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

THE TECHNIQUE

Editorial Coordinator

Sílvia Raquel Amorim Braga

Revision

Paulo José Ribeiro Teixeira

Translation

Jefferson Wolfe Conboy
Soledade Fonseca da Mota

Collection: A Dawn Emerges, 5

Belo Horizonte | 2017

Collection: A Dawn Emerges, 5

Brasil, Maria Auxiliadora de Souza

The trilogy: science: on analytical-phenomenological-existential psychotherapy: the technique / Maria Auxiliadora de Souza Brasil. Translation by Jefferson Wolf Conboy; Soledade Fonseca da Mota. Belo Horizonte: Fundação Souza Brasil , 2017. V. 3. (A Dawn Emerges, 5). 4 Volume set.

ISBN 978-85-60974-14-6 (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 THE TECHNIQUE: AN ERGOVISION

The Analytical-phenomenological-existential psychotherapeutic Technique resulting from the Analytical-phenomenological-existential psychotherapeutic Theory, which is a hermeneutical exegesis of the analysand-analyst datum at the ontic-anthropological level is also supported, consequently, in fundaments that are at the same time real and ideal. Its operationalization is carried out through the real and ideal knowledge of the phenomenon human life in this universe. It derives from the principle that the human being does not have a fundament because he is abyss, he is a founder, and he is a founder in freedom. It uses the principle of sufficient reason, a founding principle which has as its basis the former. It holds that the being determines the fundament, that he freely establishes the conditions that then necessarily unfold.

Such fundaments, which are esoteric, concern themselves with the relationship between the superior mind, the spiritual, the “nous”, and the inferior mind, the rational, the “psyche”, considering that the conflict between them, which determines the circularity of conduct, the eternal return to the ancestral myth of the crime-punishment relation, results from unconsciousness, from ignorance. They teach that the human being passes from ignorance, the spontaneous existential life, to wisdom, the reflective and full life, through knowledge, which is universal, unique in its essence, diverse in its appearance. They value intuition as the basic instrument for understanding the symbolic language of Creation, complemented by reasoning, which the human being must correct ceaselessly.

The esoteric vision that guides the fundaments of the technique forestalls itself, on the one hand, against the exaggerations of the mentalist techniques, which lose themselves in the disorderly analysis of the psyche, and, on the other, against the exaggerations of the physicalist techniques, which get lost in the disorderly analysis of behavior. The technique considers the belief in God a way, a phase of the human being’s search for himself, and forestalls itself against the reflectionism of the spirit, which makes God the image of his need at each moment of his development, and hinders the understanding of the great esoteric myth of the torn and devoured god, that is, analyzed and interiorized. It tries to preserve the true meaning of pure knowledge, of the unity of thought that explains the relation between the fulfillment of being and of being in the world.

The technique considers the esoteric vision the only key to apprehend the endeavors of the human being’s search to understand reality. It uses the symbol as the food of the spirit, destined to bring about awareness of the existing symmetry between the individual spirit and the world of objects, material par excellence, for the evolution of the human being. It considers that nature, in its diversity, from the body of the individual himself, is a set of symbols that integrates him into the visible world, the super-symbol called Creation, of which he must avail himself for his evolution. The decodification of the symbol leads to the understanding of the meaning of individual life and of existence as a whole.

The technique considers that nature, reality, has suffered different readings, due to the use of a variety of methods, which often follow opposite paths, and it intends to present a common ordering of all the data gathered, so that no efforts of human thought are lost in this sense, whether mentalist, whether physicalist. It intends to return to the great esoteric myth of the torn and devoured god, starting from individual dramatization, following the particular reading of each human being and of each human group, and detecting where each one abandoned the path of authenticity and, surrendering to the fallacies of his particularizing reasoning, took the path toward the sterile endeavor of mystification.

The technique, at the same time that it intends to unify the data of the different readings of reality, seeks to maintain a theoretical position that the esoteric vision cannot suffer historical changes because its characteristic is to keep itself in the total-globalizing perspective of confrontation with known reality, with what is knowable and with what is merely intuited, that is, the whole truth. It seeks thus to avail itself of the particular esotericisms of other techniques, without losing sight that they remove what is essential of their symbolic language and their operationalization from the latent base of universal esotericism, from the functional technique of the law of God, since even though human understanding cannot reach it, there must be a truth, a goal, a destination.

2 OPERATIONALIZATION

The Analytical-phenomenological-existential psychotherapeutic Technique, intends to combine the mentalist techniques with the physicalist techniques, the “case studies” with “human engineering”. It seeks to follow the normal and pathological development of the human being and of the human group in function of the general law of harmonization and the particular laws of the living field, of perception, of emotion, of intelligence, of consciousness, of morality, of sexuality, of religiosity, of personality and of syntality, under the primacy of the operational law of learning. It offers a safe procedure for the individual and human group to be able to resume the path to their development.

The Analytical-phenomenological-existential psychotherapeutic Technique is a coherent and formalized body of procedures meant to promote the development of the human being and of the human group, therefore a functional technique. Its operationalization begins with the observational terms of the theory, which refer to the entities or phenomena human being and human group. At the same time that it directs acting, it is open to physicalist and/or phenomenalist observations of the proposed theoretical terms, with the aim of incorporating them into its functioning, and it uses temporary formulas to control its procedures. The technique is realistic because it is based on a realistic theory, which describes the entities postulated by it; it is formalist because it is a functional tool, useful, and it is reductionist because the theory it uses does not postulate a difference in nature between natural and social sciences.

The operationalization of the technique, beginning with observational, technical and formal terms of the theory, seeks to combine description, the authentic method of the science (in empirical terms), with explanation, illegitimate speculation about the final causes (hypothetical terms), and with understanding, the typical method of the sciences of the spirit, which occupy themselves with the meaning of life (broadening the use of hypothetical terms). The technique treats that which is established in the different mentalist and physicalist techniques, combined with that which is established in philosophy and in theology. It thus intends to enable the return to the living remains of each individual and of each group and to follow the free examination of these remains with the aim of reformulating conduct in terms of taking up the way of redemption again.

3 SYSTEMATIZATION

The systematization of the technique is real and conceptual: it is real when it treats the entities human being and human group; it is conceptual when it treats the enunciations about such entities. It supports itself in the fact that, if knowledge is possible, it is only so due to the necessary correspondence between the real system and the conceptual system. We intend to present the operationalization of conduct in an orderly way, with established steps based on principles and laws that guide the theory from which it arises. We have adopted procedures that make the technique a practical and safe route for the meeting of the analysand-analyst.

3.1 The definition

The Analytical-phenomenological-existential psychotherapeutic Technique, is a coherent and formalized body of procedures to treat the human being and the human group. It is a scientifically elaborated technique, since it presents a sequence of actions derived from a scientific theory, it registers observable consequences resulting from the conjugation of observable facts with a series of previously elaborated fundamental hypotheses, bringing together the two moments of the knowledge of reality, that of common sense and that of science, which constitute the wealth of knowledge of the mind. It accompanies the human being and the human group on its developmental path, seeking to promote the appropriate dialogue contributing thus for them to correct the perverted destinations of their living with the least possible expenditure of time and energy.

3.2 The terms of what was defined

The technique is analytical, from scientific analysis, because in the treatment of the human being and of the human group, it takes into account all the techniques resulting from the two great lines of knowledge, concretism, which leads to physicalism, and abstractionism, which leads to mentalism. From concretism, which has mechanicism as its counterpart in biology, it adopts: the investigation of the physical, in its relation with temperament and with conduct; the study of the individual case, in its uniqueness; the analysis of the criterion, a combination of the hypothetical-deductive method propositional test with the technique of factorial analysis; the laws of learning. From abstractionism, which has vitalism as its counterpart in biology, it adopts: the analysis of discourse, of nonverbal behavior, of dreams and of active imagination, through the method of internal consciousness; the interpersonal attitude of participant observer; the diagnostic recommendation.

The technique is phenomenological, from scientific phenomenology, because in the treatment of the human being and of the human group, it uses synthetic reflection which treats events using the unified data from experimental sciences. From the so called empirical experimental sciences, which are those that deal with the experiences of the experientialists, experimentations, which are experiences about the phenomenon, reductive observations of the sensorial data, it adopts the basic concepts of “form” and of “psychic field”. From the so called eidetic experimental sciences, which are those that deal with the experiences of the phenomenon, direct apprehension of significant relations in an interpersonal or multi-personal context, a type of experience that gives meaning to the first, since what is conceived is abstracted from what is lived, it adopts the basic concept of “intentionality”. It thus, takes into account, all the experiments relating to the biochemical component, which constitute the temperament, the ethical-social component, which constitutes the character, and the constant interaction between both.

The technique is existential, of the aesthetic dimension, because in the treatment of the human being and of the human group, it takes into account, in the operationalization based on the phenomenological-scientific synthesis of scientific analyses, that the scientist, or the group of scientists, are human beings, or a human group, and, as such, also an object of and in the event. Supported by the aforementioned theory, which establishes the basis of the empirical-eidetic experimental science, it adds the aesthetic dimension to the psychotherapeutic relation, of the created-creator, of the human being-being, of the participant individual conscious of his professional role. As such, the analyst also becomes analysand, and the analysand also becomes analyst, both seeking, mutually and permanently, the best path to free themselves from the eternal return to destitution and despair, in the search for peace and harmony, of living eternity in temporality.

The technique uses the hermeneutical exegesis of the analysand-analyst datum at the ontic-anthropological level because, when it adopts the contributions of the empirical and eidetic sciences for the treatment of the human being and of the human group, it does so seeking the correct, true, profound meaning of words, the laws that guide the universe of communication about the analysand-analyst datum, which is the object under consideration, the event, which becomes effective in the meeting. It uses the meeting, which has in itself, in its structure and dynamics the essence-potency and the energy-action which fulfill the destination of the total being in the particular being, each event. The level of exegesis is ontic-anthropological since the technique, when treating the human being and the human group, also deals with the world, from the bodies of the analyst and analysand themselves, as instruments of material work in service of spiritual work, with the aim of living eternity in temporality, encompassing the totality of the real.

3.3 The general fundamentals

The technique is founded in an esoteric vision of the world and of the human being in the world because it encompasses all of reality, the only way to treat the human being and the human group in a truly scientific way. Founding itself on a theory that unveiled the myth of the need to repeat the opposition between the spiritual mind, the “nous”, and the intellectual mind, the “psyche”, it works to clarify the meaning of this repetition. It starts from the principle that conflict occurs as a result of the ignorance of the human being and of the human group as to how to reconcile the yearnings for spiritual peace with the urgencies of the organism to survive, hence the need to know the causes of conflict, which can only happen through its repetition.

Life as work, “werg”, is a demonstration that, when reflex and instinct are not enough as instruments to guarantee survival, affect emerges. Affected by need, the human being awakens to conscious intention, and his first feeling is that he is on his own, and his imagination is that he has committed some kind of mistake so that his survival, at a certain moment, had lost its meaning as something freely given and presented itself as a problem. He begins to need to know the world, which for him is darkness, so that he can get his sustenance in everyday life. His salvation is dependent upon learning the meaning of life, which includes, necessarily, learning to survive.

Solving the conflict between the yearning for peace, a return to living in the “nous”, and the unsatisfied needs resulting from the imperfect service to the “psyche”, becomes the primordial task of the human being, individually and in a group. Existential everyday life, the scenario where the human being and the human group act, is the material they have from which to learn to survive. Blindly struggling, they always return to the starting point until they are able to figure out the cause of the conflict: their insistence on expecting the miraculous return of lost paradise. As long as the human being does not allow himself to stop in order to reflect, it is impossible to begin the reconstitution of his own being, and reflection only occurs in moments of satiety, when the individual is living moments of relative homeostasis.

The technique uses intuition, direct, interior knowledge, that the individual can have of himself and that captures the symmetry between the individual spirit and the world of objects. Intuition leads the individual to place himself outside the objects that he needs to keep himself as a subject. Empirical intuition leads him to the direct search for the essential means of survival; rational intuition broadens his possibilities of existence, generalizing the knowledge of these means; metaphysical intuition seeks to give meaning to all this labor. From his needs, the human being perceives himself dependent upon the objects and starts to question the reason of everything that is, to hope that there is a meaning to life, a goal to be reached.

The technique uses deduction, indirect knowledge, but also interior as intuition, that the individual can have of himself, due to reasoning. Deduction leads the individual to elaborate the data of intuition, seeking to arrive at “irrefutable” conclusions, that will soothe him in terms of imagining that he has unraveled the problem of survival. Biased deductions, based on false premises lead to pre-conceptions, to “fixations”, crystallizing the individual’s conduct in the phase in which such deductions took place. The perseverations of conduct based on these fallacies start to constitute a “second nature”, from which the individual can only free himself when he takes the premises up again and reformulates them.

The technique uses induction, also indirect knowledge as deduction, interior as deduction and intuition, but also external, that the individual can have of himself, also due to reasoning, as deduction. Induction leads the individual to elaborate the data of intuition, seeking the immediate practical results of his experience in terms of guaranteeing survival. Biased inductions, based on false experience, pseudo-experience, strengthen preconceptions, fixations, crystallized conduct. The perseveration of conduct based on these fallacies reinforce the “second nature” of the individual, from which he will only free himself when he reflects about the false experiences.

The technique uses the harmony that the theory finds among religion, philosophy and science, seeking to clarify for the individual and the group the pseudo-discrepancy between the purely material work and its meaning as spiritual work. It seeks to familiarize the individual and the group with the meaning of this relation, so that they are able to live eternity in temporality, to understand the will of the directing dynamic potency of the universe and become conscious participants in the universal creation. It starts from the principle that the human being is a repository of all truth, who for some reason, does not allow himself, in general, to unveil it for himself, and that the experience of the individual is personal and nontransferable.

The technique uses the religions to tackle the issue of the existing symmetry between the individual spirit and the world of objects, a symmetry that presents itself as a pre-existing spiritual supra-reality that clarifies the universe of phenomena. It deals with the intuitive need of the individual to reconnect himself to the origin, which includes, necessarily, the idea of the existence of God, based on the habitual hypothesis, present in theologies, of a oneness principle which differentiated itself, in its essence, in diverse elements, preserving the same plan in all of its smaller individuations. It holds that each individual believes in what he needs to believe, according to his developmental moment: of helplessness, of rebelliousness, of participation in the work of the Creator.

The technique uses the philosophies to tackle the issue of the universality of the spirit and the consequent penetration of the true meaning of the infinite unity of the universe. It deals with the deductive need of the individual to seek the logic of his formal-dialectic assertions about the meaning of life, starting from the habitual hypothesis, present in philosophies, that reason, originally materialistic, if taken to the ultimate consequences of reflection, arrives, through logic, at the conclusion that: existence goes beyond science; the world exists independently of being well or badly known; man “is” independently of knowing that he “is being”; the phenomena go far beyond the human capacity to become conscious of them. It considers that each individual positions himself philosophically according to the developmental moment of his consciousness: spontaneous, reflective, of the absolute.

The technique uses sciences to tackle the issue of the universality of matter and the consequent proof of the existence of the “in itself”. It treats the inductive need of the individual to seek the veracity of his perceptual-experimental assertions about the meaning of life, starting from the habitual hypothesis, present in sciences, that the individual expresses himself, at each moment of his life, according to the level of integration of the components of his temperament and character. It considers that the individual becomes a person in function of the transformation of his instinctive, impulsive, unconscious living, into rational, intelligent, conscious living, and that he has, in his own bio-psychosocial essence, the key to the mystery of existing.

3.4 The analysand-analyst event

The analysand-analyst event is a “sui-generis” event because it is artificial. It is artificial because it intends to offer an experiential-experimental situation, that is, a parallel existential living, disassociated from reality, where the analysand can perceive more clearly and more quickly where the failings in his reasoning are about human relationships and his consequent inappropriate and fruitless acting. It is an unconscious or semi-conscious attempt on the part of the analysand, and necessarily conscious on the analyst’s part: a presumably mature human being, the analyst, offers to a proven immature human being, the analysand, a special circumstance for acting out his perceptions on life without placing himself at risk of any type of retaliation.

The analysand-analyst event has received the denomination of psychotherapeutic meeting, which means a situation in which a supposedly sick individual looks for another individual supposedly capable of promoting the means of his cure. In the case of problems of the psyche, the term sickness, a lack of health, applies to the phenomena related to the difficulties of the “psyche”, inferior mind, rational, to place the “soma”, the material body, in service of the “nous”, superior mind, spiritual. Historically, the therapists were monks who lived throughout the lands of Egypt, probably connected to the millenary sect of the Essenes, healers, Jewish sectarians in the times of Maccabeus, whose doctrines had much in common with that of the first Christians.

The analysand-analyst event, is thus, millenary. It derives from the need of individuals to understand the meaning of life and the meaning of their own existing. It is presumed that the analyst, psychotherapist, Essene, soul healer, has reached the consciousness of the absolute or, at least, developed reflective consciousness so as to be able to envision it and has as a goal to approach it ever more. It is also presumed that he, the analyst, has the knowledge of the dynamics of the human psyche in its development, a dynamics that must, necessarily, occur according to a scheme, a scheme that is naturally subject to perturbations, whose dynamics the analyst must also know. It is presumed, furthermore, that the human being has, inside himself, all the truth, and that it is the analyst’s role to help him discover why he is afraid of getting in touch with it.

The analysand, the human being who presumes himself to be sick in the “psyche”, is an individual whose relationship with life is disturbed by his incapacity to overcome the basic events of the separation from vital objects and to deal with the world so that the meetings with them occur again, and in the frequency and intensity awakened by his desires. The analysand does not know the dynamics of the relationships and randomly repeats behavior that, sometime, somehow, was gratifying, but is in the current framework of circumstances inappropriate. The inappropriateness of his conduct to satisfy his desires is, thus, the reason that leads him to the analyst. It may also occur that his incapacity is such that he needs to be taken to the analyst by a third, more well-advised, party.

In general, the analysand manifests psychogenic affection diseases in which the symptoms are a symbolic expression of a psychic conflict whose roots can be found in the history of his childhood. In such situations he will act in the meeting with the analyst in the same way he has acted since his childhood, since the occasion when his understanding about the world suffered a blockage and his comprehension became crystallized. In other, more serious, situations the analysand manifests primary perturbations in the vital energy relationship with reality, causing the internalization of this energy, which often, impedes him from looking for an analyst, when thus, his referral to an analyst is done through a third party, to whom his living is burdening in a more compelling way, psychically and/or economically.

There is the milder case in which the analysand is living a psychic conflict resulting from an unprecedented situation in his life, for which he does not yet have the parameters, and in this situation he will act objectively with the analyst in search of brief counseling; such an approach, nevertheless, may be concealing a more serious situation, and the analysand will fall into one of the two situation categories previously mentioned. On the other hand, it may occur that the analysand comes on his own initiative in a moment of improvement in a more serious situation, or it may occur that the analysand is brought by a third party in a moment of weakness, which is episodic.

In any of the cases, the analyst will always be the reference of someone’s desire, whether it is the analysand, or he who is trying to share with the analyst the burden of his relationship with him. In the quality of a receptacle of anxieties, the analyst needs, when admitting that the event occurs, to be with his vital energy at least at the minimum satisfactory level with reality, that is, physically healthy, and have at least sufficiently solved his problems of object-separation and of dealing with the minimal objects necessary for his survival. He must also always take care of his physical health and it is also recommended that the analyst be assisted, at least periodically, by another analyst or by a group of analysts.

The analysand-analyst event is, thus, a laboratory where the structure and dynamics of the analysand’s psyche will be detected in order to check which concepts must be reformulated, and therefore, which attitudes must be suppressed, modified, substituted or created. Since, in the event, there are at least two human beings in action, the dynamics of the situation must be understood in terms of interaction: action cause reactions in both parties, the analysand also becomes analyst and, consequently, the analyst also becomes analysand. Such interaction, demands from the analyst a plasticity of acting which can only occur if he can rely on a probable etiological diagnosis of his own psyche and of the psyche of the analysand, inserted in a well-formulated theoretical-practical conception.

3.5 The probable etiological diagnosis

The probable etiological diagnosis of the psyche, whether of the analysand, or of the analyst, is a formalized attempt to describe its current state, structure and dynamics, based on well-formulated laws and principles. The diagnosis is a result of the syndrome, a set of signs and symptoms, and permits the diagnosis, which will guide the treatment. The similarity of symptoms requires the differential diagnosis among the syndromes. The etiology, origin, of the symptomatic signs of the syndrome, instructs the diagnosis, and the differential diagnosis broadens the possibilities of treatment. The terms of the diagnosis are probabilistic, and there is no certainty except through the cure, which may, however, occur randomly, without being an irrefutable proof of the diagnosis.

The Analytical-phenomenological-existential psychotherapeutic Theory presumes that the goal of the human being is happiness, for which he needs freedom with responsibility, which demands consciousness and morality at their highest level of development, so that they can promote the harmonization of his total being, necessary to live in peace, the natural atmosphere of happiness. The theory expresses the greatest degree of harmonization of the human being with the following formula: h = f [p3(3) = f [lf5(2.5); pc6(3); e4(6); i4(5); c3(2); m3 (3); s2(3); r2(3)] that is: harmonization (h) is a result of the maximum degree of personalization p3(3), with the organization of psychosocial motivation of cooperation at the universal level, which is a function of the interaction, at its maximum degrees: of the living field of elevation at the abstract level of integration with totality lf5(2.5); of perception of unity of movement at the level of integration with totality pc6(3); of emotion anticipation cosmic love e4(6); of intelligence of operations about abstract reality in service of totality i4(5); of consciousness of the absolute, of individuality as part of totality c3(2); of morality of the old adult, with organization in the sense of cooperation with totality m3(3); of total adult sexuality socialized at the cosmic universal level s2(3); of religiosity total adult in the sense of loving and serving r2(3).

The theory expresses the highest degree of harmonization of the human group with the following formula: hg= f (s3)=f [p3(3);p3(3);p3(3);...np3(3)], that is: the harmonization of the human group (hg) is a function of the maximum degree of syntalization (s3), which is a result of the interaction of a certain number of people (n), functioning at the highest level of personalization p3(3).

The theory presents elucidating formulas of typical diagnostic frameworks that function as referential syndromes for the probable etiological diagnosis. Such formulas represent the degrees of harmonization possible at each developmental m o m e n t o f t h e i n d i v id u a l ; t h e s i m p l e c o m p a r i s o n o f h i s probable etiological diagnosis with the referential syndrome of his chronological age shows the lag of his development and the path to be treaded to equate his current psychic state with the chronologically possible psychic state. There are ten referential syndromes, which correspond to ten formulas, according to the developmental scheme of the human being, and that can be registered as follows.

In the age range of birth to nine months, we have the referential syndrome that corresponds to the following formula: h = f [p1(1)] = f [lf1; pc1; e1; i0; c0g 1(1); m0; s1(1.1); r1(1.1)] that is, the degree of harmonization possible from birth to nine months consists in the following interaction: dynamic living field of stimulus-response lf1; perception in space pc1; emotion shock e1; intelligence only of the directing dynamic potency of the universe i0; consciousness initially nonexistent and later spontaneous pre-object c0g1(1); morality is nonexistent m0; sexuality is partial infantile with a disposition for the orgiastic s1(1.1); religiosity is partial and infantile with a tendency to the orgiastic r1(1.1). Therefore, the psychic structuring of the individual from birth to nine months occurs only at the level of organic motivation p1(1), with ineluctably passive-dependent conduct in pre-object relations.

