting of the adolescent already occurs in the living field of elevation at the abstract level of search for his own consensus, instructed by perception on the structural unity of the contraries, synthetic, broadened by perception on the unity of mechanism, analytic, taken by the emotion anticipation-fear reflected, his intelligence acting at the level of balancing internal operations on the abstract in service of the search for his own consensus; his consciousness is reflective on the abstract at the level of the search for his own consensus; his morality is also of search for his own consensus; his sexuality is reflected masochistic; his religiosity is mythical masochistic. At this phase, the maturation of his organism leads the adolescent to consolidate the basis on which he had been building his progressive construction, and it is the role of the educator to give him all the information that will correct and direct his pacifist philosophical thinking.

From the age of eighteen to thirty, the acting of the young adult occurs in the living field of elevation at the abstract level of cooperation with the community, instructed by perception on the unity of mechanism, synthetic, and in the unity of movement, analytic, taken by the emotion anticipation-true love to the community, his intelligence acting at the level of balancing internal operations on the abstract in service of cooperation at the communitary level; his consciousness is reflective on the abstract at the level of cooperation with the community; his morality occurs at the level of search for consolidation of independence and devotions of love to the family and the community; his sexuality and his religiosity are socialized. At this phase, a lasting stability allows the young adult to broaden his consciousness of himself and of himself in his nearby world, and it is the role of the educator to help him consolidate his communitary philosophy.

From the age of thirty to sixty, the acting of the mature adult occurs in the living field of elevation, at the abstract level of cooperation with humanity, instructed by perception in the unity of movement, synthetic, taken by the emotion anticipation-true love for humanity, his intelligence acting at the level of balancing internal operations on the abstract in service of humanity; his consciousness is reflective on the abstract at the level of cooperation at the humanistic level; his morality occurs at the level of organization in the sense of cooperation with humanity beyond conventions; his sexuality and his religiosity are humanistic. At this phase, the mature adult broadens his consciousness of himself and of himself in his more distant world, and it is the role of the educator to help him in the consolidation of his humanistic philosophy.

From the age of sixty years on, the acting of the old adult occurs in the living field of elevation at the abstract level of integration with the cosmic totality, instructed by perception in the synthetic unity of movement of the absolute, taken by the emotion anticipation-true love cosmic, his intelligence acting at the level of balancing internal operations on the abstract in service of the totality; his consciousness is of the absolute; his morality is of complete freedom; his sexuality and his religiosity manifest themselves as cosmic. At this phase, the cosmic adult fulfills the destiny of the human being, whose faith in himself and in the destiny of the world makes him an educator of himself and of other human beings, in permanent communion and service.

The role of the educator is thus to assist the individual and the group in each topian phase of his existence, helping him to envisage the next phase, utopian, and make it real in his living. The educator must avoid situations that can lead the individual and the group to anguish, to unreal fear, to anger in face of frustrations, to a fixation on pretense, to naive practicality, to develop belligerent and pacifist philosophies, and guide him in his adult development, which consists in broadening his communitary philosophical thinking into humanistic and cosmic thinking. Education is perceivable in the phenomenon, in the conduct, and it is the role of the educator: in the childhood of the human being and of the human group, to condition them to appropriate conduct; in preadolescence and in adolescence, to alert them about the inappropriateness of pacifistic and belligerent conduct; in adulthood to help them to strengthen their communitary, humanistic and cosmic conduct.

5 LIFE AND UTOPIA

I hope I have achieved my intent, which is to contribute so that my vision of the meaning of life is shared with all. As I explained in the introduction of this communication, my vision is interior, esoteric, and it encompasses the universal whole, cosmovision, especially the human being and the human group, anthropovision, and the work of the human being and of the human group living, ergovision.

Inasmuch as every human being feels the need to interpret the meaning of life, and that, it is presumed, he has within his intimateness the truth that is granted him to know, it is necessary that he starts off down the path, acquires culture, analyzes critically the culture acquired and formulates the truths that he finds, in order to be able to develop, to create his rationality, the only way to achieve his humanization.

My memory, remembrance, brought to light the uselessness of the theologies, except in the transcription of the Mosaic commandments and in the affirmation of the utility of the virtues of faith, of hope and of charity. It brought to light, as well, the uselessness of the philosophies except in the search for logic of thought. Science has been more objective, and definitions of the “soma”, the “psyche” and the “socius” have given greater credibility to the knowledge of the human being and of the human group.

My critical examination of the culture I have acquired, my cultural moment, has concluded what follows. The goal of the human being is to be happy,and to be happy he needs to follow the ten Mosaic commandments and to cultivate the basic virtues of faith in the Creator, hope in being able to understand His intentions and charity with those who have yet to understand Him; to this end, he needs to search for knowledge of the world and of himself in this world.