In the age range of nine to eighteen months, we have the referential syndrome that corresponds to the following formula: h = f [p1(2.1)] = f [lf2,3,4(1); pc2,3(1); e2(1); i1; c1(2.1); m1(1); s1(1.2); r1(1.2)] that is, the degree of harmonization possible from nine months to eighteen months consists in the following interaction: dynamic living field of stimulus-response, of determination, of intention and of imagination, the last one only at the level of naive belief lf2,3,4(1); perception in time and duration, the latter only at the level of the dichotomy satisfaction-relief and dissatisfaction-anguish, with the connotation of fear pc2,3(1); emotion anticipation-fear e2(1); intelligence at the level of balancing external sensory and motor actions i1; consciousness is spontaneous object precarious at the level of naive belief c1(2.1); morality is infantile, perverted in the sense of passive submission m1(1); sexuality is partial infantile with a tendency to masochistic sensual passivity s1(1.2); religiosity is partial and infantile with a mythical disposition of fear r1(1.2). Therefore, the psychic structuring of the individual from nine to eighteen months occurs at the level of organic and psychosocial motivation, with passive perverted control p1(2.1), in precarious object relations, along the lines of fusional unity.

In the age range of eighteen months to three years, we have the referential syndrome that corresponds to the following formula: h = f [p1(2.2)] = f [lf4(2); pc3(2); e3(1); i2(1); c1(2.2); m1(2); s1(1.3); r1(1.3)] that is: the degree of harmonization possible from eighteen months to three years of age consists in the following interaction: dynamic living field of stimulus-response, of determination, of intention and of imagination, the last one at the level of doubt lf4(2); perception in duration at the level of the dichotomy resulting from the crime-punishment relation with the connotation of anger pc3(2); emotion anticipation-spontaneous anger e3(1); intelligence at the level of balancing internal actions, symbolic-representative of concrete reality in service of naive doubt i2(1); consciousness spontaneous object precarious at the level of naive doubt c1(2.2); morality is infantile, perverted in the sense of active-aggressive insubordination m1(2); sexuality is partial infantile, with a tendency to naive sadomasochistic aggression s1(1.3); religiosity is partial and infantile with a mythical disposition of anger r1(1.3). Therefore, the psychic structuring of the individual from eighteen months to three years of age occurs at the level of organic and psychosocial motivation, with active-aggressive perverted control p1(2.2), in aggressive-dyadic object relations, but still along the lines of fusional unity.

In the age range of three to six years , we have the referential syndrome that corresponds to the following formula: h = f [p1(2.3)] = f [lf4(3); pc3(3); e4(1); i2(2); c1(2.3); m1(3); s1(1.4); r1(1.4)] that is: the degree of harmonization possible from three to six years of age consists in the following interaction: dynamic living field of stimulus-response, of determination, of intention and of imagination, the last one already at the level of naive shrewdness lf4(3); perception in duration already at the level of naive freedom from the dichotomy resulting from the crime-punishment relation pc3(3); emotion anticipation-false love e4(1); intelligence at the level of balancing internal actions in service of naive shrewdness, i2(2); consciousness is spontaneous object precarious distorted by permissiveness c1(2.3); morality is infantile, perverted in the sense of pseudo-submission m1(3); sexuality is partial infantile, with a tendency to permissive sadomasochistic pseudo-submission s1(1.4); religiosity is partial and infantile with a mythical disposition to make oneself object of adoration r1(1.4). Therefore, the psychic structuring of the individual from three to six years of age occurs at the level of organic and psychosocial motivation, with pseudo-passive perverted control p1(2.3), in object relations along the lines of fusional unity, but carried out in dyadic and triadic situations.

In the age range of six to twelve years, we have the referential syndrome that corresponds to the following formula: h = f [p1(2.4)] = f [lf5(1); pc3(4); e4(2); i3; c2(1); m1(4); s1(1.5); r1(1.5)] that is: the degree of harmonization possible from six to twelve years of age consists of the following interaction: living fields including that of elevation, although only at the concrete level lf5(1); perception in duration already at the level of reflected freedom from the dichotomy resulting from the crime-punishment relation pc3(4); emotion anticipation-naive true love e4(2); intelligence at the level of balancing internal operations symbolic-representative of concrete reality i(3); consciousness is reflective about the concrete c2(1); morality is infantile, with organization in terms of cooperation at the practical-utilitarian level m1(4); sexuality is latent, partial infantile s1(1.5); religiosity is latent, partial and infantile r1(1.5). Therefore, the psychic structuring of the individual from six to twelve years of age occurs at the level of organic and psychosocial motivation, with organization in terms of cooperation at the practical-utilitarian level p1(2.4), in dyadic and triadic object relations, trying to correct the distortions of fusional unity.

In the age range of twelve to fifteen years, we have the referential syndrome that corresponds to the following formula: h = f [p2(1)] = f [lf5(2.1); pc4(1); e3(2); i4(1); c2(2.1); m2(1); s1(2.1); r1(2.1)] that is: the degree of harmonization possible from twelve to fifteen years of age consists in the following interaction: living field of elevation at the abstract level of pugnacity lf5(2.1); perception of the unity of structure of opposites, but still primary, analytic pc4(1); emotion anticipation-reflected anger e3(2); intelligence at the level of balancing internal operations symbolic-representative of the abstract at the level of reflected doubt i4(1); consciousness is reflective of the abstract at the level of doubt c2(2.1); morality is adolescent, but preadolescent, of pugnacity m2(1); sexuality is partial preadolescent, sadistic and reflected s1(2.1); religiosity is partial and preadolescent with belligerent mythical disposition r1(2.1). Therefore, the psychic structuring of the individual from twelve to fifteen years of age occurs at the level of organic and psychosocial preadolescent motivation, with organization in terms of pugnacity p2(1), in object relations, marked by rebellion against primitive infantile dependency, but the separation from objects already suffers abstract treatment.

In the age range of fifteen to eighteen years, we have the referential syndrome that corresponds to the following formula: h = f [p2(2)] = f [lf5(2.2); pc4(2),5(1); s(1); e2(2); i4(2); c2(2.2); m2(2); s1(2.2); r1(2.2)] that is: the degree of harmonization possible from fifteen to eighteen years of age consists in the following interaction: living field of elevation at the abstract level of searching for self consensus lf5(2.2); perception of the unity of structure of opposites, elaborated, synthetic and perception of the unity of mechanism, primary, analytic pc4(2),5(1); emotion anticipation-reflected fear e2(2); intelligence at the level of balancing internal operations of the abstract at the level of searching for self consensus i4(2); consciousness is reflective of the abstract at the level of searching for self consensus c2(2.2); morality is adolescent, in search for self consensus m2(2); sexuality is partial adolescent masochistic reflected s1(2.2); religiosity is partial passive reflected messianic r1(2.2). Therefore, the psychic structuring of the individual from fifteen to eighteen years of age occurs at the level of organic and psychosocial adolescent motivation, in search for self consensus p2(2), in object relations, marked by the attempts to organize oneself as a total being: cultural-being, experience-being, spectator-actualizing-being.

In the age range of eighteen to thirty years, we have the referential syndrome that corresponds to the following formula: h = f [p3(1)] = f [lf5(2.3); pc5(2),6(1); e4(3); i4(3); c2(2.3); m3(1); s2(1); r2(1)] that is: the degree of harmonization possible from eighteen to thirty years of age consists in the following interaction: living field of elevation at the level of consolidating independence and cooperation with the community lf5(2.3); perception of the unity of mechanism elaborated, synthetic, and perception of the unity of movement, primary, analytic pc5(2),6(1); emotion anticipation-true love for the community e4(3); intelligence at the level of balancing internal operations of abstract reality in service of consolidating independence and cooperation at the communitary level i4(3); consciousness is reflective of the abstract at the level of cooperation with the community c2(2.3); morality is adult in search for consolidation of independence and of devotions of love to the family and community m3(1); sexuality is total adult socialized at the communitary level s2(1); religiosity is total and adult with mystical disposition of love to the family and community r2(1). Therefore, the psychic structuring of the individual from eighteen to thirty years of age occurs at the level of organic and psychosocial adult motivation, of the young adult, of cooperation at the communitary level p3(1), in object relations, marked by reciprocity and interdependence.

In the age range of thirty to sixty years, we have the referential syndrome that corresponds to the following formula: h = f [p3(2)] = f [lf5(2.4); pc6(2); e4(4); i4(4); c2(2.4),3(1); m3(2); s2(2); r2(2)] that is: the degree of harmonization possible from thirty to sixty years of age consists of the following interaction: living field of elevation at the level of abstract cooperation with humanity lf5(2.4); perception of the unity of movement elaborated, synthetic pc6(2); emotion anticipation-true love for humanity e4(4); intelligence at the level of internal operations of abstract reality in service of humanity i4(4); consciousness is reflective of the abstract at the level of cooperation with humanity and the beginning of consciousness of the absolute, of understanding the laws of totality c2(2.4),3(1); morality is beyond conventions and effectively contributing to the development of others, with organization in the sense of cooperation with humanity m3(2); sexuality is total adult socialized at the humanistic level s2(2); religiosity is total adult with mystical disposition of supporting the nuclear family as the stay of humanity r2(2). Therefore, the psychic structuring of the individual from thirty to sixty years of age occurs at the level of organic and psychosocial adult motivation, of the adult per se, of cooperation at the level of humanity p3(2), in object relations marked by objective devotion and by consummatory communication at a superior level.

In the age range of sixty and over, we have the referential syndrome that corresponds to the following formula: h = f [p3(3)] = f [lf5(2.5); pc6(3); e4(5); i4(5); c3(2); m3(3); s2(3); r2(3)] that is: the degree of harmonization possible from sixty years of age and over consists in the following interaction: living field of elevation at the level of abstract integration with totality lf5(2.5); perception of the unity of movement at the cosmic level, of the absolute pc6(3); emotion anticipation-true love cosmic e4(5); intelligence at the level of balancing internal operations of abstract reality in service of totality i4(5); consciousness of the absolute, of individuality as part of totality at the level of rendering service c3(2); morality of full freedom and contributing in the preparation of the minds for the historical events that are to come m3(3); sexuality is total adult socialized at the cosmic level, universal s2(3); religiosity is total adult with mystical disposition to give to temporal interaction the sense of eternity, to love and serve r2(3). Therefore, the psychic structuring of the individual from sixty and over occurs at the level of organic and psychosocial adult motivation, of the elderly adult, of cooperation at the universal level p3(3), in object relations marked by harmonization in the whole.

The theory also presents elucidating formulas of typical diagnostic frameworks, which work as referential syndromes for the probable etiological diagnosis of perturbations of the developmental scheme. There are ten referential syndromes that correspond to ten formulas, according to the perturbations of the developmental scheme which are called neuroses and psychoses. The neuroses, which correspond to the fixations of the individual in the phases of anguish, fear, obsession and hysteria, can be observed from six years of age on, and may be solved at any age or prolong themselves for the whole life, present four typical referential syndromes. The psychoses, which are the living of individuals in the poles of relations with reality, schizophrenia, paranoia, melancholia and mania, observable since childhood, any of the forms being able to mix up in the dominant framework of another, present six typical referential syndromes.

3.6 Syndromes of perturbations

3.6.1 Of the neuroses

The following are typical referential syndromes of perturbations called neuroses:

- Of the neurosis of anguish:

h = f [p1(1)] = f [lf1; pc1; e1; i0; c0g1(1); m0; s1(1.1); r1(1.1)] that is: the degree of harmonization of the anguished person consists of the following interaction: dynamic lf1; perception in space pc1; emotion shock e1; intelligence is distorted towards negation, and what is manifested, at the moment of anguish, is only that of the directing dynamic potency of the universe perturbed by cerebral dysfunction i0; consciousness is inexistent c0g1(1) and so is morality m0; sexuality is partial infantile tending to the orgiastic s1(1.1); religiosity is partial infantile tending to the orgiastic r1(1.1). Therefore, the psychic structuring of the anguished person occurs only at the level of endangering organic motivation p1(1), in pre- object relations in which the anguish of being as an individual is predominant.

- Of phobic neurosis:

h = f [p1(2.1)] = f [lf2,3,4(1); pc2,3(1); e2(1); i1; c1(2.1); m1(1); s1(1.2); r1(1.2)] that is: the degree of harmonization of the phobic person consists of the following interaction: dynamic, of determination, of intention geared to passivity and of polarized naive imagination geared to obedience lf2,3,4,(1); perception in time and in duration, the latter only at the level of the dichotomy dissatisfaction-anguish and satisfaction-relief, with the connotation of fear pc2,3(1); emotion anticipation-fear e2(1); intelligence distorted for the creation of situations of fear and functioning at the level of balancing external sensory and motor actions i1; consciousness is spontaneous object precarious at the level of naive belief c1(2.1); morality is perverted in the sense of passive submission m1(1); sexuality is partial infantile tending to masochistic sensual passivity s1(1.2); religiosity is partial infantile with mythical disposition of fear r1(1.2). Therefore, the psychic structuring of the phobic individual occurs at the level of organic and psychosocial motivation, with passive perverted control p1(2.1), in object relations in which the phobia of being as object is predominant.

- Of obsessive neurosis:

h = f [p1(2.2)] = f [lf4(2); pc3(2); e3(1); i2(1); c1(2.2); m1(2); s1(1.3); r1(1.3)] that is: the degree of harmonization of the obsessive individual consists in the following interaction: dynamic, of determination, of intention and of imagination, the last one already at the level of naive doubt lf4(2); perception in duration at the level of the dichotomy resulting from the crime-punishment relation with the connotation of anger pc3(2); emotion anticipation-spontaneous anger e3(1); intelligence is distorted to conjure up a contradictory universe and functions at the level of balancing internal actions, symbolic-representative of concrete reality in service of naive doubt i2(1); consciousness is spontaneous object precarious at the level of naive doubt c1(2.2); morality is perverted in the sense of active-aggressive insubordination m1(2); sexuality is partial infantile, with tending to naive sadomasochistic sexual aggression s1(1.3); religiosity is partial infantile with mythical disposition of anger r1(1.3). Therefore, the psychic structuring of the obsessive individual occurs at the level of organic and psychosocial motivation, with active-aggressive perverted control p1(2.2), in object relations in which the obsession of being against the object is predominant.

- Of hysteric neurosis:

h = f [p1(2.3)] = f [lf4(3); pc3(3); e4(1); i2(2); c1(2.3); m1(3); s1(1.4); r1(1.4)] that is: the degree of harmonization of the hysteric individual consists of the following interaction: dynamic, of determination, of intention and of imagination, the last one at the level of naive shrewdness lf4(3); perception in duration at the level of naive freedom from the dichotomy resulting from the crime-punishment relation pc3(3); emotion anticipation-false love e4(1); intelligence is distorted to create scenes that guarantee his acceptance by others and functioning at the level of balancing internal actions in service of naive shrewdness, i2(2); consciousness is spontaneous object precarious, distorted by permissiveness c1(2.3); morality is perverted in the sense of pseudo-submission m1(3); sexuality is infantile partial, tending to permissive sadomasochistic pseudo-submission s1(1.4); religiosity is partial infantile with mythical disposition to make oneself object of adoration r1(1.4). Therefore, the psychic structuring of the hysteric individual occurs at the level of organic and psychosocial motivation, but with pseudo-passive perverted control p1(2.3), in object relations in which the hysteria of loving the object is predominant.

3.6.2 Of the psychoses

The following are typical referential syndromes of perturbations called psychoses:

- Of schizophrenia:

- Simple schizophrenia:

h = f [p1(2.3)g0] = f [lf4(3); pc3(1); e3(1); i2(2); c1(1); m1(3); s1(1.1); r1(1.1)] that is: the degree of harmonization in simple schizophrenia consists of the following interaction: dynamic, of determination, of truly blind intention and of imagination distorted by disaggregation, the last one may reach the level of naive shrewdness lf4(3); perception in duration, of a syncretic character, working at the level of the dichotomy dissatisfaction-anguish and satisfaction-relief, with the connotation of fear pc3(1); emotion anticipation-spontaneous anger e3(1); intelligence is subordinated to paralogistic and archetypical thoughts, being able to work at the level of balancing internal actions in service of naive shrewdness, i2(2); consciousness is spontaneous pre object c1(1); morality is perverted in the sense of pseudo-submission m1(3); sexuality is partial infantile, with disposition to the orgiastic s1(1.1); religiosity is partial infantile tending to the orgiastic r1(1.1). Therefore, in simple schizophrenia, the psychic structure of the individual occurs at the level of organic and psychosocial motivation, being able to achieve a pseudo-passive perverted control, all the acquisitions are, however, subject to suffer involution p1(2.3) g0, the pre-object relations grounded in the action of unconscious living, in permanent anguish of being.

- Hebephrenia:

h = f[p1(2.3)] = f [lf4(3); pc3(2); e3(1); i3; c1(1); m1(3); s1(1.2); r1(1.2)] that is: the degree of harmonization in hebephrenia consists of the following interaction: dynamic, of determination, of intention and of imagination directed at grandiose projects, functioning at the level of naive shrewdness lf4(3); perception already in duration at the level of the dichotomy resulting from the crime-punishment relation with the connotation of anger pc3(2); emotion anticipation-spontaneous anger e3(1); intelligence at the level of balancing internal operations of concrete reality, i3; consciousness is spontaneous pre-object c1(1); morality is perverted in the sense of pseudo-submission m1(3); sexuality is partial infantile, tending to sensual-masochistic passivity s1(1.2); religiosity is partial infantile with mythical disposition of fear r1(1.2). Therefore, in hebephrenia, the psychic-structuring of the individual occurs at the level of organic and psychosocial motivation, with a stabilized pseudo-passive perverted control p1(2.3), in pre-object relations marked by inconsistency, with colors to the anguish of being.

- Paranoid schizophrenia:

h = f [p1(2.3)] = f [lf4(3); pc3(3); e3(1); i3; c2(1); m1(3); s1(1.3); r1(1.3)] that is: the greatest degree of harmonization possible in paranoid schizophrenia consists of the following interaction: dynamic, of determination, of intention and of imagination exacerbated functioning at the level of naive shrewdness lf4(3); perception at the level of naive freedom from the dichotomy resulting from the crime-punishment relation pc3(3); emotion anticipation-spontaneous anger e3(1); intelligence distorted by imagination, functioning at the level of balancing internal operations of concrete reality i3; reflective consciousness of the concrete c2(1); morality is perverted in the sense of pseudo-submission m1(3); sexuality is partial infantile, tending to naive sadomasochistic sexual aggressiveness s1(1.3); religiosity is partial infantile with mythical disposition of anger r1(1.3). Therefore, in paranoid schizophrenia, the psychic structuring of the individual occurs at the level of organic and psychosocial motivation, with pseudo-passive perverted control in relative balance p1(2.3), in precarious and unstable object relations grounded in the archaic living of domineering fantasy, which conceals the permanent anguish of being.

- In paranoia:

h = f [p1(2.3)] = f [lf4(2); pc3(4); e3(1); i4(1); c2(2.1); m1(3); s1(1.4); r1(1.4)] that is: the greatest degree of harmonization possible in paranoia consists of the following interaction: dynamic, of determination, of persistent intention and of imagination (creator of themes), functioning at the level of naive shrewdness lf4(3); perception at the level of reflected freedom from the dichotomy resulting from the crime-punishment relation pc3(4); emotion anticipation-spontaneous anger e3(1); intelligence falsifying reality, functioning at the level of internal operations of abstract reality in service of doubt, i4(1); precarious reflective consciousness of the concrete and of the abstract at the level of doubt c2(2.1); morality is perverted in the sense of pseudo-submission m1(3); sexuality is partial infantile, tending to permissive sadomasochistic pseudo-passivity s1(1.4); religiosity is partial infantile with mythical disposition to make oneself object of adoration r1(1.4). Therefore, in paranoia, the psychic structuring of the individual occurs at the level of organic and psychosocial motivation, with unbalanced pseudo-passive perverted control p1(2.3), in pseudo-harmonic object relations but grounded in the living of the guilty conquest of others, in permanent fear and obsession of being.

- In melancholia:

h = f [p1(2.3)g0] = f [lf4(2); pc3(4); e4(1); i4(1); c1(2.2); m1(3); s1(1.2); r1(1.2)] that is: the greatest degree of harmonization possible in melancholia consists of the following interaction: dynamic, of reduced determination, of intention distorted by inappetence and of impoverished imagination, functioning at the level of naive doubt lf4(2); perception is syncretic and monotonic at the level of reflected freedom from the dichotomy resulting from the crime-punishment relation pc3(4); emotion anticipation-false love submitted to anguish for the loss of the object e4(1); intelligence distorted by the logic of suffering, functioning at the level of balancing internal operations of concrete and abstract reality in service of doubt i4(1); consciousness is spontaneous object precarious at the level of naive doubt c1(2.2); morality is perverted in the sense of pseudo-submission m1(3); sexuality is partial infantile, with tending to permissive sadomasochistic pseudo-passivity s1(1.2); religiosity is infantile partial with mythical disposition of fear r1(1.2). Therefore, in melancholia, the psychic structuring of the individual occurs at the level of organic and psychosocial motivation, with pseudo-passive perverted control, it is possible, however, that all acquisitions suffer involution p1(2.3)g0, in object relations marked by the resistance to live the anguish of being.

- In mania:

h = f [p1(2.3)] = f [lf4(3); pc3(4); e4(1); i4(1); c1(2.3); m1(2); s1(1.1); r1(1.1)] that is: the greatest degree of harmonization possible in mania consists of the following interaction: dynamic, of determination, of immediatist intention and of imagination directed towards the discovery of possibilities of pleasure, functioning at the level of naive shrewdness lf4(3); perception is syncretic and without the contrast of the background-figure at the level of reflected freedom from the dichotomy resulting from the crime-punishment relation pc3(4); emotion anticipation-false love of unmotivated and exalted character e4(1); intelligence distorted by the logic of pleasure, functioning at the level of balancing internal operations of concrete and abstract reality in service of doubt i4(1); consciousness is spontaneous object precarious distorted by permissiveness c1(2.3); morality is perverted in the sense of active-aggressive insubordination m1(2); sexuality is partial infantile, with disposition to the orgiastic s1(1.1); religiosity is partial infantile tending to the orgiastic r1(1.1). Therefore, in mania, the psychic structuring of the individual occurs at the level of organic and psychosocial motivation, but distorted by permissiveness, being able to arrive at the orgiastic p1(2.3), in pre-object relations of unrestrained proximity, which deny the presence of the anguish of being.

The probable etiological diagnosis of the psyche, whether of the analysand, or of the analyst, a formalized attempt to describe its current state, structure and dynamics, based on well-formulated principles and laws, is, thus, the probalistic guideline for the treatment, the cure being the proof of it, although it is possible, however, that the cure occurs as a result of other reasons that are not the psychotherapeutic procedure per se. What is important is that the individual harmonizes as much as possible his total being to obtain the greatest peace and happiness that he is capable of reaching.

The diagnosis leads to the treatment, making it necessary to have a contract that explicitly expresses the rights and duties of the contracting parties, the analyst, the analysand, and in the case of an under aged analysand, his guardian.

3.7 The psychotherapeutic contract

The Analytical-phenomenological-existential psychotherapeutic Contract is the agreement between the analyst and the analysand, an agreement that clarifies the rights and duties of both during the period in which they are connected by the common interest in the “cure” of the analysand, that is, raising his consciousness about the game of life. This convention, an accepted promise, is established to guarantee a service, that of the analyst, paid by the analysand (supposedly the person “to be cured”), and it is so according to the terms of the contract, which confers on it an obligatory quality. The psychotherapeutic contract is a two-way or bilateral agreement, nonetheless “sui generis”, since only one party, the analyst, is really conscious of what is being contracted, while the analysand is, in general, imagining or desiring something different from what will really occur.

From an ethical point of view, the psychotherapeutic contract is unilateral, since only the psychotherapist is conscious of what will really occur during the process. However, it is commutative procedurally, since each one of the parties is obliged to have attitudes that will be equivalent between themselves towards the forecasted objective. On the other hand, it is random, since what is equivalent consists of the possibility of an existential gain for the analyst, and an existential gain or loss for the analysand. On the part of the analysand there will always be a tendency to make it a “beneficial” contract, that is, a search for a purely gratuitous advantage, whether in the sense of not making an effort to develop, or in the sense of pilfering in all possible ways the fees of the psychotherapist, fleeing from what is “onerous” to him, even stooping to the level of being “fraudulent”, all attitudes being rich psychotherapeutic material.

From the four essential conditions for the validity of a covenant, which are, the consenting of the obliged parties, their capacity to engage in a contract, a specified object which is the matter of the obligation and a licit cause in the obligation, the following must be considered. The consent of the obliging parties, so that the contract is made effective, requires, necessarily, the capacity of the parties to engage in a contract, which implies knowing the object that makes up the matter of the obligation and the licit cause of the obligation. In each contractual case, except for the analyst’s part, there will be as many possible modalities of contract as there are types of analysands, and basically two categories can be identified, which are, those that directly contract and those that are represented by third parties, and it cannot be permitted, either way, in any of the modalities, that the contract be only consensual, without a specific object.

It is known that human society owns its origin, that is, its possibility as a society, to the contract between individuals, each contracting party forfeiting its freedom to the community, subjecting itself to suffer the expression of the general will. At a certain historical time, or pre-historical, a pact was made to prevent the injustices and damages that individuals inflict upon one another: these individuals decided that it was more worthwhile to understand each other so that they would not perpetrate nor suffer injustices. Justice, whether something absolute, a value in itself, or the advantageous result of the agreement, of the commitment, is necessary to regulate group living, a living that is indispensable for the survival of individuals.

Historically, in antiquity, the contract was linear, and the “temporal power - spiritual power” dichotomy only appeared explicitly in the Middle Ages, and only modernly, do we have in effect the concept of individuals as cells of a community and this community as a cell of the greater community, humanity, and yet, the sense of the contract as the mutual transfer of rights, which includes, necessarily, duties has always remained. Whether by means of the “pactum unionis”, the origin of civil society, based on the acceptance by the majority, of the decisions taken, or by means of the “pactum subjectionis”, whereby society submits itself to a particular form of civil government, the intention of the contract has always been that of revealing the basic presupposed principles with the aim of rational social reconstruction, whether the transfer of “rights to a thing”, or the handing over “of the thing in itself”.

It is important to note that social order is not grounded in nature but in conventions. Not only is the family, conventionally, the oldest and most natural society, but also the first model of political societies is that in which the chief assumes the image of the father, the strongest, transforming power into a right and obedience into a duty. A primitive state, in which the obstacles that threaten its continuation persist in the individuals, reaches a maximum limit and change becomes indispensable so that it does not perish. The contract presents itself as the solution to a kind of association that defends and protects the interests of each associate based on the power of the associate himself, which permits him, when united, not to obey himself, but to obey the common interest, without forfeiting being as free as he was before.

The fundamental clause of the contract, to which all the others are reduced, is the total forfeiture of each associate, with all his rights being transferred to the community. The essence of the contract rests on the fact that each individual places all his power under the supreme direction of the general will, considering himself as an indivisible part of the whole. It is the step from the state of nature, being-in-itself, to the civil state, being-for-itself-in-the-whole, the being-for-itself becomes reduced to a simple stage in the individual process of being. The general will always intends to be fair and tends to public utility, and it is not as correct and as adequate as it could be only because it is not aware of what is best, it is ignorant of it. Therefore, since change occurs in the germ and not in the species, the development of an individual is what will allow the development of the group, as long as and only as, he places all his power in service of the general will to survive and develop.

The psychotherapeutic contract is a modality of contract whose origin can be traced to time immemorial. It came about for the first time when a less capable individual sought another more capable to ask about the reason of his failure to obtain what he considered necessary for his well-being. The hope of this prototype of the guided one was, naturally, that the guide, more successful at the game of life, would have some knowledge, based on his experience, that he would be willing to share so that he could then, take the appropriate measures to reach the success he desired in obtaining his goals. The registration of such guidelines started to confirm the mores, customs that worked well, pièce de resistance of tradition.

Scientifically speaking, the psychotherapeutic contract in founded on the basis of the theory that the psychotherapist uses to program his technique. Broadly speaking, it can be said that there are two fundamental theoretical lines that inspire the psychotherapies, which are the physicalist and the mentalist. The physicalist theoretical line adopts the presuppositions of the physiological correlates of the psyche, inspiring the procedures of conditioning attitudes, initially guided by the psychotherapist and gradually also by the client. The mentalist theoretical line adopts the presuppositions of the inductions about mental contents, inspiring the procedures of interpretation done by psychotherapist based on the material brought by the patient, which are the reports of attitudes, of thoughts, of dreams and pictorial production.

The Analytical-phenomenological-existential psychotherapeutic Contract, with a physicalist-mentalist basis augmented by an aesthetic dimension, existential, employs all procedures coming from both sources, physicalist and mentalist, and, also the reports of the living of the psychotherapist himself, who, while transmitting his experiences, permits, and even requests, that the client manifest his evaluation of this material. The Analytical-phenomenological-existential psychotherapeutic Contract considers the analyst-analysand event in its entire scope, with all the structural and dynamic implications of the relationship significant-signified, in the dyadic non-fusional interaction on the part of the analyst and, probably, initially fusional interaction on the part of the analysand. Such a contract contains two apparently distinct parts but in service of one another, the administrative and the technical proper.

The administrative part of the Analytical-phenomenological-existential psychotherapeutic Contract, encompasses the definition of the type of service, if individual or collective, the place, the number of sessions, the time, the remuneration, vacation time. As to the type of service, if individual or collective, a choice of the analysand, the psychotherapist must inform him of the technical advantages of group service, and if it is the case, also of the economic advantages of this type of service, which is generally established as being less onerous. As to the place, ideally it should be in an environment similar to a living room. As to the frequency of the sessions, it is generally enough to be one meeting per week, of one hundred minutes if in a group, and of fifty minutes, if individual. As to the remuneration, it should be monthly and paid in advance.

The technical part of the Analytical-phenomenological-existential psychotherapeutic Contract encompasses the definition of the objective of the service, the essential procedures and the auxiliary ones, whether during the sessions or between sessions. As to the goal of the service, due to the initial interview, it must be made explicit that both, analyst and analysand, will work so that the analysand can understand the game of life, so that he can appropriately relate to people and situations, in the sense of being able to fulfill himself ever more in all areas of his life, whether private, social, professional, in an integrated and harmonious way.

As to the essential procedures, it must be made clear that it is the responsibility of the analysand to develop the habit of “watching himself living” all the time, from the time he wakes up until he falls asleep, and that, in the sessions, besides watching himself living, he must express spontaneously and immediately all the thoughts that come to his mind. As to the auxiliary procedures, it must be made clear to the analysand the advantage of getting into the habit of doing daily body relaxation, writing a weekly report of what happened in the session, an account of his dreams and doing paintings, to be interpreted in the sessions. Each procedure must be explained in detail, as follows, and as many times as necessary to assure the understanding of the analysand.

The essential procedure of “watching-himself-living”, fundamental for our psychotherapeutic process, results from a natural fact in the life of the individual, which occurs around the age of six as a result of the maturation of the encephalon, which is to be able to begin to reflect, to observe, to pay attention, to turn upon oneself, to concentrate on his own unity, to become conscious of himself living. Taking up this habit again can be done through several artifices, the most natural and simple of them being the individual, upon waking up, trying to visualize himself lying down, then stretch, visualizing himself stretching, get up visualizing himself getting up and try to keep throughout the day this duality of roles as “actor” and as “spectator” of his action.

The essential procedure in the sessions of, besides continuing to watch himself living, expressing spontaneously and immediately all his thoughts, will depend on the analysand’s understanding that the material par excellence of the psychotherapeutic meeting is his verbalizations, which will allow the analyst to be in contact with his living, the only way he is able to detect at which moments the analysand acted inappropriately in his relationships so as to provoke his own failures and consequent frustrations. The spontaneity of the analysand will depend, to a great extent, on having understood that, whatever the content of his utterances, he will not receive from the analyst any kind of retaliation.

The auxiliary procedure of doing body relaxation daily must be taught in the session, individually or collectively; in the first instance the analysand can lie down, and in the second, he can sit at the edge of the chair. The analyst will give the instructions, which may be the following:

With you eyes closed, lie down (or sit down) comfortably. If lying, support all your body on the couch, including the arms, with the palms of your hands facing down. If sitting, support yourself on the shoulder blades, on the buttocks and on the heels, your hands on your lap with the palms facing down. Stretch, at the same time, arms and hands, legs and feet, suspended a little above the ground level, with the fingers and toes wide open, and try to feel the energy of the body flowing to the extremities. Release all the muscles quickly and gently return to the previous position. Relax each part of the body, staying around six seconds in each one of them, in the order: feet, ankles, legs, knees, thighs, hips, solar plexus and muscles of the abdomen, thorax, shoulders, hands, wrists, forearms, elbows, arms. Relax the neck moving the head, slowly, first towards the left shoulder, as far as possible; then, towards the right shoulder, also as far as possible, and return to the central point of greatest comfort. Relax the muscles of the face: with the lips slightly touching each other, release the lower jaw so as to unlock the teeth; relax the nostrils and the forehead. Relax the scalp, releasing all the muscles as if the hair were a wig, and the strands of hair were coming loose from the scalp. Relax the eyes, keeping the eyelids closed without pressing them; look internally, as if there were a third eye on the forehead, above the nose; release the eyes. Breath, beginning by inhaling shortly, stop, exhale; slowly increase the inhaling and exhaling until breathing by completely filling the lungs; repeat full lungs twice. Go back to normal breathing, open the eyes slowly and slowly find the most comfortable position.

The auxiliary procedure of the weekly reports of what has occurred in the previous session aims to keep the bond of the relationship analysand-analyst between sessions. It can be either a circumstantial report of everything that happened in the session as it can be a summary of the topics considered essential by the analysand who must, in any case, be guided to also add observations or register the happenings throughout the week, including dreams. It is important to clarify the need for an interval of at least one hour between the end of the session and writing the report, so that there is a pause to elaborate and naturally remember the facts. No model report should be provided, the analysand shall be guided to follow his own style and not to worry about grammatical accuracy.

The auxiliary procedure of reporting dreams must be guided so that the analysand gets used to remembering and writing them down. Simple techniques such as self suggestion, upon going to bed, that he will dream and remember his dreams upon waking up, should be explained; procedures such as writing down the key words of the dream as soon as one wakes up, should be advised. Dreams, which are the set of ideas and images that present themselves to the spirit during sleep, are constant, and the impression that sleep was dreamless can occur just because one does not remember them. The analysand must become familiar with his other parallel life, of dreams, and must use it as tool for the psychotherapeutic work.

The auxiliary procedure of paintings must also be guided in the sense that the analysand gets used to pictorial representation as one of the sources of information about his interior life. Painting, an art form in which the artist conceives the decoration of a flat surface with elements that nature provides him, but interpreted by his own personality with the help of several technical processes, is a plastic form of writing accessible to all human beings. The technique must be recommended and certain parameters must be considered in the interpretation of the composition.

Among the usual painting techniques, gouache should be recommended, in which the pigment has a resin type of glue as the binding element, which dries easily, and is water based. The support of the painting should be, preferably, white blank paper, without any basic suggestions. There should be at least three paint brushes, of different thickness (thin, medium and thick), of soft hair (such as marten fur). The painting must be done without using rulers or contours of silhouettes, except those done with the brush and without using live models. The painter must have at least the colors white, black, brown, and the seven colors of the spectrum as options: purple, dark blue, blue, green, yellow, orange and red.

Regarding the parameters of interpretation of the composition, it must be noted that the painting is not an exact reproduction of a perceptible image, but its transcription transformed by the intelligence, imagination and sensibility of the artist, giving rise to a personal style, according to his tastes, to his intellectual background and his general life style, but also influenced by the style of his time, by his nationality, by his racial background, thus having the influence of heredity, the environment and education. Painting is thus a complete art form, which depends, at the same time, on the mastery of the perceptible and the intellectual, and it is accessible to all human beings because it corresponds to the talents inherent in his nature, such as the expression of his personality in its two aspects, of temperament and of character.

The composition consists in the juxtaposition of forms gathered according to a certain order and on a given surface, expressing itself by the harmonious opposition of proportion, of forms and of colors, through the drawing, which provides the silhouette, and through the contrast of the colors and their intensity, which provides the contours. It can be noted, as to the distribution on the paper, if the center of the paper represents the center of the painting or if there are deviations, which may be interpreted according to a rather simple nomenclature, whatever the size of the paper, and which may be thus summarized, from the center: the right half of the paper registers the type of relationship the artist has with the exterior world, and the left half the type of relationship with the interior world, the opposite being so for left-handed artists; the upper half of the paper represents the relationship with the “nous”, spiritual mind, and the lower half represents the relationship with the “soma”, material body, the set representing the current form of expression of the “psyche”, rational mind.

The themes of the composition, in their apparent symbolic variation, can be reduced to the usual expressions of the referential syndromes of the developmental scheme of the human being and its perturbations, that is: childish themes, static or not very dynamic, of content connected to safety and primary needs in general, presented in two dimensions; adolescent themes, dynamic, of content connected to pugnacity and secondary needs, psychosocial, presented in three dimensions; adult themes, dynamic, of content connected to secondary needs, psychosocial, and to spirituality, presented in a panoramic way; distorted themes, according to the residual discrepancy, whether neurotic, psychotic, of retardation, of lesion or psychopathic, in the diagnostic terms already mentioned; abstract themes, whose interpretation depends on the distribution over the paper, the indications of movement and the coloring.

In the dynamics of the composition, the movements are very significant in terms of how they were made, and, when they cannot be understood directly from observation, questions must be asked. They are: from left to right they mean extroversion, from right to left, introversion, the opposite being the case for left-handed artists; from bottom to top they mean abstraction, spirituality, and from top to bottom, concreteness; the circular movements, clockwise, represent opening, elevation, and in the opposite direction, closure, regression, the opposite being true for left-handed artists.

The coloring, the symbology of the colors, considering that each one of them has an essential and an accidental meaning, of the situation, can be thus interpreted: white is the color of innocence, of happiness, of peace, of harmony, and yet the context, can give it a peculiar meaning, for example, if a cloud, it represents running away, if snow, coldness of feelings, if silver, strength, and so on; black is the color of danger, of sadness, of chaos, of lack of harmony; purple is the color of perfect love, the one that integrates individual and collective wisdom with the purest emotion; dark blue is the color of primeval tradition, pre-historic, supposedly pre-cultural, of the primitive illiterates; blue is the color of optimism, of communion with the collective, of elaborated, cultural, literate tradition; green is the color of hope, of promise, of that which is not yet, of food, of potential; yellow is the color of ponderability, of moderation, of the balance between opposites; orange is the color of active moderation, of balanced acting, of well directed dynamism; red is the color of emotion, of rapture, of the unbalanced position, of extremism; brown is the color of the emotion that is restrained, repressed, contained, prohibited because it is considered impure.

The Analytical-phenomenological-existential psychotherapeutic Contract, an agreement between the analyst and the analysand, that seeks to raise the consciousness of the latter of the game of life, repeats the immemorial formal attempt of human beings to establish guarantees of constructive relationships. As such, it is the first step towards a truly healthy relation, which requires that at least one of the parties has achieved the degree of maturity indispensable to acting appropriately, which presupposes, necessarily, freedom of spirit. This contract, clarifying the rights and duties of both parties of the relationship, establishes a routine for the unfolding of the event and for its end, which can be described as it follows.

3.8 The unfolding of the event

In a pre-established day, time, place and for a specified duration, the weekly analysand-analyst event takes place, always seeking the contractual objective of the analysand becoming aware of the game of life. The analyst, whose appearance must be as neutral as possible regarding his clothing and general personal grooming, must warmly greet the analysand, in an attitude that does not leave any room for interpretation of seductive, sensual-sexual intent, which would completely void the possibility of success in the work, since it would be feeding the fundamental conflicting theme of desire-fear of total fusional connection with the matrix. The analyst must repeat, at the beginning and end of each session, the instructions regarding the essential and auxiliary procedures.

Once both are comfortably seated, the analyst must, systematically, remind the analysand, until the analysand himself starts to spontaneously do so, that he expects the analysand to verbalize all thoughts that occur to him. In the first sessions, he must let the analysand talk freely about what he wants, and only later must he adopt the procedure of interrupting, when, having run out of historical content, the analysand starts to detain himself excessively in details as part of a fleeing procedure in the sense of “killing time”. The analyst must, at the end of each session, or even during it if necessary, ask for explanations about the verbal content whose meaning he has not understood.

The basic presupposition of the psychotherapeutic work is that the analysand, who from now on we will refer to as AS (the anti-system, the one who is not aware of the systematization of the games of life), unconsciously has all the knowledge he needs to play responsibly, refusing to bring this knowledge to the surface to avoid taking on this responsibility. The complement of this presupposition is that the analyst, who from now on we will refer to as S (the one who has knowledge of such systematization), is the one who lives responsibly and proposes to contribute so that the AS becomes conscious of the rules of living well. The dynamics of this process consists in the dialogue between the AS and the S so that the AS frees himself from the fallacies of reasoning that obscure right thinking, the only way to reach right living, which leads to peace.

The S must avail himself of the phenomenological-existential analysis, whose model is, informational, derived from the application of psychological, as well as logical, processes encompassing the energetic-causal model of psychoanalysis, and the structural model of behavioral analysis, together with the aesthetic dimension, of the existential participation of the S, of his report of how he achieved his passage from AS to S and of how he lives in his everyday life, his remains of AS. The S must pay attention, at the same time, to the explanations about natural events and to their control (the causal model), and to the exploration and interpretation of the content of the phenomena in a methodical and critical way (the energetic-causal modal and the structural one), including in regards to his own person (the existential model). The datum must be taken into account, which is the totality of the dyadic relationship “AS-S” (significant-signifier), based on the general law of harmonization, with its particular laws, and act based on the principle of intentionality.

The principle of intentionality holds that consciousness is always “consciousness of”, thus, the object is always object-to-a-subject. In the case of the datum “AS-S” we have the analyst to himself, the analysand to the analyst, the analyst to the analysand and the analysand to himself. There is operating intentionality, that of the object in the act, not yet reflected, and thematic intentionality, knowing of the object and knowing of this knowing about the object. The attitude of the S consists in transforming his own operating intentionality, at each moment, in thematic intentionality, which includes leading the analysand to do the same. The material of the AS’s utterances conditions and directs the dynamics of the dialogue, and it is the role of the S to make the most of all opportunities, enriching theoretical construction with his clinical intuition.

The conditions for the transformation of operating intentionality into thematic intentionality are: knowing reality as conceived by common sense (reality of the external world); knowing reality as conceived by science (the reality of experience about and of the phenomenon); put all this knowledge in parentheses and seek the essence of the phenomenon in question, the “AS-S” relationship here and now. Starting from the utterances of the AS, the S must have in mind to clarify the principles of the tridimensionality of the human being, of the dual role of the actualizing being, of the possibility of changing the being, of rational action, of reaction, of the ineffectiveness of irrational communication, of the effectiveness and duration of rational communication, of the rationality of the S as a condition of learning rational communication by the AS.

The tridimensionality of the human being must be well understood by the AS. Besides the formal initial explanation, the S must remind the AS, as often as necessary, of the structure and dynamics of the human being. The AS must understand that: he is not only an individual, but a person, a being who has self-determination; he has an archive of cultural data, what he was taught (the cultural being-cb) and another of data of his own experience, what he lived (the experience being-eb); he has the capacity to update his archives (the actualizing being-ab), using such information (that of learned knowledge and that of lived experience) and expanding his archives with the new resulting experiences, for which he needs to be, permanently, actor and spectator of his own action.

The possibility of changing himself, which makes it possible to learn the game of life and results from the capacity of latency, stopping between the stimulus and the response, must also be understood by the AS, so that he understands about the need to stop to think before acting. The AS must be trained to: examine why a certain conduct did not work well; notice the reason of his failure to obtain what he needs; elaborate possible conducts, based on reflection about what he wants, from whom, why, where and when; hierarchize his actions and try them out until he gets what he wants. This will be, basically, the dynamics of the sessions, the expediting of his learning.

Through learning, the AS will gradually proceed from irrational actions to ever more rational actions. Acquiring the habit of restraining his automatized actions (whether those inspired by his cultural archives, or those inspired by his experiential archive) and actualizing his responses elaborating or reformulating his framework of basic values (b.v., the cultural rethought), and his framework of basic feelings (b.f., the experiential reflected), he will be substituting the external judgment of authority by his own consensus. Hence, his archives, which were originally an unorganized storage, will become like data processing centers, centers which will be developing in their systematization, from a static control to a process, dynamic control.

The fact that every action causes a reaction, direct or indirect, immediate or delayed, will be verified by the AS, and will constitute the background of his rethinking of culture and his reflecting on his experiences. The thought over and reflected memories will be modifying the referential background of the AS, enabling the emergence of ever more natural figures, more integrated, more inspired by the harmonic whole and better inserted in it. The ever more accurate anticipation of possible events will allow increasingly more complex developments and ever more sophisticated attitudes. The imponderable, which now is also presumed as possible, reduces to a minimum the element of surprise such as shock, as disruptor of the psychic apparatus.

The perception of the ineffectiveness of irrational actions is the key element in the desire to change. Observing that his attitude does not achieve the desired objective, the AS can be inspired to think about the frustrating event and to desire to change his conduct. However, there is the so called secondary gain of conduct, that meager gain of perverted consciousness which makes the AS not only fixate in the automatized conduct, but also try, inveterately, to show that the “superiority” of the S is “superficial”, “susceptible to being unmasked”. If he “makes evident” that the S is “like him”, he will use this argument not to work on his own development, which will bring with it, inevitably, the onus of responsibility over his living. If the AS becomes fixated on this conduct and/or is indeed able to get the S to regress and act at his level, the psychotherapeutic action will no longer be possible.