Based on my memory, remembrance, and on my critical examination of the culture I have acquired, my cultural moment, I have elaborated a system of knowledge open to the progress of thought, which I have denominated analytical-phenomenological-existential: analytical, because it takes into account concretism which leads to physicalism, and abstractionism which leads to mentalism; phenomenological, because it takes into account synthetic reflection, which aims to understand and describe the world starting from the unified data of the experimental sciences; existential, because it takes into account that the scientist, or the educator, is, also, object of and in the event.

My system of knowledge states that there is a general law of harmonization of the individual and of the group, in the universe, and that this general law, in the individual, is explained through the specific laws of the living field, of perception, of emotion, of intelligence, of consciousness, of morality, of sexuality and of religiosity, which inform the personality, and in the group, through the personalities of the individuals that constitute it, which inform the dependent, counter-dependent and interdependent synthality.

The stages of development of the individual and of the group envision the different syntheses of the personalities of the individuals and of the synthalities of the groups. Each stage provides a specific type of adaptation, of the individual and of the group, to reality. There is a long period of adaptation before the individual and the group achieve full maturity, and these must provide the appropriate environment for the development of the other individuals and groups.

The relation between utopia and the existing order, topia, points towards, in the development of the human being and of the human group, the stage in the moment of each one, human being and human group, as topian, and to the following stages, object of modulation, as utopian stages. One must consider that life is invisible, and so is thought, therefore, life and thought are utopian. Only behavior makes life and thought visible, topian.

Education informs the individual and the group, offering them the resources for their upbringing. The information granted should be real, true, which excludes the core of religious beliefs, which are based on absurd affirmations about sin, guilt and punishment, as if the Creator would form deficient creatures in order to punish them for their inappropriate conduct; such reasoning does not withstand even the logic of children between the ages of five and six years with normal intelligence.

Another source of misunderstandings that obscures truth is that which has been guiding the sexual living. The discovery of the mechanisms of pregnancy and the means to prevent it have been hindered, in practice, by millenary preconceptions. As though this were not enough, ignorance concerning the fact that the woman’s orgasm depends, exclusively, on the stimulation of the clitoris, which occurs, only occasionally and sporadically, in copulation, has caused unfortunate dramas in the life of couples.

As well as the true information that must be provided to those being educated, which excludes the utopia of all religions and the preconceptions related to sexuality, the educator must, when trying to guide and direct their development, provide them with the example of his own living. Every human being is a pilgrim, in his private pilgrimage from the cradle to the grave, and it is the role of the educator to help him become conscious of his peculiar situation as a thinking animal, of a participant creature in the Work of the Creator.

One must consider the psychically normal individual, he who is able to bear solitude because he can learn to love, and the individual who is psychically fragile, psychotic, who cannot bear solitude, since he is incapable of loving. The educator can help both, the first, by loving him and teaching him about love, and the second, by loving him and teaching him the appropriate conduct to obtain love. There are, however, some psychically fragile individuals who are unable to learn even the appropriate conduct to obtain love, thus becoming a social inconvenience.

One must bear in mind that life corrects itself, and that the educator is, merely, a cog in the gears, and it is his role to give the example of his conduct, offer true information and contribute to the upbringing of the individuals and of the group. My technique, under the primacy of learning, offers a safe path for educators to help individuals and groups in their development, in order to consciously participate in the phenomenon of life, which demands the constant exercise of freedom of thought.

My vision of the meaning of life is founded on the belief that the Creator wishes for our happiness, the reason why he provided us with the ability to conjure up in our mind a picture of reality, and to work on this picture, our living field, in a way that we perceive ever more the amplitude of our living in the world, and cultivate the positive emotions of love, with an ever sharper intelligence on the path towards consciousness of the whole and the adoption of a morality, a sexuality and a religiosity that are universal.

I hope that I have accomplished my intent, having, thus, the satisfaction of having understood the program of my destiny, which is to educate myself ever more and to contribute to the education of everyone, based on the principle that what is, is by the will of the Creator, the reason why we must always start from the total acceptance of everything that is, so that we can participate in the evolution of the whole. I thank the Creator because I exist and because I feel participant in his Work, which has in Him the Beginning and the End!

Table of Contents

1. PREFACE

2. PRESENTATION

3. 1 UTOPIA AND LIFE

4. 2 REMEMBRANCE

1. 2.1 Contributions from theology

2. 2.2 Contributions from philosophy

3. 2.3 Contributions from science

4. 2.4 Concluding

5. 3 MOMENT

1. 3.1 Of theology

2. 3.2 Of philosophy

3. 3.3 Of science

4. 3.4 Concluding

6. 4 MODULATION

1. 4.1 Considerations

2. 4.2 Topia and utopia in the development of the human being and of the human group

7. 5 LIFE AND UTOPIA