On the other hand, the start of rational communication is the beginning of building the AS’s psyche to start living at the level of the S. As soon as the AS becomes conscious of his ability to live at the level of the S, the sessions will become truly rational communication experiences. The AS, now an S at least during the psychotherapeutic meetings, starts to program his living, in the quality of an S, also outside the sessions, in his everyday life. He learns, gradually, to use the material world, starting from his own body, as an instrument for acting, at the material level, his spiritual destination, living eternity in temporality. It should be noted here that the reason for having only one weekly meeting is: while the AS is acting at the irrational level it will be useless for the S to dedicate more time to him; when the AS starts acting at the rational level, the sessions become only reviews for reinforcement, and the proposed frequency is sufficient.

The rationality of the analyst, the psychotherapist, the S, a condition for the AS to learn rational communication, is the main external determinant of this learning. The main internal determinant of the AS is his decision to attend the meetings. Even though he has made a contract with the analyst, the analysand will view this contract only at the level of his rationality, while his irrationality will continue to work in the sense of denying and/or faking the evidences that the analyst provides him. It is possible to predict, thus, four distinct phases, of variable duration in each case; the first, of an irrational search that the analyst solves all his problems; the second, of irrational aggression towards the analyst, who did not produce the desired miracle; the third, of trying to deceive the analyst that he is learning; the fourth, of genuinely effective work.

In the process we have: the AS acts in function of the information he has received, whether it has been culturally received, or followed from his own experience: acting, he perceives which reactions he provokes; perceiving them, he checks if he must repeat or change them in the future in order to live increasingly better. The basic information must be supplied repeatedly, clearly and irrefutably, by the S, whenever the dialogue permits. It is: the goal of the human being is to be happy; to be happy he needs to be free; to be free is to know what he is doing with his life; only truth frees; reality is the way to the truth; the human being is only intermittently rational; the human being who ignores the reasons of his past is condemned to automatically repeat it; all human beings are equal, and only the way they actualize their being changes. The principles that guide human conduct can be thus asserted:

First principle:

Each human being is three beings in a single being: the cultural being (cb), the experience being (eb), the actualization being (ab). The actualization being consults the cultural being and the experience being, chooses and acts.

Second principle:

The actualization being has a double role: that of actor and of spectator of his own action.

Third principle:

The human being can change himself provided he: suspends judgment of authority, elaborates from his own experience: perceives that “what”, the “why”, the “when”, the “where”, the “with whom”, and the “how” of situations.

Fourth principle:

The human being can act rationally provided he learns to: restrain the automatic cultural actions (r.c.a.) and the automatic experiential actions (r.e.a.); actualize responses elaborating or reformulating his references of basic values (b.v.) and basic feelings (b.f.).

Fifth principle:

Every actions leads to a reaction, direct or indirect, immediate or delayed.

Sixth principle:

Irrational communication is not proficient, whether it is: that of the cultural being of an individual with that of the cultural being or with that of the experiential being of another individual; that of the experiential being of an individual with that of the experiential being or with the cultural being of this other individual.

Seventh principle:

Rational communication lasts long enough to be proficient.

Eighth principle:

Rational communication can be learned provided one of the subjects acts rationally.

From the basic information the complementary one can be deduced: reflection is the instrument of the human being and allows transcendence, the passage from one level of life to another; to satisfy his needs the human being needs to communicate; to communicate he needs to know what he really wants, decide on the legitimacy of his desire, know the possibilities of satisfying it, act appropriately; to permit irrationality to prevail is to rob himself of his human destiny; the so called “psychically sick” human being is a blocked being, whether only a victim of contradictory values, or the result of an encephalic malfunction.

The “cure” of the AS, his passage to S, consists of learning about his own being, his structure and the appropriated use of it, his dynamics, and it happens when he faces a problem and asks himself what he has done, what he has felt and what he should have done, what he should have felt. It is then that his referential framework of basic values and feelings emerges, which must be receptive to permanent reformulation, as a result of new experiences, consolidating the exercise of his freedom. The AS needs to understand that, in the game of life, he is at once player and card, and he can change from an unconscious player, AS, to a conscious player, S, provided he consents to accept the basic value that there is no way to flee from the responsibility of assuming his own existing and of promoting his survival and personal fulfillment, which includes, necessarily, involving himself with the social well-being.

Once the AS understands that the human world is an open and unfinished system (the truly transcendental is the ambiguous life, the natural and social world being the path to transcendence) he realizes that only one solution remains, which is to work to attain his personalization, which includes contributing to the syntalization of the groups he is connected to, which will encompass, at the end of his development, all of humanity and the cosmos in which he lives. Life as a whole, always signaling, further ahead, a goal not directly visible but envisioned from the “here and how”, becomes a battlefield, the battlefield of everyday life, the great battle, where the main weapon is intelligence, which must be conscious as much as possible of the total living field and prepare strategies all the time, aiming at its ends. Exercises of perception and apperception must be offered to expedite the AS’s understanding of his needs and of the possibility of satisfying them:

First exercise:

List his organic needs (clothing, food, hearing, defecation, ejaculation, exercising, speaking, hygiene, chewing, menstruation, urination, smelling, ovulation, taste, breathing, thirst, sex, dreaming, sleeping, touch, transpiration, vision). Assess your degree of satisfaction in each one of them, giving a P for privation, Ast for almost satiety, St for satiety, Asat for almost saturation and Sat for saturation.

Give your reasons for each evaluation.

Second exercise:

List your psychosocial needs (love, independence, power) in relation to father, mother, siblings, friends, sexual partners, children, and their reciprocal, for example: love towards the father, love of the father towards you; independence you have from the father, that the father has from you; power that you have over the father, that the father has over you, etc. Assess the degree of satisfaction in each one of your psychosocial needs, as in the first exercise (P, Ast, St, Asat, Sat). Give your reasons for each evaluation.

Third exercise:

List your base organic needs and the organic needs that are a barrier to their satisfaction. Assess the degree of conflict between them giving a Vw for very weak, W for weak, M for medium, S for strong and Vs for very strong. Describe the conduct you use to resolve it. Classify it as impulsive (Imp) or intelligent (Int). Describe the conduct you should have had and the reason why you didn’t have it.

Fourth exercise:

List your base organic needs and the psychosocial needs that are a barrier to their satisfaction. Assess the degree of conflict between them giving a Vw, W, M, S, Vs according to the situation. Describe the conduct you use to resolve it. Classify it as Imp or Int. Describe the conduct you should have had and the reason why you didn’t have it.

Fifth exercise:

List your base psychosocial needs and the organic needs that are a barrier to their satisfaction. Assess the degree of conflict between them giving a Vw, W, M, S,Vs according to the situation. Describe the conduct you use to resolve it. Classify it as Imp or Int. Describe the conduct you should have had and the reason why you didn’t have it.

Sixth exercise:

List your base psychosocial needs and the psychosocial needs that are a barrier to their satisfaction. Assess the degree of conflict between them giving a Vw, W, M, S,Vs according to the situation. Describe the conduct you use to resolve it. Classify it as Imp or Int. Describe the conduct you should have had and the reason why you didn’t have it.

Seventh exercise:

List your base needs (organic and psychosocial) and the barrier needs (organic and psychosocial) to their satisfaction. Assess the degree of conflict between them giving a Vw, W, M, S,Vs according to the situation. Describe the conduct you use to resolve it. Classify it as Imp or Int. Describe the conduct you should have had and the reason why you didn’t have it.

The work of the analyst, S, is dependent upon the level of intelligence of the analysand, AS. From birth to nine months, the child only has the intelligence of the directing dynamic potency of the universe, which seems to stop working during the small nervous storms which assail him and apparently disappear without a reason, more similar to a reminiscence of the anguishing moment of birth, paroxysmal efforts of the organism not to succumb, to continue living. From then on, and throughout life, when crises of anguish occur, the S will not be able to rely on the intelligence of the AS, who will then need that someone provides for his survival until the crisis passes, which, in general, is only possible with the help of medication.

After nine months, intelligence establishes itself at the level of balancing external sensory and motor actions, and since with memory, anticipation emerges, the reaction of fear and the consequent phobia of objects appears. Until eighteen months, the child can be conditioned on the basis of reward and punishment, naively submitting himself to any signs that he can associate to gratifications or frustrations. From then on, and throughout life, when phobic moments occur, the S will be able to rely on the intelligence of the AS only at this level, and his work consists of stimulating him to react to his passivity in face of this pseudo-inalienable relation of cause and effect. In the case of a real and insuperable limitation of the AS’s intelligence, the S will only be able to act based on conditioning and will guide those responsible for the AS to act the same way.

After eighteen months, intelligence establishes itself at the level of balancing internal actions, symbolic-representative of concrete reality, and the anticipation thus enriched enables the child to pass from fear to anger, due to the emergence of doubt. Until three years of age, the child can continue to be conditioned on the basis of reward and punishment, but the consequent doubt and anger, generating inconformity and revolt, will require greater efforts. From then on, and throughout life, when obsessive moments occur, the S will only rely on the intelligence of the AS at this level, and his work consists of stimulating him to submit to examination the advantages and disadvantages of his angry reaction and to seek new conduct. In the case of a definite limitation of the AS at this level, only the argument of reinforcing internalized external control will work.

After three years of age, intelligence, still only at the level of balancing internal actions, symbolic-representative of concrete reality, but already enriched by the experience of fruitless anger, enables the child to pass from anger to shrewdness, due to the discovery that not every crime leads necessarily to punishment. Until six years of age, the child can continue to be conditioned based on reward and punishment, but elaborated. From then on, and throughout life, when hysterical moments occur, the S will only rely on the intelligence of the AS at this level, and his work consists of stimulating him to react to conduct inspired by pretense and to seek honest conduct. In the case of a definite limitation of the AS at this level, only the argument of external control to which the AS cannot evade will work.

After six years of age, intelligence, already at the level of balancing internal actions, symbolic-representative of concrete reality, enriched by the experience of fruitless pretense, enables the child to pass from shrewdness to naive honesty, due to the discovery that he can get what he wants through licit means. Until 12 years of age, the child can be conditioned to reflect, based on concrete data, about the consequences of his actions and, therefore, to prevent undesirable events, trying to evade conduct that can provoke them. From then on, and throughout life, when moments of latency occur at the concrete level, the S will only rely on the intelligence of the AS at this level, and his work consists of stimulating him to exercise his reflection and expand the scope of his constructive conduct. In the case of a definite limitation of the AS at this level, only reflection based on the concrete will work, but there can already be internal control.

After twelve years of age, intelligence, already at the level of balancing internal operations of concrete reality, works in service of doubt, seeking to correct the naive conclusions that occurred in the previous phase. From then on, the adolescent can be conditioned to reflect, based on abstraction, about the meaning of his possible actions and consequently choose the conduct that brings him the greatest gratification. Such conduct is, predominantly, a result of his own consensus. At the adult age conduct is developed in service of cooperation; cooperation at the communitary level, from eighteen years of age on, at the humanistic level, from thirty years of age on, and at the universal, cosmic level, from sixty years of age on.

In the special case of primary perturbations in the relationship of vital energy with reality, causing the internalization of this energy, the psychoses, the role of the analyst is to treat the neurotic aspects of the psychotic AS, helping him to understand his limitations and to live with them, which includes surrounding himself with enlightened people who will support him in his crises and help him, guided by the analyst and doctor, to minimize his maladies. In such cases, it is absolutely necessary that the S rely on the help of a family member of the AS who is aware of his needs, and of a professional who can medicate him whenever it is necessary, according to the situation. There may be the need to place him in a specialized institution, as an inevitable measure, when the AS does not have someone to assist him at home or when the crisis puts his own survival at risk and/or the survival of those near him, or in cases of endogenous or exogenous psychoses.

In the case of psychoses, it should be noted that there is an absence of the living field of elevation is absent and, consequently, so is adult morality. The contribution of the analyst, in this aspect, is confined to conditioning obedience to the precepts that will give the AS greater comfort, and which include, necessarily, making himself accepted by the environment, that is, a conditioning at the phobic level. Perception does not go beyond the level of duration, although with peculiarities specific to each case. Intelligence is variable in each case, and so is consciousness and morality. The psychoses appear at typical ages and its course of evolution is quite predictable in each case. Cure has been impossible and a decrease in the frequency and duration of the crises has occurred in function of pharmacological developments. Inappropriate psychotherapeutic interventions can be disastrous.

In the special case of the different types of schizophrenia, it should be noted that the emotion does not go beyond that of anticipation of spontaneous anger, and typical episodes can be observed in each case. In simple schizophrenia, the AS is able, at his best moments, to live in the living field of imagination at the level of naive shrewdness, perception at the level of the dichotomy resulting from the crime-punishment relation with the connotation of fear, the emotion anticipation-spontaneous anger, intelligence at the level of balancing internal actions in service of shrewdness, but with spontaneous pre-object consciousness, and perverted morality in the sense of pseudo-submission; in his involutional episode, the AS will diminish his activities, and can even end up in anguish and inactivity of the fetal type. In hebephrenia, the living field of imagination at the level of naive shrewdness, perception at the level of the dichotomy resulting from the crime-punishment relation with the connotation of anger, the emotion anticipation-spontaneous anger, intelligence at the level of balancing internal operations of concrete reality, spontaneous pre-object consciousness, and perverted morality in the sense of pseudo-submission, lead the AS to a chronic state of inadaptation, but he can however, if permanently assisted, learn socially acceptable conduct and be professionally productive in a regular way. In paranoid schizophrenia the living field of imagination at the level of naive shrewdness, perception at the level of naive freedom from the dichotomy resulting from the crime-punishment relation, and intelligence at the level of balancing internal operations of concrete reality, with consciousness also already reflective, of reflection on the concrete, permit the AS relative professional and personal performance, morality is perverted in the sense of pseudo-submission, compensating the emotion anticipation-spontaneous anger.

In the special case of paranoia, the living field of imagination at the level of naive shrewdness, perception at the level of reflected freedom from the crime-punishment dichotomy and the emotion anticipation-spontaneous anger, associated to intelligence at the level of balancing internal operations of abstract reality in service of doubt, with consciousness also already reflective, of reflection on the abstract at the level of doubt, make the AS a tireless rebel without a cause, eternally maladjusted, compensated, only intermittently, by perverted morality in the sense of pseudo-submission.

In the special case of melancholia, the AS is able, in his best moments, to live in the field of imagination at the level of doubt, perception at the level of reflected freedom from the dichotomy resulting from the crime-punishment relation and the emotion anticipation-false love associated to intelligence at the level of balancing internal operations of abstract reality in service of doubt, with spontaneous naive precarious object consciousness also at the level of doubt and morality is perverted in the sense of pseudo-submission; in the involutional episode, the AS will be reduce his activities, and may even have severe crises of apathy.

In the special case of mania, the living field of imagination at the level of naive shrewdness, perception at the level of reflected freedom from the dichotomy resulting from the crime-punishment relation and the emotion anticipation-false love of an unmotivated and exalted nature, associated to intelligence at the level of balancing internal operations of abstract reality in service of doubt, with spontaneous naive precarious object consciousness biased by permissiveness and perverted morality in the sense of active-aggressive insubordination, make the AS a permanent candidate to an orgiastic life.

The unfolding of the Analytical-phenomenological-existential psychotherapeutic event, which is esoteric, interior, always with the aim of the contractual objective of helping the analysand to become as conscious as possible of the game of life, and although following basically the same pattern, occurs differently in each case, and the limit of development is determined by the limitations of the AS’s capacity to learn. It is the responsibility of the analyst, the psychotherapist, the S, to work with the hypothesis of a greater development, and the limit will be determined only by the evidence of the lack of response of the AS to the programmed efforts. The AS must learn as much as possible about his own being and about the appropriate use of his own being: since learning only occurs when the individual faces a problem and asks himself what he has done, what he has felt, what he should have done and what he should have felt, the S must take advantage and/or create all possible learning situations for the AS. The end of the psychotherapeutic process occurs differently in each case and can be described as follows.

3.9 The end of the event

The end of the analysand-analyst event provided by the Analytical-phenomenological-existential Technique, which is esoteric, interior, occurs when both parties of the contract agree on the judgment that the analysand has noticed the principle of intentionality and knows how to create the conditions to transform, at each moment, his operating intentionality into thematic intentionality, that is, he has become capable of seeking to know reality as conceived by common sense (reality of the exterior world) and as conceived by science (reality of the experiences of and about the phenomenon), put all this knowledge in parenthesis and seek the essence of each phenomenon under investigation (the relation in the “here and now”). The parameters of this judgment are determined by the conduct of the analysand, who must check his knowledge of basic information and complementary information that will nurture his life process and determine the validity, the proficiency, of his actions.

In order to be considered, by the analyst, ready to go without the psychotherapeutic meetings, the analysand must show, through his conduct, that he is conscious of his attitudes and that he takes them freely, in function of his own life principles, based on the reality that he needs to communicate with his fellow creatures appropriately, that which leads to the attainment of the satisfaction of his needs, whether organic, or psychosocial, or immediate, or mediate. In order to communicate appropriately, the analysand must keep in mind that: the goal of the human being is to be happy; to be happy he needs to be free; only the truth frees: reality is the path to the truth; reflection is the instrument of the human being, it permits transcendence, the passage from one level to another.

The date of the end of the relationship analysand-analyst must be arranged at least a week beforehand, both parties of the contract being in agreement about the end and the date. The closing session has peculiar characteristics, when the analyst will have the attitudes that follow: in the first phase, he will make himself available to answer any questions the analysand still wants to ask and he will also offer a brief summary of the structure and dynamics of the psyche, of the principle of intentionality, and of the basic and complementary information regarding the game of life; in the second phase, he will develop a social dialogue, wishing the analysand personal and professional success and making himself available to any exchange of ideas the analysand might need in the future.

Their regular ending of the psychotherapeutic process occurs when the analysand decides to abandon the sessions without the analyst considering him able to continue alone the task of self-knowledge and self-control. One must be able to distinguish the irregular ending from the attempts at ending as a mere game in the process. In the latter case, the analysand wishes to be convinced to stay, while in the former he feels so threatened that he cannot bear the idea of continuing in the situation. A situation that conceals the true reason of the analysand wishing to leave the process is that in which he claims to no longer be able to pay the price agreed upon, at which time the analyst must say he is willing to accept a counterproposal from the analysand, thus revealing the concealment, and the following situations may ensue.

If the analysand is really going through an economic-financial difficulty, he will accept the assistance in the payment and will normally continue with the process. If he is concealing some problem and accepts the assistance, the real reason will soon emerge it will be able to be properly analyzed. If, however, he insists in leaving the psychotherapy, the analyst must be absolutely frank and explain the risks the analysand will be incurring and the difficulties he might have to face in a near future and in a far future; at this opportunity, the analyst must make it clear that, if the analysand, for some reason, has not felt well in the situation with him, analyst, he must seek another professional, with whom he might feel more at ease to do psychotherapy; he must also make himself available in case the analysand wants to see him again.

In the special case of analysands under eighteen years of age who want to interrupt the process, besides offering the clarifications to the analysand himself, the analyst must provide the same clarifications to the person responsible for the analysand, in his presence, letting him know beforehand, that it is his duty to do so. In the case of mild retardation (absence of intelligence at the abstract level), if necessary, the procedure must be the same as in the case of under aged analysands. In the case of treating the neuroses of psychotic individuals, the analyst must always be attentive to the need for appropriate medical assistance, when necessary.

Indeed, the psychotherapeutic process becomes mixed with the process of existing itself, and it lasts the whole life of the individual. What occurs is that there are individuals who are able to take into their own hands the work of becoming conscious and redirecting their own living, and there are individuals who must be tutored in certain situations or throughout their whole lives. The first, those who are capable, usually end the process as established in the contract; in case they threaten to abandon the process, they must be warned of the consequences of such attitude. The second, those who are incapable, have an endless process of psychiatric counseling ahead of them and must be able to rely on, in any circumstances, the assistance of a guardian sufficiently enlightened; the Analytical-phenomenological-existential Psychotherapy is not suitable in these cases.

The analysand considered fit to go on without the psychotherapeutic process can continue indefinitely in the analysand-analyst relationship, as long as both so desire, since the developmental process of the human being is endless. However, it is good practice (in the ethical sense) that the analyst always encourage the analysand to go on without him, and if it is the case that the analyst no longer has time available, he should argue that others who are more needy are waiting for a time to be seen. On the other hand, the analysands who reach the limits of their capacity at the moment, in which they will probably remain for some time, should be invited to try an interruption, and the analyst should make himself available for, at a later time, when they feel the need, take up the process again.

According to the Analytical-phenomenological-existential psychotherapeutic Technique, which is esoteric, interior, the regular end of the psychotherapeutic process can only occur when both parties of the agreement agree that the analysand is now able to continue alone the process of becoming conscious of his existing, being welcome to return at any time for a review. Any other endings are considered irregular, and in the case of psychoses, the analysands must be warned of the need to seek appropriate medical assistance whenever they feel the symptoms of psychic unbalance. We thus have that the problem is more a matter of developmental order and not of the end of the process. Therefore, the question of ending the event takes us to the more general aspect of the unfolding of each case.

3.10 In summary

The Analytical-phenomenological-existential psychotherapeutic Technique, which uses the theory of the same name, at the same time that it intends to unify the data of the different readings of reality, seeks to maintain the theoretical position that the esoteric vision cannot suffer the alterations of history. It seeks to combine mentalist techniques with physicalist techniques as well as with that laid out in the philosophies and in the theologies, and its operationalization seeks to guarantee the reprogramming of individuals and groups in the sense of harmonizing with the real meaning of life. The systematization of the technique is real (it treats the entities human being and human group) and conceptual (it treats the enunciations about such entities), and offers a safe guide for the analyst to assist the individual analysand in his passage from individuality to personality, and the analysand group, in its passage from groupality to syntality.

4 TREATMENT OF THE HUMAN BEING

The Analytical-phenomenological-existential psychotherapeutic Procedure, which is esoteric, interior, is based on the principle that although human thought cannot unveil it, there is a truth, a goal, a destiny, and that every human being is a pilgrim, in his private pilgrimage from the cradle to the grave, and it is the role of the psychotherapist, when sought after by him or by his relatives that want to help him, to offer all the help possible to assist him in becoming conscious of his peculiar situation as a thinking animal, as a creature that is participant in the work of the Creator. The psychotherapist that uses the Analytical-phenomenological-existential Technique is, necessarily, an adult human being, knowledgeable, who knows the history of humanity in its tripartite aspect, theological-philosophical-scientific, and who knows about the theory and technique in question.

4.1 The psychotherapy in the general plan of existence

The esoteric vision teaches that the human being has, in his essence the whole truth, but he needs to love truth above all else, stop fearing loneliness, feel himself in the Whole and serve the Whole. It teaches that harmony is a result of peace, which only occurs when the individual lives self-discipline, which is a result of the acting of his true center, which makes his being an organic whole, each one of his parts in service of all the parts together. The analysand seeks the analyst because he lives in disharmony, not finding peace because he does not have self-discipline, because he has created a pseudo-center, the discipline coming from the limits of tolerance of the other towards his separatist tactics which result from the projection he makes, in the environment, of his own divided self, a part of himself imposing itself upon his whole.

The problem of the analysand is ignorance. Once ignorance is remedied, that is, the law of harmonization is understood, the only certainty possible is established, that resulting from the understanding that we belong to an organized and coherent whole, and that fear is resolved through permanent participation in the work of the Creator. Loving truth above all things is loving integrity, which serves harmonization. Loving oneself is to be integral, participant of the law, and loving our neighbor as ourselves means not disturbing his integrity, the reason why each one must, necessarily, assume responsibility for his own actions, wherefore it can be concluded that using “escape goats” is to invert the moral. Each human being must follow his “via crucis” towards his own redemption.

When a human being proposes himself to follow his own path to redemption, such determination includes, necessarily, to refuse the role of victim, the only way to obtain and reaffirm his integrity and to avoid disturbing the journey of his neighbor in the search of his own integrity. The developmental effort is the inalienable price the individual needs to pay to obtain and maintain harmony with the whole, and pain is the warning signal that something is not well tuned within and/or outside himself, that is, in the relationship with himself and/or with his fellow creatures. Harmony exists in the phase of unconsciousness and the rational return to it occurs in function of the correction of the deductive and inductive fallacies; permissive individuals try to confuse the naive ones to avoid that they evade the role of their victims.

world, in its everyday routine is an environment of antagonisms and resistances, where a separatist dualism reigns, and the individual must save himself from this plot by his own efforts. In the psychotherapeutic meeting, the individual has a specially built environment for his salvation available, where another individual, the psychotherapist, lives concord and collaboration. Addicted, however, to his habitual forms of conduct, the analysand, although he wishes to develop, carries out, in his relationship with the analyst, all the games he is familiar with. The main weapon of the analysand, the AS, is to try to seduce the analyst, the S.

The Analytical-phenomenological-existential psychotherapeutic Theory, submitted to an experimental control in contact with the facts of the psychotherapeutic living, offers the necessary safety for the appropriate use of the technique derived from it. The S understands and clearly sees the big problems of life. Leaving the nebulous state of faith and mystery, he gives his own life an expression that makes it worth living. The S invites the AS, permanently, not to believe, but to understand. Without denying the religions, philosophies and old sciences, it seeks to give continuity to their valid contributions and to demonstrate them at the AS’s level of understanding, making them acceptable, placing them above partisanships and rivalries.

It is not enough to assert that there is a law, that of harmony, that governs all; it is necessary to show how this law works, what its mechanism is. Knowledge explains the causes of pain and the ways to prevent it, thus canceling out is disastrous consequences. The technique for development is the technique for freedom from pain, which consists in freedom from ignorance, freedom that will permit the rational planning of life, salvation, redemption. The rational planning of life consists in the individual’s rational assimilation into the organic functioning of the universe in which he lives, as a result of harmonization with the directing thought of action, which operates within and around us, in everything that exists.

Knowledge of the functional technique of phenomena of the spirit leads to ever wiser conduct that, by preventing error, also prevents pain. Wisdom consists in entering the game of life as it is, instead of stopping at the separatist dualism of antagonisms and resistance. Pain is the propelling instrument of development, of ascension to the level of the S. The S is necessarily a person who cannot be offended and who is, therefore, not susceptible to the feeling of retaliation, to revenge; he also never makes use of subterfuges, of falsehood. The S works on what is real and knows that the shrewdness of saving face with hypocrisy does not lead life to good ends, does not lead to freedom.

The S, the one who is able to initiate a more efficient and less dramatic life system, where there will be no room for useless escapisms, which only lead to error and pain, knows that each individual brings about his own punishment, and nevertheless has, inside himself, in his essence, order, only concealed by apparent chaos, a smoke screen which he throws up to avoid his development through the dramatic exploitation of the free services of the incautious, permanent candidates to the unfortunate role of his victims. The S puts an end to the shrewdness of the AS, by making all the illusions created by him to diminish and his escapist contrivances to fall to the ground.

The psychotherapeutic dialogue seeks to uncover the truth, a discovery that will give a deep meaning to life, making it an instrument of the greatest achievements in terms of elevating the spirit. The path of development for those who are determined to discover the truth and elevate the spirit cannot be stopped by amorphous individuals who seek to feed on them, since the amorphous is someone indeterminate who has lost contact with the original purity of the meaning of life and is unable to confound those individuals who truly dedicate themselves to recover this meaning. The fugitive from reality, the transgressor of truth, brings, with his own actions, his correction, the confusion and pain brought by his attitudes.

The S is the spectator hired by the AS to assist him living while he, the AS, is not able to make himself a permanent and intelligent spectator of his actions. The S is the one who knows that each thing is in its proper place and that order prevails, whatever the individuals do or say. The S contemplates the law of harmonization and feels that life corrects itself. His task is to help the AS to vanquish his ignorance more quickly, which will only occur if the AS so desires, and to the exact degree of his determination to abandon the nebulous and ineffective terrain of illusions and join the cohort of those who have overcome the duality and separatism and reinserted themselves into the unity, in the universal.

When the AS looks for the S, he intends to recreate a lost bond, of which he has a far and fleeting recollection. He has the feeling of having been part of something bigger and longs to return to these moorings, yet ignoring the path to follow. Such a sensation, whether it is explained simply as a result of leaving the maternal uterus, or explained sophisticatedly as a longing for a paradise lost, earthly or extraterrestrial, works in the “here and now” in a practical and urgent way. The AS wishes to create a bond which is under his control, with a professional paid to give him attention at a regular, preestablished day and time. His intention is to immediately reduce the anxiety of feeling alone and to learn, as quickly as possible, how to deal with the malaise that such anxiety causes him.

4.2 The prepared mind of the psychotherapist

Since the AS looks for the S with the intention of immediately reducing his anxiety regarding loneliness and in order to learn how to deal with the malaise that such a situation brings upon him, it is presumed that the S must have solved the problem of his own anxiety regarding the mystery that the phenomenon of existence represents for every human being. Inserted in a certain historical time, the S has all the cultural wealth of knowledge of humanity available to him and he needs to know and assimilate it, not only to reduce his own ignorance about the meaning of life but also to be able to assist the AS to detect the origins of his deductive and inductive fallacies, unmasking them and reorganizing his rationality.

The S, as any other human being, has as fundamental problems that of his own immediate material survival and that of his origin and destiny, which includes the origin and destiny of the universe. In order to be able to assist the AS, he needs to have solved both problems, that is, have the means for material survival independently of the payment of the AS for his services and have the theological-philosophical-scientific reference that places him in a position to discuss with the AS and help him to free himself from his illusions, that keep him tied to distorted reasoning of external authority due to the ignorance of the informants and/or his own affected perceptions.

The S must know that he is the depository, in his essence, of the whole truth, and that he must live fully each moment, facing the mutability, the transitoriness of the eternal, which makes him permanently responsible for the direction that he imprints on his existing. The S must have in mind that the AS, whether he deposits his destiny in the hands of God, whether he questions the deity of God, does not deny the existence of God, he is in fact seeking, in belief or in disbelief in a God, to minimize the anxiety in face of the unknown and to transfer to someone else the responsibility for his existing, whence he then passes to the S the responsibility of unveiling for him the unknowable mysteries of life, of death and of life after death.

The S must know the alternatives regarding the destiny of man after death: that of materialism, which is nothingness; that of pantheism, which is absorption into the universal whole; that of the churches, which is the continuity of individuality with a fixed destiny that of spiritism, which is the continuity of individuality with the possibility of infinite progress; that of theosophy, which is the evolution of the whole in the breast of God. The S must respect the freedom of each AS to believe in what he needs, according to his developmental moment. What is important is that he does not allow himself to be shaken by the invectiveness of the AS and that he clearly show that no belief or disbelief will take him away from the need to assume responsibility for his existing here and now.

The S must know that, the more he knows, the freer he becomes to choose his conduct. The freer he is, the greater his personal and social responsibility. He must be aware that his knowledge comes from two sources, his intuition and his reason, and it is his role to always reconcile his perceptions with a greater perception, more encompassing. He must be aware of the questioning of insoluble problems, such as that of the existence of God and the origin and destiny of the universe, and of solvable problems, such as that of the static and dynamics of things and of the universe and that of the structure and functioning of organisms. He must keep in mind that the AS, whether he naively believes what he was taught, whether he opposes what he was taught, whether he denies any knowledge, is, in fact, searching, in belief or in disbelief in reasoning, to minimize his anxiety for the responsibility for his existing and to transfer it to the S.

The S must know the alternatives of the efforts of humanity regarding knowledge: that of rationalism and that of irrationalism. He must understand that reason, starting from materialism, concludes that existence surpasses science, the world exists independently of being well or poorly known, man “is” independently of knowing that he “is being”, the phenomena surpass by far the human capacity to become aware of them; therefore, he concludes the irrational character of the world. The S must also know the alternatives of the efforts of humanity concerning ethical knowledge, which did not escape the same symptomatic polarity: reason, by establishing what is and what is not morally valid, reaches the conclusion that men must aspire to the best to the greatest number of people, and that only feeling can give existential validity to the materially valuable. What is important is that the S show the AS that no knowledge will free him from the responsibility of assuming his existing.

The S must know that the human being, in fact, has, in his own biopsychosocial essence, the key to the mystery of existing, and that the science of the whole being, bio-psycho-sociological, has pointed towards the phenomena of integration, whether in the individual, intrapersonal, or in his interpersonal relation, or in his multi-personal relation, one may speak of a general law, that of harmonization of the whole, of which all the others are mere explanatory corollaries of the synergy of the universe, and the human being must make an effort to know them and apply them to his benefit and the benefit of all humanity. For every instance of misinformation from the AS, the S must reply so as to lead him to search for his personal and social integration.

The S must know the laws that govern the harmony of the individual and the harmony of the universal whole. He must be aware that the efforts concerning scientific knowledge (which have occurred through empirical science, which starts from the “bios”, through interpersonal eidetic science, which starts from the “psyche”, and through multi-personal eidetic science, which starts from the “socius”) have led to the assertion that the human organism, a part of the universal organism, sets for itself questions of a theological, philosophical and scientific order; he must also be aware that the anatomy and the physiology of this process is not known yet, even though the anatomy and physiology of its disturbances are already quite well known and that the psyche is known, the thinking part of this organism, works in terms of its private logic, based on the perception of the living field at which it is and of which it is an acting part. It is, thus, the responsibility of the S to assist the AS to correct and expand the perception of his living field.

The S must, therefore, know that: he can rely on intuition, direct knowledge, interior, that he has of himself and of the world, which necessarily passes through the idea of the existence of God; he can rely on reasoning, in its two instances, of induction (based on the particular) and of deduction (based on the general) which is indirect knowledge, interior as is intuition, but also exterior, that he has of himself and of the world, which passes through, necessarily, the particular data, starting from them or arriving at them; he has the permanent need to control the fear of being, in order to be able to fully live each instant, facing the mutability, the transitoriness in the eternal. The S must control fear through knowledge of the laws that govern the universe, which makes him responsible for his conduct and competent to help the AS to also become responsible for his own conduct.

The S must, therefore, know the existence of a oneness principle, transformed into an organism and staying oneness, in which organisms originating from it develop and to it return, permanently and ceaselessly, according to laws established by it. He must know these laws and become participant of the work of the universe, understand the desire of the Creator and act according to it, knowing that, as a part of the whole, he needs, in order to fulfill himself, that the whole be fulfilled. Once he is able to integrate his theological, philosophical and scientific knowledge, that is, integrate the concepts of essence and of existence (in the absolute infinite and in the finite, in eternity and in temporality), the S will have integrated knowledge and ethical knowledge of the micro- and macro-universe, and will be ready to assist the AS on the same journey.

The S finds, in the Analytical-phenomenological-existential psychotherapeutic Theory, all the truth the human being has been able to detect, about himself and about himself in the world, keeping the true meaning of pure knowledge, of the unity of thought that explains the constant relation between the fulfillment of the being and of the being-in-the-world. He becomes aware that the esoteric vision, interior, is the key to the apprehension of the set of efforts of the human being in the search for understanding reality, since it is faithful to the unity of thought, a dialectic requirement for the apprehension of the world as a whole. He comes to understand the normal and pathological development of the human being and of the human group in function of the general law of harmonization and the particular laws that make it explicit.

The mind of the psychotherapist, the S, thus prepared, comes to ground itself in a rather solid theoretic basis, which includes, necessarily: the knowledge of the normal and pathological development of the human being and of the human group in function of the general law of harmonization and the particular laws of the living field, of perception, of emotion, of intelligence, of consciousness, of morality, of sexuality, of religiosity, of personality and of syntality, which explain it; the knowledge of the operational law of learning, which points toward a safe path for the individual to pass from operational intentionality to thematic intentionality, to the conscious participation in the phenomenon life. The psychotherapist, the S, must therefore, proceed as follows.

4.3 The initial interview

The first contact between the analysand and the analyst is of crucial importance. The analyst must have in mind that the analysand sought him because his is living in disharmony, not finding peace because he does not have self-discipline, because he has created a pseudo-center, the discipline coming from the limit of tolerance of the other in relation to his separatist maneuvers resulting from the projection he makes in the environment of his own divided self, some part of himself imposing itself to his whole. He must also have in mind that in such circumstances it is natural that the analysand wants to create a bond with him that immediately reduces his anxiety owing to the fact that he feels lonely.

In light of the very special circumstances that characterize this meeting, it is the role of the analyst to do a quick evaluation of his own reactions towards the client in terms of checking if there is empathy, a sufficiently positive affective participation to make himself available for the psychotherapeutic work to be carried out with that analysand specifically, without which it will not be possible to reach a deeper understanding of the phenomena and processes that make up the existence of that AS. If there is no empathy, there is no possibility of accepting the AS as a client, and the S must carry out the dialogue at a social level, looking for plausible excuses such as lack of time or the fact that the case presented is not his specialty and the AS would be better served by another specialist.

In the event the S feels there is a possibility of accepting the AS as a client, the S will effectively begin the interview, so as to establish a probable etiological diagnosis of his psyche, a formalized attempt to describe his current state, structure and dynamics, based on the laws and principles formulated by the theory, establishing thus the probable guidelines of treatment. The S must, in an absolutely informal tone, without a pre-established order of subjects, obtain the data that constitute signs and symptoms, as to the syndrome, which will permit the diagnosis. With this aim, he will ask about the reasons that led the AS to seek psychotherapy, the reason why the S was the chosen psychotherapist, about his current history and about his past history.

The analyst, S, will try to know the personality of the analysand, AS, who is an organism of well defined forces, which are his qualities, and whose destiny depends on its type. He will thus know the atmosphere the AS creates around himself, which attracts elements that are similar to him and events of the same character. Once he has the probable etiological diagnosis of the AS, which results from the observation of the structure of his personality, in order to know his qualities, the type of forces that it has, and from the observation of the dynamics of his personality in order to know the direction that these forces are taking, where they will lead the individual, the S will make the prognosis of the AS, which results from the observation of the power of such forces, the speed of their fulfillment, to know when each one of the predicted future positions will be reached.

Once the analysis of the path of the individual is done, the verification of his deductive and inductive errors, which enables the S to plan the corrective measures to be used, that is, the new impulses to be introduced into his path to correct it, it is the role of the S to establish with the AS the working agreement and with it start down the path, seeking to help him amend his ignorance that leads him to err, helping him to analyze the experience made up of pain and to correct the vicious path, substituting it for another, more appropriate one. Since the AS, due to the circumstances peculiar to his situation, is not able to give the required attention to many of the terms of the psychotherapeutic contract, the S must hand him, in writing, a detailed description of the administrative and technical conditions for the process to take place.

Since the initial contact of the analysand with the analyst is of crucial importance, involving essential aspects, which include the expectation of the AS to establish a bond with the S to reduce his anxiety in face of loneliness, the definition on the part of the S for himself, if he has empathy for the AS and if he will accept him, the determination of the probable etiological diagnosis and prognosis to establish a probable route of treatment, the first interview is the cornerstone of the relationship analysand-analyst, it is necessary that the analyst truly know the Analytical-phenomenological-existential psychotherapeutic Theory, the basis of the technique he will use. Such knowledge includes knowing himself, having the probable etiological diagnosis and prognostic about himself and the probable route to continue the existential treatment of his own psyche in action.

In order to carry out the initial interview, the S must have in mind all the conceptualization about the normal and pathological development of the human being and human group, so that he is able to detect the data that will lead him to establish a representative framework of the initial state of the individual and the possible development to more developed stages of life. It is essential to check if the AS manifests the psychic apparatus appropriate to his chronological age, when then, the diagnosis will be of a simple maladjustment. Otherwise, an initial distinction must be made between the simple neurosis and the neurosis on a psychotic structure. Once this distinction is made, what type of neurosis, and/or what type of psychosis must be defined. The fluctuation between the simple neurosis and the neurosis of the psychotic will demand special care throughout the psychotherapeutic interventions.

For the initial distinction between the simple neurosis and the neurosis of the psychotic, the analyst must detect, in the case of the latter, a personality structured at the level of pseudo-passive perverted psychosocial motivation with the peculiarity of the field of imagination occurring at the fluid level of “shrewdness-doubt”, the result of a perception in duration at the level of the crime-punishment dichotomy with any of its connotations, associated to the emotion anticipation, at the fluid level of “anger-false love”, operated by either concrete or abstract intelligence not going beyond the fluidity “doubt-shrewdness”, the conscience, even when reflective about the abstract, acting in a paralogistic system, and the consequent absolute absence of true morality, that is, the absence of the notion of real risk resulting from the lack of consideration of the importance of the survival of the human group as indispensable for his own survival.

In order to define the kind of neurosis and its possible response to treatment, it is necessary to verify if the intellectual blockage occurs only in function of the conflicting theme, that is, if the AS only presents intellectual deficiency when treating such conflicting themes, we can then say, in the event that he presents correct abstract reasoning in treating other themes, that his moments of obsession, phobia or anguish are elaborations of a hysterical nature, that is, of hystero-obsession, of hystero-phobia or of hystero-anguish. If the AS presents only concrete reasoning when treating non-conflicting themes, a possible definite intellectual deficiency or a major emotional blockage of intelligence can be deduced, characterizing the real crystallization in the obsessive moment, or in the phobic moment. In any event, the prognosis is good if the AS is willing to remain in treatment the necessary time.

In order to define the type of psychosis, it is necessary to verify the level of perception of the AS which, together with other elements of his personality, always in the absence of true morality, will define the structural deformation of his psyche. In the case of simple schizophrenia, at its best moments, there is perception in duration at the level of the dichotomy dissatisfaction-anguish and satisfaction-relief with the connotation of “fear”, associated to the emotion anticipation-“spontaneous” anger, to intelligence at the level of internal actions representative of concrete reality in service of “shrewdness” and to spontaneous pre-object consciousness, all this apparatus is unbalanced, permanently subject to regression. In the case of hebephrenia, there is perception at the level of the dichotomy due to the crime-punishment relation with the connotation of “anger”

and intelligence at the level of internal operations representative of concrete reality in service of “shrewdness”. In the case of paranoid schizophrenia, there is perception already at the level of “naive” freedom from the dichotomy resulting from the crime-punishment relation and the pseudo-reflective consciousness, of reflection about the concrete.

In order to define the other types of psychosis it must be noted, always with the absence of true morality, the peculiarities that follow. In the case of paranoia, there is perception at the level of “pseudo-reflective” freedom of the dichotomy due to the crime-punishment relation, intelligence at the level of internal operations representative of abstract reality in service of “doubt” and reflective consciousness, of reflection about the abstract. In the case of melancholia, at its best moments, there is perception at the level of “pseudo-reflective” freedom of the dichotomy due to the crime-punishment relation, emotion is “false-love” and spontaneous object consciousness at the level of “doubt”, all this apparatus always tending towards regression. In the case of mania, there is perception at the level of “pseudo-reflective” freedom of the dichotomy due to the crime-punishment relation and spontaneous precarious object consciousness distorted by permissiveness. In any of the cases of psychosis, the prognosis is of “non cure” through psychotherapy, which works only as an assistance to the treatment, that is, treatment only of the neurosis of the psychotic.

In order to conclude the initial interview, the S must have in mind all the data he needs and all the information that the AS must assimilate. In regard to the data he needs to gather, the S must, always keeping an absolutely informal tone (only writing down the full name of the AS, his addresses and telephone numbers, personal and professional, his age, date of birth, place of birth and nationality), proceed with the interview attentive to the general framework of data to be collected, which is the following: the current history, the reason for the visit to the psychotherapist,the reason why he chose the S,the family relations, his current studies and work and where he is doing them; his past history, if his birth was desired by the parents, events that occurred during the pregnancy and delivery, occurrences and behavior manifested during each period of his life, at home, in school, with friends and at work, and the influences received in each one of these environments.

Regarding the information the AS must assimilate, the S will explain and give in writing the administrative and technical aspects of the contract. Following there is a suggestion of contract:

Administrative part:

1. Service contracted: psychotherapy individual ( ) in group ( )

2. Schedule: day of the week; time; duration.

3. Payment: RS$ to be made in advance in the first session of the month.

4. Adjustments in the payment fees according to the rate of inflation.

Technical part:

1. Purpose: the S will assist the AS to know himself ever better to fulfill himself ever more, personally and professionally.

2. Process: the AS lives and sees himself living.

2.1. Procedure during the sessions: the AS will talk spontaneously about everything he thinks about without selecting or omitting anything.

2.2. Procedure outside the session: the AS, upon waking up, will try to see himself lying down, stretch and see himself stretching, get up and see himself getting up, and keep on seeing himself living, all day, everyday.

3. Auxiliary methods: daily body relaxation, reports of the sessions, reports of the dreams, paintings, study of one’s own case and sexual counseling.

The well concluded initial interview is one that allows the S to decide if he will accept the AS and, in the affirmative case, determine the probable etiological diagnosis and prognosis to establish a probable route of treatment. Generally, one meeting is enough for this end; if the S feels more meetings are necessary and even if he asks for tests and/or medical exams, he must make it clear to the AS that both are still in the phase of initial understanding in order to determine together if it will be good for the AS to do psychotherapy with him, or if it will be better to seek another specialist, or even, in the event he remains with the S, if they will need the help of other specialists and/or collaboration of a family member responsible for him; this last measure is essential in the case of individuals less than 18 years of age and of psychotics in general, and the person responsible for the AS must be made aware of the contract and be advised about the assistance he must give the AS. Once all this has been established, the first psychotherapeutic session can take place.

4.4 The first session

In the first session, the S will remind the AS of the terms of the contract and will teach him to do the relaxation; in the special case of a very anxious AS, the S will consider the benefit of postponing the relaxation. In general, the AS will begin to spontaneously talk about his life, with endless complaints about the injustices and misunderstandings he has been the victim of all his life. In the case of more shy and introspective AS, the S must encourage him in the sense of developing such themes, asking informal questions, in a colloquial way, about how his week was, how his relationships with a, b or c were during the week, how he is feeling health-wise, if he has studied much, if he has worked much, etc.

The first session is, in fact, an extension of the first interview, when the analyst checks the data he gathered, and no intervention is appropriate yet. The S must help the AS to feel comfortable, assisting him in any way possible to feel comfortable physically and psychologically, from greeting him at the door, which must be pleasant and warm, without effusiveness, a hug and kisses on the cheeks, typical of our culture, are appropriate, and must have been introduced when saying good bye at the end of the initial interview. The AS must be left free enough to lie down, sit comfortably, walk around the room whenever he wants, however, any type of oral gratification must be prohibited, such as smoking, chewing gun, eating candy (these latter ones must be permitted and even offered in certain situations of psychotic crises).

It is in the first session that the AS, already being accepted by the S, adds data that he had omitted in the interview, afraid that he would have been rejected. If these were data that escaped the observation of the S or if it is the case of formal refusal of the essential aspects of the contract, the S can still rescind the contract and dismiss the AS in the event he does not reconsider his attitude. In such cases, the omission of the S could generate, on the AS’s part, interpretations such as fragility or permissiveness, and the relationship would be doomed to failure. A new examination of the items of the contract in general must be enough to clarify the situation and safeguard the authority of the S. In such cases, the body expression of the AS speaks louder than his words, and the S must be attentive to any details. In the event of an AS who is a minor or in a psychotic crisis, such attitudes are natural, and it is enough that his guardian accepts the contract, being left clear for the AS that, although he has not understood the situation well, the S will begin the process approved by the understanding of his guardian.

4.5 The intermediate sessions

The treatment per se happens between the first and the last session. In intermediate sessions between the first and the last are estimated in eighteen. The psychotherapy consists in seeing only maladjusted people and the neurotics in general, when the AS is open to assimilate the necessary concepts for his development and to test, at the same time, in his living, the changes in attitudes that he sees fit to carry out. Although one session per week is ideal, in cases where time is an issue the sessions can be even daily.

4.5.1 The intermediate sessions, on the whole

The intermediate sessions, on the whole, must occur as it follows:

1. In its regular aspects:

1.1. At the beginning:

1.1.1. Consolidate the adaptation of the AS, welcoming him warmly, inviting him to sit down, talk to him about the advantage of lying down and relaxing, something learned in the initial session; ask him to lie down and carry out the relaxation; remind him that he should do it daily at home.

1.1.2. Listen to the AS talk about the report, the paintings and the dreams, offering the pertinent interpretations.

1.2. During the unfolding:

1.2.1. Listen to the AS talk about the subjects he considers imminent, interpreting them with the aim of communicating the issues in question.

1.2.2. Continue to provide all the clarifications the AS requests, including clarifying what has already been explained, always keeping in mind that: the AS lives and tries to watch himself living; by living he acts; by acting he is using his experiences and the information received and he notices the reactions he is provoking, he learns to criticize his conduct, he checks if he must repeat or modify them, in the future, so as to live better and better.

1.3. At the end:

1.3.1. Remind the AS of the importance of doing the report, the paintings, the report of the dreams and the daily relaxation. Remind him also of the importance of seeing himself lying upon waking up, of stretching and seeing himself stretching, of getting up and seeing himself getting up, of living and seeing himself living, all day, everyday.

1.3.2. Recommend assiduousness and punctuality.

1.3.3. Offer an illustrative drawing of the principle or of the exercise in question, offering all the necessary explanations.

1.3.4. Warmly say good bye to the AS.

2. In its variations:

In the first session:

- At the beginning: idem regarding the regular aspects.

- During the unfolding: develop, always from the utterances of the AS, the subject matter of anguish.

- At the end: idem regarding the regular aspects.

In the second session:

- At the beginning: idem regarding the regular aspects.

- During the unfolding: develop, always from the utterances of the AS, the subject matter of anguish and work on the modulation to phobia.

- At the end: idem regarding the regular aspects; before saying good bye, offer an illustrative drawing of the first principle and explain it.

In the third session:

- At the beginning: idem regarding the regular aspects.

- During the unfolding: develop, always from the utterances of the AS, the subject matter of phobia.

- At the end: idem regarding the regular aspects; before saying good bye, offer an illustrative drawing of the first exercise and explain it.

In the fourth session:

- At the beginning: idem regarding the regular aspects.

- During the unfolding: develop, always from the utterances of the AS, the subject matter of phobia and work on the modulation to obsession.

- At the end: idem regarding the regular aspects; before saying good bye, offer an illustrative drawing of the second principle and explain it.

In the fifth session:

- At the beginning: idem regarding the regular aspects.

- During the unfolding: develop, always from the utterances of the AS, the subject matter of obsession.

- At the end: idem regarding the regular aspects; before saying good bye, offer an illustrative drawing of the second exercise and explain it.

In the sixth session:

- At the beginning: idem regarding the regular aspects.

- During the unfolding: develop, always from the utterances of the AS, the subject matter of obsession and work on the modulation to hysteria.

- At the end: idem regarding the regular aspects; before saying good bye, offer an illustrative drawing of the third principle and explain it.

In the seventh session:

- At the beginning: idem regarding the regular aspects.

- During the unfolding: develop, always from the utterances of the AS, the subject matter of hysteria.

- At the end: idem regarding the regular aspects; before saying good bye, offer an illustrative drawing of the third exercise and explain it.

In the eighth session:

- At the beginning: idem regarding the regular aspects.

- During the unfolding: develop, always from the utterances of the AS, the subject matter of hysteria and work on the modulation to latency.

- At the end: idem regarding the regular aspects; before saying good bye, offer an illustrative drawing of the fourth principle and explain it.

In the ninth session:

- At the beginning: idem regarding the regular aspects.

- During the unfolding: develop, always from the utterances of the AS, the subject matter of latency.

- At the end: idem regarding the regular aspects; before saying good bye, offer an illustrative drawing of the fourth exercise and explain it.

In the tenth session:

- At the beginning: idem regarding the regular aspects.

- During the unfolding: develop, always from the utterances of the AS, the subject matter of latency and work on the modulation to preadolescence.

- At the end: idem regarding the regular aspects; before saying good bye, offer an illustrative drawing of the fifth principle and explain it.

In the eleventh session:

- At the beginning: idem regarding the regular aspects.

- During the unfolding: develop, always from the utterances of the AS, the subject matter of preadolescence.

- At the end: idem regarding the regular aspects; before saying good bye, offer an illustrative drawing of the fifth exercise and explain it.

In the twelfth session:

- At the beginning: idem regarding the regular aspects.

- During the unfolding: develop, always from the utterances of the AS, the subject matter of preadolescence and work on the modulation to adolescence.

- At the end: idem regarding the regular aspects; before saying good bye, offer an illustrative drawing of the sixth principle and of the sixth exercise and explain them.

In the thirteenth session:

- At the beginning: idem regarding the regular aspects.

- During the unfolding: develop, always from the utterances of the AS, the subject matter of adolescence.

- At the end: idem regarding the regular aspects; before saying good bye, offer an illustrative drawing of the seventh principle and of the seventh exercise and explain them.

In the fourteenth session:

- At the beginning: idem regarding the regular aspects.

- During the unfolding: develop, always from the utterances of the AS, the subject matter of adolescence and work on the modulation to young adulthood.

- At the end: idem regarding the regular aspects; before saying good bye, offer an illustrative drawing of the eighth principle and explain it.

In the fifteenth session:

- At the beginning: idem regarding the regular aspects.

- During the unfolding: develop, always from the utterances of the AS, the subject matter of young adulthood.

- At the end: idem regarding the regular aspects.

In the sixteenth session:

- At the beginning: idem regarding the regular aspects.

- During the unfolding: develop, always from the utterances of the AS, the subject matter of young adulthood and work on the modulation to mature adulthood.

- At the end: idem regarding the regular aspects.

In the seventeenth session:

- At the beginning: idem regarding the regular aspects.

- During the unfolding: develop, always from the utterances of the AS, the subject matter of mature adulthood.

- At the end: idem regarding the regular aspects.

In the eighteenth session:

- At the beginning: idem regarding the regular aspects.

- During the unfolding: develop, always from the utterances of the AS, the subject matter of old adulthood.

- At the end: idem regarding the regular aspects.

4.5.2 The intermediate sessions, in their unfolding

The intermediate sessions, in their unfolding, must occur as follows:

- At the moment of anguish:

One must distinguish between the moment of anguish from neurosis of anguish. One must also distinguish between the different degrees and types of anguish. The moment of anguish is distinct from the neurosis of anguish as a figure is distinct from the background. The background, the habitual state of the AS that inspires the probable etiological diagnosis of neurosis of anguish, predicts the figure, a temporary state of anguish that inspires psychotherapeutic intervention. The habitual state of the AS that inspires the probable etiological diagnosis of neurosis of anguish is understood in terms of a disposition to always react to stimuli with anguish, a response that can vary all the way from pre-anguish, with its degrees and types, to anguish per se, also with its degrees and types.

The moment of anguish per se is the anti-moment, the moment of denying not only living well, but life itself. It is the moment in which the “psyche” is annulled, it loses its capacity to serve as a bridge between the “nous” and the “soma,” the former is hindered from fulfilling itself by means of the latter, eternity losing contact with temporality. In the first stage, the emotion shock reduces the living of the AS to the dynamic field of stimuli-response (s-r), perception occurring only in space, even disturbing the acting of the directing dynamic intelligence of the universe itself in its habitual parameters, hindering it from regulating reflexes and directing instincts; in the second stage, it even destroys the most primary responses of the organism, including the respiratory reflex, in which it can endanger the life of the AS itself.

Therefore, the moment of anguish per se is a moment of breakdown of the organism, no psychotherapeutic intervention being possible. In this state the AS is not even able to seek medical assistance, being dependent on a third person to provide the help he needs. There are cases of shock in which, the cause ceasing spontaneously, the effect ceases; there are cases, however, in which the cause feeds itself and the effect generated uninterruptedly is able to cause the death of the AS, even through suicide. Whether its origin is psychological or organic, the moment of anguish per se makes the AS unreachable by the S.

The pre-anguish moment is the crucial moment in which the AS confronts the hopelessness of escaping anguish per se. It is the instant in which the “psyche”, extremely frail, serves as a very precarious bridge between the “nous” and the “soma”, only enough to attach itself to the “psyche” of another human being that can help him to maintain his feeble contact with reality. In this climate, the AS seeks his survival in the essential minimal conditions, the reflexes and instincts being the only means of seeking satisfaction for his most basic organic needs, under the tension of the feeling of the inevitable, that the sources he can still rely on will also, at any moment, finish.

Therefore, the moment of pre-anguish is a moment of pre-breakdown of the organism, and the only suitable psychotherapeutic intervention is that of support, the psychotherapist must recommend the AS to seek medical assistance, and his role is only to comfort the AS while the effects of the anxiolytic medication are not yet felt. Even in the case of not having lived any other moment of anguish before, the AS will have lived at least the anguishing moments of birth and of total helplessness of the first months of life, whose unconscious, organic, memory is enough to provoke pre-anguish in the occasion when his physical and/or mental health is upset.

The moment of anguish, the time or occasion in which it occurs, causes, thus, the moment of pre-anguish, the memory of the time or occasion in which anguish occurred. The moment of pre-anguish allows the modulation to phobia, the insistence on a characteristic attitude that belongs to this new kind of reaction. Such attitude, or set of attitudes, establish the new kind of reaction in a way that cannot be refused; there are other attitudes, however, that are brought about by allusion and presume the use of a second attitude, which generates the new kind of reaction. There are, thus, two possible kinds of modulation to phobia: the modulation to near attitudes and the modulation to removed attitudes, which can be carried out through a succession of neighboring attitudes that lead to the new kind of reaction.

The procedure of the S consists in providing conditions for the AS to pass on to phobia and for him, the AS, to promote the search for such conditions. A true modulation presupposes a prolonged incursion of phobia into the everyday life of the AS; otherwise, if they are performances only in the psychotherapeutic sessions, one may speak of borrowed phobic modulations. It is helpful to distinguish a passing modulation from a real modulation, which sustains the phobic content and prepares the ground for the future incursion into the living of obsession. One may speak of true modulation of pre-anguish into phobia when the entire theme with its passing modulations, sustain the movement of the phobic theme towards obsession, always with the aim of living well.

Sustaining the movement of the phobic theme towards the goal of living well depends, necessarily, on intentionality, which requires the unfolding of “I subject-world object”. The person in pre-anguish completely lacks an object. His pseudo-cogitations are mental ruminations at the level of syncretic perception, diffuse, of the living field. His operating pseudo-intentionality acts at a level of inappropriateness of purpose, of energy deficiency, leading to a pseudo-theme of morbid denial of any solution to the dilemma of existence. He sees the world as a chaotic organism, undifferentiated and without perspective, as his own inner world.

The AS, in general, lets himself be taken to the S by a more enlightened third party, who can no longer support alone the burden he represents. His first meetings with the S are embarrassingly ephemeral. His anxious posture causes uneasiness, causing the S to relive his own feelings of helplessness. His attitude is that of a mute challenge in the sense of transmitting to the S the feeling that there is nothing he can do to help him, since everyone is lost, including the S. Noticing that the S pays attention to him and listens to his laments, the AS may want more frequent sessions, only to seek solidarity in the sense of the S admitting that they are all victims of the same catastrophe, the universal catastrophe.

The AS, in his moments of pre-anguish, is a pseudo-philosopher, a philosopher inside-out, someone who denies the “in itself”, to avoid the decision to seek solutions for survival. The S must then admit to himself how much the AS awakens his own feelings of existential helplessness, so as to look for his own prophylaxis, not letting himself be contaminated by the anxiety of the AS. His attitude must be of absolute and sincere agreement with the AS who, by the way, is seeing the reality of life in all its true crudeness, without disguises or illusions. The S must repeat the assertions of the AS, agreeing with them and developing the cultural themes of theology, of philosophy and of science, adapted to the intellectual level of the AS, showing that this is proof of the intelligence of the AS to see the world so clearly and objectively.

The S’s attitude of agreeing with the AS, besides being the only honest attitude possible, is the correct psychotherapeutic attitude in the sense of offering the anti-shock. Each time the S agrees and explains the mystery of the world and of human life in the world, the AS will react with affliction, since, if he is right, then everyone really is lost: if even the S, who must have the solution to the existential problems, is in the same place as him, what hope can there be for the problem? The AS starts to fear the S, that is, his own face reflected in a mirror, and he tends to withdraw, startled, like a new Caliban, before the typical “facies” of helplessness and impotence of the human being in an adverse world.

Managing to get the AS to have this fleeting moment of phobia of himself through the phobia of the S, the S can start the work of modulation in the sense of fixing him in object relation. The S must develop in the AS the perception that both of them have the correct vision of the world, a vision that not all individuals can bear having. Thus, complicity starts, the only possible way for the AS to relate at this phase. Such complicity permits the S to work on the anxious theme of the AS in the sense of helping him broaden his living field with the determination of keeping the bond with the S and for both to analyze together their intentions in their relationships with third parties and start to imagine which new attitudes the AS can have in order to get from the world what be needs for his safety and well-being.

The S will continue to help the AS to perceive which of his attitudes bring about dissatisfaction, threatening him in the direction of anguish, and which attitudes bring about the satisfaction of his needs and consequent relief of tension. His emotion, already anticipation-fear supported by active intelligence at the level of external relations, allows the strengthening of object spontaneous consciousness, although still only precarious at the level of naive belief in the S. At this phase, the AS must be specially preserved from unnecessary impacts with the environment, and the S must request that the AS examine with him, in advance, the attitudes he intends to have, so that the S can warn him of the possible shocks with third parties and help him to prevent unnecessary relapses into pre-anguish or into anguish.

With each difficulty of the AS, the S can respond with examples of his own similar experiences and of how he overcame such difficulties; this is the existential in the AS-S relationship. The use of physical contact between the S and the AS, as long as it is absolutely free of any sensual nuance on the part of the S, can be necessary as part of the comfort and support that he must offer during all the phase of pre-anguish, and it may occur, at each moment, according to the common sense of the S. The concept of confidentiality is very relative during the phase of pre-anguish, since the S must guide the family member that has brought the AS and who is supporting him at home; it is necessary that the contacts of the S with this family member occur in the presence of the AS, with his consent, and that they stop as soon as the AS has established himself in the relationship with the S.

In the special cases of organic problems, permanent or situational, the S must demand the necessary arrangements for the AS to have the assistance of appropriate specialists and that he, the S, be given the relevant data that will guide his special care in each case and circumstance. When the AS or his family members neglect the necessary arrangements, the S must warn them and, if necessary, refuse to continue seeing the AS, explaining his reasons in view of the risks the AS could be running. In cases of life threatening situations for the AS or third parties, due to its dangerousness, it is the role of the S to be incisive with the person responsible for the AS regarding the temporary need of confinement in a specialized institution, under the cares of a psychiatrist.

In the more delicate case of a dubious differential diagnosis between neurosis and psychosis, the S must proceed as if the moments of pre-anguish were neurosis, but always being attentive to any oscillations of the psyche of the AS in the sense of anguish per se, which will demand psychiatric help as fast as possible. In this phase of psychotherapy, the reactions are so similar to the ones of psychotic people that not even the frequency of these moments is very significant in favor of a diagnosis of psychosis. Even the chaotic depth with which the themes are brought forward is very similar in both cases, and it will only be possible to delineate the true limitations of the AS later on in the treatment, in function of his possible performances.

Anguish can be considered the warning signal of the organism, the “soma”, that it is not able to fulfill its role of server of the individual soul, the “psyche”, in its intention to unite itself to the intelligence suffused entity that guides all the processes of the universe, present in it as its superior part, the mind, the “nous”. The moment of anguish inspires psychotherapeutic action because it warns of its need. In the moment of anguish per se, of breakdown of the organism, however, the mind does not work, and therefore, psychotherapeutic action is not possible, since it uses the mind as its primary instrument. The basic feeling of having being betrayed is abyssal in the AS, only with unconscious memory, inaccessible to actions of the S.

The moment of anguish per se is always a relapse, at least of phobia; whatever the levels that have been previously reached by the AS, this moment is of breakdown of the organism, and the only suitable action is medication and support of the family members; the S can indirectly participate in this task by guiding the family members, and directly, as support to the AS, if it is requested and accepted by him. The moment of pre-anguish, however, presents an important difference regarding its origin: in the case it originates from phobia or from obsession, the only suitable role is to consolidate the support while the effects of the anxiolytic medication are not yet felt; in the case it originates from hysteria, the role of the S is to capture the moment in which the characteristic of pretense is obvious and explain to the AS the risks of sustaining such an unnecessary conduct and one that is even noxious to the organism, since it is being bombarded with fabricated emotions and unnecessary medication.

In the case of the moment of anguish per se and of pre-anguish originating from phobia or obsession, the living is authentic, and one cannot speak of acquired habits or relinquishment of secondary benefits; the attitudes of the AS in these circumstances are always original when they occur, and the secondary benefits are due to ignorance of the rules of the game of life, and the role of the S is to make them explicit as many times as necessary for the AS to understand them. In the case of anguish originating from hysteria: if it is anguish per se, it is on the whole, in the same category of that originating from phobia or obsession; if it is pre-anguish disguised as anguish, it lacks authenticity, and what is appropriate is to demystify the conduct and work towards creating phobia of anguish as a habit and phobia of the secondary benefit by unmasking the shrewdness and suggest the advantage of more developed conduct.

- At the moment of phobia:

One must also distinguish between the moment of phobia from phobic neurosis and the different degrees and types of phobia. The moment of phobia is also distinct from the phobic neurosis as a figure is distinct from the background. The background, the habitual state of the AS that inspires the probable etiological diagnosis of phobic neurosis, predicts the figure, a temporary state of phobia that inspires the continuity of the psychotherapeutic intervention. The habitual state of the AS that inspires the probable etiological diagnosis of phobic neurosis is understood in terms of a disposition to always react to stimuli with phobia, a response that can vary all the way from the simple phobia of objects, with its degrees and types, to phobia per se, phobia of being, also with its degrees and types.

The moment of phobia per se, phobia of being, is the moment of transmutation of diffuse anxiety, which characterizes anguish, into an anxiety on the themes of living, which results from the emergence of the experience of the dichotomy satisfaction-relief and dissatisfaction-anguish. It is the moment in which the “psyche” is divided, serving sometimes the “nous”, and sometimes the “soma”, the former being considered an obstacle to the fulfillment of the latter, eternity appearing as the antithesis of temporality. In the general framework of phobia, the emotion anticipation-fear reduces the living of the AS to the field of imagination at the level of naive belief, perception occurs only in duration and intelligence at the level of balancing external actions in service of this consciousness tainted by naive belief.

Thus, the moment of phobia per se is a moment when the organism opens up towards the world, a propitious moment to initiate the psychotherapeutic process. In this circumstance the AS may no longer need medical assistance, the use of medication may even be undesirable, and the anxiety, already reduced from its maximum degree, can start to function as an impetus for progress. This pure phobia, of being, very near pre-anguish, is the crossroads between the pre-object and the object per se, representing a mythical stage of reconnection with the world, which will only develop to the mystical stage after wandering through the objects of the real, of everyday life.

The moment of phobia of objects is the moment of directing fear, of this passive incursion into the objects of everyday life. It is the moment when the AS weaves the most varied illusions, in the hope of understanding and resolving his needs. It is the instant when the “psyche”, strengthened by passive imagination, starts to serve as a bridge of salvation between the “nous” and the “soma”, this efficiency is a product of successful reasoning fallacies, always, however, connected to other “psyches”

which validate its fantasized arguments. In this climate the AS promotes his survival in a less uncomfortable way than before, indeed and mainly, having the care to capture the desires of those near him and to try to correspond to them.

Thus, the moment of phobia of objects is a moment of extending the opening up of the organism towards the world, a propitious occasion for intensive and decisively productive psychotherapeutic work, when the use of any medication, if possible, should be avoided. Even if the AS has not lived many moments of pseudo-religiosity, the basic cultural myths will have been, one way or another, transmitted to him, the reason why God will reappear as a possible object, the Object, for whom all the phobias of object will converge when a more clear idea of the meaning of the dichotomy good and evil emerges, and there is always the possibility that the AS, regardless of the phase he finds himself, will regress to the theme of divine justice, when his physical and/or mental health is upset.

The moment of phobia per se causes, thus, the moment of phobia of objects, a transposition of the fear of being to the fear of nearby objects, in search, however, of a removed phobic object, presumably more powerful, the Creator. The moment of phobia of objects permits the modulation to obsession, insistence on a characteristic attitude that belongs to this new kind of reaction, and that establishes it in an irrefutable way. Besides this modulation to nearby obsessive attitudes, there is also, as in the case of phobia, the modulation to removed attitudes, which come about by a succession of neighboring attitudes that lead to the new way of reacting.

The procedure of the S consists in providing conditions for the AS to pass on to obsession and for him, the AS, to promote the search for such conditions. A true modulation presupposes a prolonged incursion of obsession into the everyday life of the AS; otherwise, if they are performances only in the psychotherapeutic sessions, one may also speak of borrowed obsessive modulations. It is also important to distinguish a passing modulation from a real modulation, which sustains the obsessive content and prepares the ground for the future incursion into the living of hysteria. One may speak of true modulation of phobia into obsession when the entire theme, with its passing modulations, sustain the movement of the obsessive theme towards hysteria, always with the aim of living well.

Sustaining the movement of the obsessive theme towards the goal of living well depends, necessarily, on the change of intentionality, from passive to aggressive, in the relationship “I subject-world object”. The phobic person completely lacks true aggressiveness. His pseudo-aggressions are fleeting movements at the level of fearful perception of the possible manipulations of the living field. His operating pseudo-intentionality acts at a level of inappropriateness of means, of inappropriate expenditure of energy, leading to paratactic-themes of naive acceptance of any solution to the dilemma of existence. He sees the world as a coherent organism, guided by the law of submission, as his own inner world.

The phobic AS, in general, takes the initiative to seek a psychotherapist because he can no longer bear alone the burden that existence represents for him. His first meetings with the S

are characterized by a highly anxious search for reconnection. His anxiety to reconnect himself to an object gives rise in the S to a feeling of being besieged by the psyche of the AS. His attitude is of a disproportionate appeal in the sense of conveying to the S the feeling that he is his only salvation, that without him he will be lost. Noticing that the S is aware of his anxieties, the AS may want to have more frequent sessions, only to test the relationship, to make sure that the S is really available, that finally, he is no longer alone in life.

The AS, in his moments of phobia, is a fervid adherent of the “in itself”, also to avoid the decision to seek solutions for his survival. The S must admit to himself how much the AS awakens his own feelings of desire for easy solutions for life, coming from third parties, so as to be on the alert in the sense of looking for his own prophylaxis, not letting himself be contaminated by the fallacies and voracity of the AS. His attitude must be firm with the AS in the sense of assuring him of his understanding, but making it clear however, that this understanding will not exempt him from the need to make an effort to obtain what he wants from life. The S must agree with the AS that it is indispensable for the human being to be connected to other human beings, showing, however, that there is a commerce of interests from which the AS cannot escape.

The S’s attitude of agreeing with the AS that the human being needs to be connected to other human beings is the right psychotherapeutic attitude in the sense of offering him testimony of this fact of life. The AS will react with relief to the S’s attitude of agreeing with him and guaranteeing a connection with him, since, if he can rely on the S, all is not lost, especially because the S also needs him, and together they can seek solutions for the problem of his existence. The AS starts to “love” the S, that is, to love himself, in his new perspective on life, since he has a sure friend, the S, and is able to act in the exterior world in the sense of seeking the satisfaction of his needs.

Managing to get the AS to have this fleeting moment of obsession supported by his determination to help him to seek means for living well, the S can start the work of modulation in the sense of fixing him in the object relation of fighting for life. The S must develop in the AS the perception that both of them are able to fight for what they want, the AS wants to succeed in life, and the S makes an effort to help him. Thus, a fellowship begins, a kind of relationship already possible for the AS at this phase. Such a fellowship permits the S to work on the anxious themes of the AS in the sense of helping him broaden his living field with the ever firmer determination of examining together what the AS wants, from whom, and which attitudes have a greater chance of being successful, and why.

The S will be helping the AS to perceive that some of his attitudes, which bring about dissatisfaction, can lead him to retreat from his goal, for fear, while others, that bring about satisfaction, guarantee the relief of tensions. His emotion, already anticipation-anger supported by intelligence at the level of internal actions as well, allows the emergence of precarious object spontaneous consciousness at the level of doubt, although also still naive, regarding the competence of people, including, and mainly, of the S. At this phase, the AS must be encouraged to verbalize all his disappointments, including, and mainly with the S, living, in the sessions, all the impacts he would live in his everyday life if he would verbalize his disappointments with other individuals directly with them, so that the S can alert him to the possible shocks with third parties, which would lead him to unnecessarily relapse into phobia, pre-anguish or even anguish itself.

With each difficulty of the AS, the S can respond with examples of his own similar experiences and of how he overcame such difficulties, thus continuing the existential of the AS-S relationship. The use of physical contact between the S and the AS, always absolutely free of any sensual nuance on the part of the S, is no longer necessary at this phase, but it may occur as support whenever the AS shows signs of relapse, and the S must act, at each moment, according to his common sense. The concept of confidentiality is absolute during the phase of phobia, since the AS, already connected to the S, will, himself, control his needs in the sense of the S helping him by seeing one of his family members in a joint session, with themes previously discussed by the two, AS and S; in the relapses of the AS, the S will request the AS to arrange such meetings, if he finds it necessary.

In the special cases of organic problems, permanent or situational, after the S has demanded the necessary arrangements for the AS to have the assistance of appropriate specialists and that he, the S, be given the relevant data on the case, the S will use such data to have the special care in each circumstance. As in the case of the AS in anguish, when the AS or his family members neglect the necessary arrangements, the S must warn them and, if necessary, refuse to continue seeing the AS, explaining his reasons in view of the risks the AS could be running. In cases of life threatening situations for the AS or third parties, due to its dangerousness, it is the role of the S to be incisive with the person responsible for the AS regarding the necessary measures for the safety of the AS and his family members.

In the more delicate case of a dubious differential diagnosis between neurosis and psychosis, the S must proceed as if the moments of phobia were neurosis, but always attentive to any oscillations of the psyche of the AS in the sense of pre-anguish, trying to prevent relapses into anguish per se, encouraging, right from the first symptoms, the use of anxiolytic medication, because it is better to work more slowly with the AS than to contribute, with his actions, to relapses, always useless, and, in this special case, always harmful. In this phase of psychotherapy, the phobic reactions of psychotic people are less consistent than those of the simply neurotic individuals. The themes that are brought up must be worked on at the rhythm of the AS, and the S must always try to help him in the search for his best possible performances.

Phobia can be considered the first attempt of the organism, the “soma”, to fulfill its role of server of the individual soul, the “psyche”, in its intention to unite itself to the intelligence suffused entity that guides all the processes of the universe, present in it as its superior part, the mind, the “nous”. The moment of phobia inspires the continuity of psychotherapeutic action because it permits the object relation AS-S. In the moment of phobia per se, of phobia of being, however, the mind only works at the syncretic, global-totalizing level, the psychotherapeutic action only finds backing when it is able to achieve greater objectivity in the relationship with the AS. The basic feeling of being abandoned is concrete in the AS, with conscious memory, which is retroactive, reinforcing his acting in the same direction.

The moment of phobia per se can be a relapse, at least from obsession; whatever the levels that have been previously reached by the AS, this moment is of relapse in the dichotomy of the dilemma dissatisfaction-anguish and satisfaction-relief, and it is the role of the S to restate all the necessary information until the AS assimilates it and can return to acting at the level of near concrete object relations. Group psychotherapy is much superior to individual psychotherapy because it is much more stimulating, offering the AS the opportunity to mirror himself in each member and check, in his relationship with them, his difficulties in the relationships of everyday life. When the same S treats family members of the AS, this also greatly facilitates his development in psychotherapy, through the crossed referenced stimuli that the S can manipulate. It must be noted that there are cases in which family members must not be in the same group; it must also be noted that there is a formal inappropriateness of seeing at the same time persons who have or have had a sexual life together, as well as progenitors and their children.

In the case of the moment of phobia per se, phobia of being, phobia of objects, and phobia originating from obsession, the living is authentic, and one cannot speak of “bad intentions” in the habitual responses or in “fixation” in secondary benefits, both occurring, only, due to lack of information about the rules of the game of life, either because there has not been information or because it was not assimilated, and the role of the S is to repeat the necessary clarifications in all possible ways, until the AS shows, in practice, that he has understood them. In the case of phobia originating from hysteria, in any of its modalities, phobia of being or phobia of objects, it lacks authenticity, and what is appropriate is the demystification and work towards creating obsession of phobia as a habit and obsession of the secondary benefit by unmasking the shrewdness and suggest the advantage of more developed conduct.

- At the moment of obsession:

One must also distinguish between the moment of obsession from obsessive neurosis and the different degrees and types of obsession. The moment of obsession is also distinct from the obsessive neurosis as a figure is distinct from the background. The background, the habitual state of the AS that inspires the probable etiological diagnosis of obsessive neurosis, predicts the figure, a temporary state of obsession that inspires the consolidation of psychotherapeutic action. The habitual state of the AS that inspires the probable etiological diagnosis of obsessive neurosis is understood in terms of a disposition to always react to stimuli with obsession, a response that can vary all the way from the simple obsession of objects, with its degrees and types, to obsession per se, obsession of being, also with its degrees and types.

The moment of obsession per se, obsession of being, is the moment of transmutation of anxiety on the themes of existence, which characterizes phobia, into anxiety reactive to the dichotomy of themes of good and evil. It is the moment in which the “psyche” is divided, serving sometimes the “nous”, and sometimes the “soma”, it tries to serve one without disserving the other, but trying to put eternity in service of temporality. In the general framework of obsession, the emotion anticipation-anger reduces the living of the AS to the field of imagination at the level of naive doubt, perception occurs only in duration and intelligence at the level of balancing internal actions symbolic-representative of concrete reality in service of this consciousness tainted by naive doubt.

Thus, the moment of obsession per se is a moment of the organism acting in the world, a propitious moment for the development of the psychotherapeutic process. In this circumstance, the AS, besides no longer in need of medical assistance, reacts firmly against it, wishing to capitalize all his anxiety in the sense of energizing his attitudes towards the world. This pure obsession, of being, very near phobia, is the crossroads between the passive object and the active object, representing a stage of reconnection with the world, which seeks in the objects of the real world, of everyday life, the answers to his most varied needs.

The moment of obsession of objects is the moment of manifestation of anger, this aggressive acting with the objects of everyday life. It is the moment when the AS tests his conclusions, in the hope of obtaining satisfaction of his needs. It is the instant when the “psyche”, strengthened by active imagination, starts to serve as an access between the “nous” and the “soma”, starting from the concrete possibilities of the latter, always, however, with a real basis on the available instrument. In this climate, the AS promotes his survival in a more effective way than before, having, indeed and mainly, the audacity of going against the desires of those near him, if these desires go against his own interests.

Thus, the moment of obsession of objects is a moment of broadening the acting of the organism in the world, a propitious occasion for solid and decisively productive psychotherapeutic work, when the use of any medication, if possible, should be abolished. Even if the AS has not lived many moments of pseudo-aggressiveness, the basic moral sanctions will have been, one way or another, given to him, reinforcing the false concept of pseudo-religiosity, always around the idea of God, of good and evil and of divine justice, with the new notion that it is carried out through human action, and there is always the possibility that the AS, regardless of the phase he finds himself, will regress to the theme of human injustice, when his physical and/ or mental health is upset.

The moment of obsession per se causes, thus, the moment of obsession of objects, a transposition of the reaction to fear of being to the reaction to fear of nearby objects, also in search, however, of a removed obsessive object, presumably no longer so powerful, the Creator. The moment of obsession of objects permits the modulation to hysteria, insistence on a characteristic attitude that belongs to this new kind of reaction, and that establishes it in an irrefutable way. Besides this modulation to nearby obsessive attitudes, there is also, as in the case of phobia and obsession, the modulation to removed attitudes, which come about by a succession of neighboring attitudes that lead to the new way of reacting.

The procedure of the S consists in providing conditions for the AS to pass on to hysteria and for him, the AS, to promote the search for such conditions. A true modulation presupposes a prolonged incursion of hysteria into the everyday life of the AS; otherwise, if they are performances only in the psychotherapeutic sessions, one may also speak of borrowed hysteric modulations. It is also important to distinguish a passing modulation from a real modulation, which sustains the hysteric content and prepares the ground for the future incursion into the living of latency. One may speak of true modulation of obsession into hysteria when the entire theme, with its passing modulations, sustains the movement of the hysteric theme towards latency, always with the aim of living well.

Sustaining the movement of the hysteric theme towards the goal of living well depends, necessarily, on the change of intentionality, from aggressive to pseudo-passive or pseudo-aggressive, in the relationship “I subject-world object”. The obsessive person completely lacks intentional theatricalization. His pseudo-theatricalizations are fleeting movements at the level of nebulous perception of the possible manipulations of the living field. His operating intentionality acts at a level of inappropriateness of plots, of inappropriate use of imagination, leading to paratactic-dramatization, of naive acting of any reaction that comes to him as a solution to the dilemma of existence. He sees the world as a coherent organism, guided by the law of insubmission, as his own inner world.

The obsessive AS, in general, takes the initiative to seek a psychotherapist because he needs to check his arguments of pugnacity with someone. His first meetings with the S are characterized by a highly anxious search to confirm his belligerent reasoning. His anxiety to show himself strong and capable gives rise in the S to a feeling of being used as a “punching bag”. His attitude is of immeasurable aggressiveness in the sense of showing the S that he does not need him, that he only sought him to vent to someone how he was foolish in the past, but that now no one is fooling him anymore. Noticing that the S is willing to hear him without talking back, he starts to develop the themes that, in fact, his psychotherapeutic process will be quick and soon he will not need the sessions anymore, or that, at least, soon the sessions will not have to be so frequent.

The AS, in his moments of obsession, is a fervid adherent of the “in itself”, also to avoid the decision to seek solutions for his survival. The S must then admit to himself how much the AS awakens his own feelings of desire for pugnacity in order to find easy solutions for life, coming from third parties, so as to be on the alert in the sense of looking for his own prophylaxis, not letting himself be contaminated by the fallacies and pugnacity of the AS. His attitude must be firm with the AS in the sense of assuring him of his understanding, but making it clear however, that this understanding will not exempt him from the need to make an effort to obtain what he wants from life. The S must agree with the AS that it is indispensable to fight for what we want, showing, however, that there are rules in the commerce of interests and that the AS will not be able to ignore them.

The S’s attitude of agreeing with the AS that the human being needs to fight for what he wants is the right psychotherapeutic attitude in the sense of offering him testimony of this fact of life. The AS will react with irritation to the S’s attitude of agreeing with him and making himself available to clarify the rules in the commerce of interests, since, if he does not know how to fight, all is lost once again and he needs to recognize the authority of the S and make an effort to assimilate his teachings. The AS starts to “hate” the S, that is, to hate himself, in his new perspective on life, since he has to doubt his capacity to act out in the exterior world in the sense of seeking the satisfaction of his needs.

Managing to get the AS to have this fleeting moment of hysteria, due to his acting in the sense of showing him the inappropriateness of the means that he has been using to survive, the S can start the work of modulation in the sense of fixing him in the diversified object relation of fighting for life. The S must develop in the AS the perception that both of them are free to interpret, in their own way, the rules of the game of their relationship, the AS wants to succeed in life, and the S makes an effort to help him. Thus, separatism starts, a kind of relationship already possible for the AS at this phase. Such separatism permits the S to help the imagination of the AS in the sense of helping him broaden his repertoire of responses, always having in mind what he wants, from whom, and which attitudes have a greater chance of being successful, and why.

The S will be helping the AS to perceive that some of his attitudes, which bring about dissatisfaction, can, through anger, lead him to compromise his goal, while others, that bring about satisfaction, guarantee the relief of tensions. His emotion, already anticipation-false love supported by intelligence at the level of internal actions as well, allows the emergence of object spontaneous consciousness at the level of shrewdness, although also still naive, in the sense of trying to fool people, including the S. At this phase, the AS must be encouraged to practice his shrewdness, including against the S, living in the sessions all the artifices he would live in his everyday life, so as to examine the advantages and disadvantages of such artifices, in order to avoid inconveniences which would lead him to unnecessary relapses into obsession, phobia, pre-anguish or even anguish itself.

With each difficulty of the AS, the S can respond with examples of his own similar experiences and of how he overcame such difficulties, thus continuing the existential of the AS-S relationship. Physical contact is not advisable at this phase, given the amount of dissembling the AS lends to it, but it can occur as support in the case of relapse, and the S must act, at each moment, according to his common sense, which necessarily includes the total absence of any sensual nuance in his attitudes. The concept of confidentiality is absolute during the phase of obsession, since the AS, being pugnacious with the world, including with the S, will impede in every way possible contact of the S with his family members, or he will ask for them only to test the competence of the S, and he may even suggest that such meetings occur without his presence so that he can later demand from the S, incessantly, possible conduct of the S that his family members tell him about; in the relapses of the AS, if absolutely indispensable, the S may request meetings with family members, always in the presence of the AS and with themes previously discussed with the AS.

In the special cases of organic problems, permanent or situational, the S, having demanded the necessary arrangements for the AS to have the assistance of appropriate specialists and that he, the S, be given the relevant data on the case, the S will use such data to have the special care in each circumstance. As in the case of the AS in anguish and the phobic AS, when the AS or his family members neglect the necessary arrangements, the S must warn them and, if necessary, refuse to continue seeing the AS, explaining his reasons in view of the risks the AS could be running. In cases of life threatening situations for the AS or third parties, due to its dangerousness, it is the role of the S to be incisive with the person responsible for the AS regarding the measures for the safety of the AS and his family members.

In the more delicate case of a dubious differential diagnosis between neurosis and psychosis, the S must proceed as if the moments of obsession were neurosis, but always attentive to any oscillations of the psyche of the AS in the sense of phobia and pre-anguish, trying to prevent relapses into anguish per se, encouraging, right from the first symptoms, the use of anxiolytic medication, because, as was said in the case of phobia, it is better to work more slowly with the AS than to contribute, with his actions, to relapses, always useless, and, in this special case, always harmful. In this phase of psychotherapy, the obsessive reactions of psychotic people, as the phobic reactions of those at this phase, are less consistent than those of the simply neurotic individuals. The themes that are brought up must also, as in the case of phobia, be worked on at the rhythm of the AS, the S always trying to help him in the search for his best possible performances.

Obsession can be considered the first attempt of the organism, the “soma”, to deny its role of server of the individual soul, the “psyche”, in its intention to unite itself to the intelligence suffused entity that guides all the processes of the universe, present in it as its superior part, the mind, the “nous”. The moment of phobia inspires the consolidation of psychotherapeutic action because it permits the object relation AS-S at the level of questioning rights. In the moment of obsession per se, of obsession of being, however, the mind only works at the analytic level, particularizing, the psychotherapeutic action only finds more backing when it is able to achieve greater objectivity of the AS in his claims. The basic feeling of having to react is concrete in the AS, also with conscious memory which is retroactive, and it reinforces his acting.

The moment of obsession per se can be a relapse, at least from hysteria; whatever the levels that have been previously reached by the AS, this moment is of relapse in the dichotomy of the dilemma good-evil, and it is the role of the S to restate all the necessary information until the AS assimilates it and can return to acting at the level of near concrete object relations. One must be reminded that, as in the case of phobia, group psychotherapy is much superior to individual psychotherapy because it is much more stimulating, offering the AS the opportunity to mirror himself in each member and check, in his contact with them, his difficulties in the relationships of everyday life. Likewise, when the same S treats family members of the AS, this also greatly facilitates his development in psychotherapy, through the manipulation he can do of crossed referenced stimuli. It must also be noted that family members must not be in the same group as well as the formal inappropriateness of treating in the same group persons who have or have had a sexual life together, as well as progenitors and their children.

In the case of obsession per se, obsession of being, and in that of obsession of objects, the living is authentic, and one cannot speak of “bad intentions” in the habitual responses or in “fixation” in secondary benefits, both occurring, only, due to lack of information about the rules of the game of life, either because there has not been information or because it was not assimilated, and it is the role of the S to repeat the necessary clarifications in all possible ways, until the AS shows, in practice, that he has understood them. In the case of obsession originating from hysteria, in any of its modalities, obsession of being or obsession of objects, it also lacks authenticity, as in the case of phobia originating in hysteria, and what is appropriate is also the demystification and work towards creating hysteria of obsession as a habit and hysteria of the secondary benefit by unmasking the shrewdness and suggest the advantage of more developed conduct.

- At the moment of hysteria:

One must also distinguish between the moment of hysteria from hysterical neurosis and the different degrees and types of hysteria. The moment of hysteria is also distinct from hysterical neurosis as a figure is distinct from the background. The background, the habitual state of the AS that inspires the probable etiological diagnosis of hysterical neurosis, predicts the figure, a temporary state of hysteria that inspires the incisive affirmation of psychotherapeutic action. The habitual state of the AS that inspires the probable etiological diagnosis of hysterical neurosis is understood in terms of a disposition to always react to stimuli with hysteria, a response that can vary all the way from the simple hysteria of objects, with its degrees and types, to hysteria per se, hysteria of being, also with its degrees and types.

The moment of hysteria per se, hysteria of being, is the moment of transformation of reactive anxiety to the dichotomy of themes of good and evil, which characterizes obsession, into diversified anxiety. It is the moment in which the “psyche” is divided, serving sometimes the “nous”, and sometimes the “soma”, it tries to serve both on an equal footing, using fallacies to put eternity and temporality in pseudo service of each other. In the general framework of hysteria, the emotion anticipation-false love broadens the living in the field of imagination at the level of naive shrewdness, perception occurs only in duration and intelligence at the level of balancing internal actions symbolic-representative of concrete reality in service of this consciousness at the level of naive shrewdness.

Thus, the moment of hysteria per se is a moment of diversified acting of the organism in the world, a propitious moment to consolidate the psychotherapeutic process. In this circumstance, the AS, although no longer in need of medical assistance, looks for it incessantly, wishing to direct all his anxiety in the sense of enacting his attitudes towards the world. This pure hysteria, of being, very near obsession, is the crossroads between psychosis, neurosis and mental health, representing a decisive stage of reconnection with the world, inaugurating the precursors of the passage from common neurosis to chronic crystallized neurosis, to psychosis or to maturity, according to how he comes to deal with objects of the real world, of everyday life, which are the source for the satisfaction of his needs.

The moment of hysteria of objects is the moment of manifestation of false love, this acting of pretense with the objects of everyday life. It is the moment when the AS tests his permissive inventiveness, in the hope of obtaining satisfaction of his needs. It is the instant when the “psyche”, strengthened by unbridled imagination, starts to serve as an access between the “nous” and the “soma”, starting from the indifferentiation of the demands of both, always, however, on a fantasized basis regarding the possible available materials. In this climate, the AS promotes his survival using experiences of all types, indeed and mainly, having the concern of giving the impression that he has solidarity with the desires of those near him, even if these desires go against his own other interests.

Thus, the moment of hysteria of objects is a moment of broadening the acting of the organism in the world, based on permissiveness, a propitious occasion for psychotherapeutic work in the sense of constructing personal responsibility, when the use of medication should never be recommended, even though the S must not take such a radical position against the AS using medication as part of his dissembling, always reminding him, however, of the harms of using psychotropics without a real need, and suggesting medical orientation in the case of any symptomatology. Even if the AS has not lived many moments of pretense, the swindling of moral sanctions will have gratified him at times, reinforcing the false concept of the advantage of permissiveness, and there is always the possibility that the AS, regardless of the phase he finds himself, will regress to the theme of shrewdness when his physical and/or mental health is upset.

The moment of hysteria per se causes, thus, the moment of hysteria of objects, a transposition of diversified anxiety into a manifestation of false love, the person acting with pretense with the objects of everyday life. The moment of hysteria of objects permits the modulation to latency, insistence on a characteristic attitude that belongs to this new kind of reaction and that establishes it in an irrefutable way. Besides this modulation to nearby latent attitudes, there is also, as in the case of phobia, obsession and hysteria, the modulation to removed attitudes, which come about by a succession of neighboring attitudes that conduce to the new way of reacting.

The procedure of the S consists in providing conditions for the AS to pass to latency and for himself, the AS, to promote the search for such conditions. A true modulation presupposes a prolonged incursion of latency into the everyday life of the AS; otherwise, if they are performances only in the psychotherapeutic sessions, one can also speak of borrowed latent modulations. It is also important to distinguish a passing modulation from a real modulation, which sustains the latent content and prepares the ground for the future living of adolescence and adulthood. One may speak of true modulation of hysteria into latency when all the themes, with their passing modulations, sustain the movement of the latent theme towards adolescence, always with the aim of living well.

Sustaining the movement of the latent theme towards the goal of living well depends, necessarily, on the change from operating intentionality to intentionality of themes, in the relationship “I subject-world object”. The hysterical person basically lives in intentional theatricalization. His pseudo-reflections are fleeting movements at the level of a nebulous perception of incipient morality. His operating intentionality acts at the level of inventing the most varied plots, but still of parataxic-dramatization, of pretended-naive acting of any reaction that comes to him as a solution to the dilemma of existence. He sees the world as a disassociated organism, guided by the law of pretense, as his own inner world.

The hysteric AS, in general, takes the initiative to seek a psychotherapist because he needs a permanent, guaranteed audience. His first meetings with the S are characterized by a highly anxious search for applause. His anxiety in proving himself master of his role gives rise in the S to a feeling of sitting in an audience without the right to act. The AS’s attitude is of disproportionate theatricalization to show the S that he is capable of getting and keeping his attention, as well as getting and keeping the attention of whoever he wants, and that he only sought the S so that he could admire his shrewdness and his great performances in life. Noticing that the S is willing to listen to him, he starts to develop the themes of his performances throughout his existence, weaving a beautiful novel about his life. If contradicted by the AS, he will dismiss the meetings like an offended “prima donna”; otherwise, he will try to maintain the AS-S relationship indefinitely.

The AS, in his moments of hysteria, is an astute adherent of the “for itself”, also to avoid the determination to seek solutions for his survival. The S must then admit to himself how much the AS awakens his own desire to pretend in order to find easy solutions for life, coming from third parties, so as to be on the alert to look for his own prophylaxis, not letting himself be contaminated by the fallacies and falseness of the AS. His attitude must be firm with the AS in the sense of assuring him of his understanding, but making it clear, however, that this understanding will not exempt the AS from the need to make an effort to obtain what he wants from life. The S must agree with the AS that it is indispensable to enact roles appropriate to each situation to obtain what one wants, showing, however, that there are rules in the commerce of interests and that the AS will not be able to evade them with impunity all his life.

The S’s attitude of agreeing with the AS that the human being needs to play out roles in each situation to obtain what he wants is the right psychotherapeutic attitude in the sense of offering him testimony of this fact of life. To the S’s attitude of agreeing with him and making himself available to continue to clarify the rules in the commerce of interests, the AS will react with disappointment since, if being shrewd all the time will not guarantee permanent success, and there is even the risk of being caught and having to pay the price for his misdeeds, then there is no other solution other than to truly recognize the authority of the S and make an effort to really assimilate the meaning of his teachings. The AS starts to “love” the S, that is, to love himself, in his new perspective on life, since he has to start policing his performances so as to guarantee as much as possible the satisfaction of his needs.

Managing to get the AS to have this fleeting moment of latency, due to the S’s work in showing him the need to examine the performances that he has been using to survive, the S can start the work to fix him in the concededly diversified object relation of fighting for life. The S must develop in the AS the perception that every human being needs to create inside himself a data processing center about existence and to assume the responsibility to understand and accept, or change, the rules of the game of his relationships. Thus, cooperativeness starts, a kind of relationship already possible for the AS at this phase. Such cooperativeness permits the S to work on the imagination of the AS in the sense of helping him broaden his repertoire of responses, already having in mind living in the field of elevation, always having in mind what he wants, from whom, and which attitudes have a greater chance of being successful, and why.

The S will be helping the AS to perceive that some of his attitudes of pretense can be unsuccessful, and that sometimes he is better off acting righteously, due to his own interest in obtaining what he wants; he can be reminded of Socrates, who said “if the dishonest person knew the advantages of being honest, he would be honest at least for the sake of dishonesty”. His emotion, already anticipation-true love, supported by intelligence at the level of internal operations, allows the emergence of reflective consciousness of the concrete. At this phase, the AS must be encouraged to practice reflection, including on the attitudes of the S, living in the sessions the rehearsals of his conduct, thus preventing inconveniences due to the inappropriate use of reflection directly with third parties, which would lead him to unnecessary relapses into hysteria, obsession, phobia, pre-anguish or even anguish itself.

With each difficulty of the AS, the S can respond with examples of his own similar experiences and of how he overcame such difficulties, thus continuing the existential of the AS-S relationship. Physical contact is absolutely unnecessary at this phase, given the objectivity with which the themes are treated, but it can occur as support in the case of relapses, and the S must act, at each moment, according to his common sense, which always includes the total absence of any sensual nuance in his attitudes. The concept of confidentiality is absolute during the phase of hysteria, since the AS, theatricalizing all his contacts with the world, including with the S, will either impede the S’s contact with his family members so that his pretense is not checked, or he will bring people together with the S only to guarantee a bigger audience for his performances; in the relapses of the AS, if absolutely indispensable, the S may request meetings with family members, always in the presence of the AS and with themes previously discussed with the AS.

In the special cases of organic problems, permanent or situational, the S, having demanded the necessary arrangements for the AS to have the assistance of appropriate specialists and that he, the S, be given the relevant data on the case, the S will use such data to have the special care in each circumstance. As in the case of the AS in anguish, the phobic AS and the obsessive AS, when the AS or his family members neglect the necessary arrangements, the S must warn them and, if necessary, refuse to continue seeing the AS, explaining his reasons in view of the risks the AS could be running. In cases of life threatening situations for the AS or third parties, due to its dangerousness, it is the role of the S to be incisive with the person responsible for the AS regarding the necessary measures for the safety of the AS and his family members.

In the more delicate case of a dubious differential diagnosis between neurosis and psychosis, the S must proceed as if the moments of hysteria were neurosis, but always be attentive to any oscillations of the psyche of the AS in the sense of obsession, phobia and pre-anguish, trying to prevent relapses into anguish per se, encouraging, right from the first symptoms, the use of anxiolytic medication, because, as it was said in the case of phobia and obsession, it is better to work more slowly with the AS than to contribute, with his actions, to relapses, always useless, and, in this special case, extremely dangerous. In this phase of psychotherapy, the hysteric reactions of psychotic people, as the phobic and obsessive reactions of those at this phase, are less consistent than those of the simply neurotic individuals. The themes that are brought up must also, as in the case of phobia and obsession, be worked on at the rhythm of the AS, the S always trying to help him in the search for his best possible performances.

Hysteria can be considered the first attempt of the organism, the “soma”, to try to carry out its role of server of the individual soul, the “psyche”, in its intention to unite itself to the intelligence suffused entity that guides all the processes of the universe, present in it as its superior part, the mind, the “nous”. The moment of hysteria inspires the incisive affirmation of psychotherapeutic action because it permits the AS-S relationship at the level of questioning moral values. At the moment of hysteria per se, of hysteria of being, however, the mind still works only at the analytic level, particularizing, although in diversified contexts, the psychotherapeutic action, only finding more backing when the AS is able to achieve greater objectivity in his evaluations. The basic feeling of having to perform is concrete in the AS, also with conscious memory which is retroactive, and reinforces his acting.

The moment of hysteria per se may be a relapse, at least from latency; whatever the levels that have been previously reached by the AS, latency, adolescence or adulthood, this moment is a relapse into permissiveness, and it is the role of the S to restate all the necessary information until the AS really assimilates it and can return to acting at the level of near concrete object relations. One must be reminded that, as in the case of phobia and obsession, group psychotherapy is much superior to individual psychotherapy because it is much more stimulating, offering the AS the opportunity to mirror himself in each member and verify, in his contact with them, his difficulties in the relationships of everyday life. Likewise, when the same S treats family members of the AS this also greatly facilitates his development in psychotherapy, by the manipulation of crossed referenced stimuli he can do. It should also be noted that family members must not be in the same group as well as the formal inappropriateness of treating in the same group persons who have or have had a sexual life together, as well as progenitors and their children.

In the case of the moment of hysteria per se, hysteria of being, and in that of hysteria of objects, living is pretended, with evident “bad intentions” in the habitual responses and in the “fixation” on secondary benefits, and one cannot speak of a lack of information about the rules of the game of life, but of a permanent intention of the AS of distorting them into his benefit, and it is the role of the S to systematically alert the AS to the disadvantages of such attitudes. In the case of hysteria originating from latency, adolescence, or adulthood, be it hysteria of being or hysteria of objects, although it also lacks authenticity, it is, generally, easier and faster to work with, and demystification is also appropriate as well as to work towards creating hysteria of hysteria as a habit and hysteria of the secondary benefit by unmasking the shrewdness and suggest the advantage of more developed conduct, advantages in this case, which are already known by the AS.

- At the moment of latency:

One must also distinguish the moment of latency from state of latency. The moment of latency is also distinct from state of latency as a figure is distinct from the background. The background, the habitual state of the AS that inspires the probable etiological diagnosis of latency, predicts the figure, a temporary state of latency that inspires psychotherapeutic action in terms of training critical judgment at the concrete level. The habitual state of the AS that inspires the probable etiological diagnosis of latency is understood in terms of a disposition to always react to stimuli with a latent attitude, which encompasses the existence of reflection between the stimulus and the response.

The moment of latency is the moment of development par excellence, the one that characterizes the humanity of the being, that distinguishes it from other animals. It is the instant in which the “psyche” acquires its dignity, actualizes its capacity to serve as an effective bridge between the “nous” and the “soma”, the latter being in service of the former, safeguarded the appropriateness with current real temporality, the concreteness of daily well-being. In the general framework of latency, the emotion anticipation-naive true love inaugurates living in the field of elevation at the concrete level, perception occurs only in duration at the level of reflected freedom from the dichotomy resulting from the crime-punishment relationship, and intelligence works at the level of balancing internal actions symbolic-representative of concrete reality in service of practical-utilitarian reflective consciousness.

Thus, the moment of latency is a moment of reflected acting of the organism in the world, a time when the AS starts acting consciously in his psychotherapeutic process, although only at the concrete level. In this circumstance, the AS must avoid the support of medication, wishing to direct all his anxiety to reflect on the attitudes he must take towards the world. This latency is the search for an exit from neurosis, representing a decisive stage of rational connection with the world, inaugurating the precursors of the passage from unconscious living, irrational, irresponsible to conscious living, rational, responsible, according to how he comes to deal with objects of the real world, of everyday life, which are the material for the satisfaction of his needs.

The procedure of the S consists in providing conditions for the AS to pass to preadolescence and for himself, the AS, to promote the search for such conditions. A true modulation presupposes a prolonged incursion of preadolescence into the everyday life of the AS; otherwise, if they are performances only in the psychotherapeutic sessions, one may also speak of borrowed preadolescent modulations. It is also important to distinguish a passing modulation from a real modulation, which sustains the preadolescent content and prepares the ground for the future living of adolescence per se. One may speak of true modulation of latency into preadolescence when all the themes, with their passing modulations, sustain the movement of the preadolescent theme towards adolescence per se, always with the aim of living well.

Sustaining the movement of the preadolescent theme towards the goal of living well depends, necessarily, on the change of intentionality, from reflected only at the concrete level to reflected at the abstract level of pugnacity, in the relationship “I subject-world object”. The latent person lives in pragmatic thematic intentionality. His reflections are movements at the level of perception of the utility of manifested morality. His thematic intentionality acts at the practical level, with the invention of plots of concrete syntactic logic, of practical-utilitarian acting, of functional reactions that seem to him appropriate as a solution to the dilemma of existence. He sees the world as a structured organism, guided by the law of utility, as his own inner world.

The latent AS, in general, takes the initiative to seek a psychotherapist because he needs to verify his reflections. His first meetings with the S are already a verification of his logic with the logic of the S. His anxiety in explaining his reasoning to the S gives rise in the S to a feeling of talking with an adult who wishes to verify his life experiences. His attitude is of exaggerated discretion in the sense of obtaining from the S the necessary attention for a productive discussion. Noticing that the S is willing to listen to him, he starts to develop the themes of the practical principles that guide his existence, giving concrete information about his life and demanding the same procedure from the S; not obtaining such attitude from the S, he either regresses, or remains stopped, or looks for another psychotherapist.

The AS, in his moments of latency, is a practical philosopher, taking up again the themes of the “in itself” but in the sense of the “for itself” in his determination to seek immediate appropriate solutions for his survival. The S must then admit to himself how much the AS awakens his own desire to be practical and appropriate in order to find solutions for his own life, using the practical sense of reality of the AS to verify his own. His attitude must also always be firm with the AS in the sense of assuring him of his understanding, but making it clear, however, that there is the need to examine together the fairness of the logic of the AS. The S must agree with the AS that it is indispensable to have practical reasoning, concrete, showing, however, that there are rules in the commerce of interests to which he must adapt his private logic.

The S’s attitude of agreeing with the AS that each human being needs to develop his private practical-utilitarian logic to obtain what he wants is the right psychotherapeutic attitude in the sense of offering him testimony of this fact of life. The AS will react with great pleasure to the S’s attitude of agreeing with him and making himself available to continue to clarify the rules in the commerce of interests, since he believes the only assurance of this success is to seek the utility of things all the time, and he will be ever more connected to the S to verify with him each of his new deductions. The AS starts to develop an exaggerated self-esteem, to become ever more confident in his options in the search of satisfying his needs, until some kind of failure leads him to doubt himself.

Managing to get the AS to have this fleeting moment of preadolescence, due to the S’s work of showing him the need to examine his life options in a more general level, less particularizing, the S can start the work to fix him in the object-utilitarian relation at the abstract level of adequacy of his options to a more medium term life project. The S must develop in the AS the perception that every human being needs to broaden his referential data about existence so as to program his life in the long term, beyond the immediate everyday life. Thus, reflected pugnacity starts, a kind of relationship already possible for the AS at this phase. Such pugnacity permits the S to take up again his repertoire of responses so as to adapt it to the more elevated perceptions of life, always having in mind what he wants, from whom, and which attitudes have a greater chance of being successful, and why.

The S will be helping the AS to perceive that some of his attitudes, although correct at the immediate private level, might not be so interesting at the mediate level, be it private, be it collective, and that sometimes he is better off avoiding some conduct, due to his own interest in obtaining what he wants. His emotion, now anticipation-reflected anger, supported by intelligence at the level of hypothetical-deductive internal operations, allows the emergence of reflective consciousness on the abstract. At this phase, the AS must be encouraged to practice his reflection at the abstract level, including regarding the attitudes of the S, continuing to live in the sessions the previews of his conduct, in order to avoid inconveniences due to the inappropriate use of reflection directly with third parties, which could lead him to unnecessary relapses into latency, hysteria, obsession, phobia, pre-anguish or even anguish itself.

Latency can be considered the first conscious attempt of the individual soul, the “psyche”, to serve as an effective bridge between the organism, the “soma”, and the mind, the “nous” in its intention to unite itself to the intelligence suffused entity that guides all the processes of the universe. The moment of latency inspires the consolidation of psychotherapeutic action because it permits the AS-S relationship at the level of the immediate practicality of the options of conduct. At the moment of latency, however, the mind still only works at the level of reflection on the concrete, imprisoned at the analytic level, particularizing, although in a more appropriate context, more real. The basic feeling of having to reflect is concrete in the AS, also with conscious memory which is retroactive, and reinforces his acting.

The moment of latency can be a relapse, at least from preado-lescence; whatever the levels that have been previously reached by the AS, adolescence or adulthood, both at any of their stages, this moment is a relapse into practicality, and it is the role of the S to restate all the necessary information until the AS really assimilates it and can return to acting at the level of abstract object relations. As in the previous cases, at each difficulty of the AS the S can respond with examples of his own similar experiences and of how he overcame them. In the case of organic problems, the S must always demand the necessary measures. One must be reminded that group psychotherapy is much superior to individual psychotherapy; treating family members of the AS also greatly facilitates the development of psychotherapy; it is inappropriate to treat in the same group persons who have or have had a sexual life together, as well as progenitors and their children.

- At the moment of adolescence:

One must also distinguish the moment of adolescence from state of adolescence. The moment of adolescence is also distinct from state of adolescence as a figure is distinct from the background. The background, the habitual state of the AS that inspires the probable etiological diagnosis of adolescence, predicts the figure, a temporary state of adolescence that inspires psychotherapeutic action in terms of training critical judgment which is already at the abstract level. The habitual state of the AS that inspires the probable etiological diagnosis of adolescence is understood in terms of a disposition to react to stimuli in two distinct ways, the preadolescence and the adolescence per se.

- At the moment of preadolescence:

The moment of preadolescence is the moment of broadening the humanity of the human being, a characteristic that distinguishes it from other animals. It is the instant in which the “psyche” confirms its dignity, reinforces its capacity to serve as an effective bridge between the “nous” and the “soma”, the latter in service of the former at the level of abstraction regarding the appreciation of the real. In the general framework of preadolescence, the emotion anticipation-reflected anger inaugurates living in the field of elevation at the abstract level of pugnacity, perception occurs in the unity of structure of opposites, but primary, analytic, and intelligence works in service of reflective consciousness of doubt and of morality of pugnacity.

Thus, the moment of preadolescence is a moment of reflected acting of the organism in the world at the abstract level, a time when the AS guides his acting in his psychotherapeutic process to establish himself at this level. In this circumstance, the AS continues to avoid the support of any medication and directs all his anxiety to reflect, at the level of abstraction, on the attitudes he must take towards the world. Preadolescence is the consolidation of the search for an exit from neurosis, representing the broadening of his rational connection with the world and conscious living according to how he comes to deal with objects of the real world, of everyday life, material par excellence, at this phase, for the satisfaction of his needs.

The procedure of the S consists in providing conditions for the AS to pass to adolescence per se and for himself, the AS, to promote the search for such conditions. A true modulation presupposes a prolonged incursion of adolescence per se into the everyday life of the AS; otherwise, if they are performances only in the psychotherapeutic sessions, one may also speak of borrowed adolescent per se modulations. It is also important to distinguish a passing modulation from a real modulation, which sustains the adolescent per se content and prepares the ground for the future incursion into living of young adulthood. One may speak of true modulation of preadolescence into adolescence per se when all the themes, with their passing modulations, sustain the movement of the adolescent per se theme towards young adulthood, always with the aim of living well.

Sustaining the movement of the adolescent per se theme towards the goal of living well depends, necessarily, on the change of intentionality, from reflected at the abstract level of pugnacity to reflected at the level of search for one’s own consensus, in the relationship “I subject-world object”. The preadolescent lives in thematic intentionality of pugnacity. His reflections are movements at the level of perception of the need to fight for what he wants. His thematic intentionality acts at the level of contraposition, with the production of logical-abstract plots of belligerent reactions that seem to him appropriate as a solution to the dilemma of existence. He sees the world as a belligerent organism, guided by the law of retaliation as his own inner world.

The preadolescent AS, in general, takes the initiative to seek a psychotherapist because of his need to exercise his desire for pugnacity. His first meetings with the S are already aggressive and he imposes his ideas. His anxiety in showing the S his need of self affirmation gives rise in the S to a feeling of being disrespected in his authority. His attitude is of exaggerated aggressiveness in the sense of obtaining from the S answers opposed to his, so that he can establish an endless conflicting dialogue and without any purpose. Noticing that the S is willing to listen to him, he starts to develop the themes of the superiority of his life principles, denying the information about his life that shows the failure of his convictions and demanding that the S talk about his incapacity to solve his own practical problems of life.

The AS, in his moments of preadolescence, is a “natural revolutionary”, acting based on the themes of the “in itself” in service of the “for itself” in the “here and now”, with the imposition of his values and with the determination to seek immediate solutions for his survival. The S must then admit to himself how much the AS awakens his own desire of rebelling and imposing himself to the world, and use the example of the AS to review his own residual pugnacity. His attitude must also always be firm with the AS in the sense of assuring him of his understanding, but making it clear, however, that there is the need to examine together the attitudes and arguments of the AS. The S must agree with the AS that it is indispensable to have a firm and decisive attitude in life, showing, however, that there are rules in the commerce of interests to which the AS must adapt his belligerent private convictions.

The S’s attitude of agreeing with the AS that each human being needs to develop his capacity to impose himself in the environment to obtain what he wants is the right psychotherapeutic attitude in the sense of offering him testimony of this fact of life. The AS will react with pleasure towards the approval of the S regarding his firmness in face of the facts of life and to the S’s attitude of agreeing with him and making himself available to continue to clarify the rules in the commerce of interests, but he will react suspiciously and discouragingly to the proposal of examining the uselessness of the authoritarianism of his conduct. The AS starts to acquire ever more haughtiness until some kind of failure leads him to admit that he must review his conduct.

Managing to get the AS to have this fleeting moment of adolescence per se, due to the S’s work of showing him the need to temper the manifestations of his inner determination, the S can start the work to fix him in the moderate-object relation with self consensus, more appropriate to carrying out his life project. The S must help the AS to develop the perception that every human being needs to respect the freedom of others, in order to have more harmonious relationships. Thus, a relationship based on mutual respect starts, a kind of relationship already possible for the AS at this phase. Such consideration in dealing with people permits the AS to take up again his repertoire of responses so as to adapt it to the more elevated perceptions of life, having in mind his success and the success of others.

The S will be helping the AS to perceive that some attitudes, although based on correct premises, might not be interesting for some people at certain times, and that sometimes he is better off avoiding some conduct in the interest in obtaining what he wants. His emotion, now anticipation-reflected fear, supported by intelligence at the level of hypothetical-deductive internal operations, allows the emergence of reflective consciousness of searching for one’s own consensus. At this phase, the AS must be encouraged to practice his reflection in the search of his own life values, including asking the S to specify his values, trying to live in the sessions the rehearsals of his conduct of respecting the freedom of thought of each person, in order to prevent him from suffering unnecessary relapses into preadolescence, latency, hysteria, obsession, phobia, pre-anguish or even anguish.

Preadolescence can be considered the first conscious attempt of the individual soul, the “psyche”, to react to the naive service of bridge between the organism, the “soma”, and the mind, the “nous”, in its intention to unite itself to the intelligence suffused entity that guides all the processes of the universe. The moment of preadolescence inspires the confirmation of psychotherapeutic action because it permits the AS-S relationship at the level of confrontation of the psychic forces of both elements of the event. At the moment of preadolescence, however, the mind works only at the level of reflection on the abstract with the connotation of pugnacity, not very elaborated at the analytic level, particularizing, although in a context of searching for surplus value. The basic feeling of having to reflect belligerently is concrete in the AS, also with conscious memory which is retroactive, and reinforces his acting.

The moment of preadolescence can be a relapse, at least from adolescence per se; whatever the levels that have been previously reached by the AS, adolescence per se or adulthood at any of their stages, this moment is of relapse in pugnacity, and it is the role of the S to restate all the necessary information until the AS really assimilates it and can return to acting at the level of abstract moderate object relations, of self consensus. As in the previous cases, at each difficulty of the AS the S can respond with examples of his own similar experiences and of how he overcame them. In the case of organic problems, the S must demand the necessary measures. One must be reminded that: group psychotherapy is much superior to individual psychotherapy; treating family members of the AS greatly facilitates the development of psychotherapy; it is inappropriate to treat in the same group persons who have or have had a sexual life together, as well as progenitors and their children.

- At the moment of adolescence per se:

The moment of adolescence per se is the moment of consolidation of the humanity of the human being, a characteristic that, as it was said before, distinguishes it from other animals. It is that instant in which the “psyche” consolidates its dignity, reinforces even more its capacity to serve as an effective bridge between the “nous” and the “soma”, the latter in service of the former also at the level of abstract appreciation of the real. In the general framework of adolescence per se, the emotion anticipation-reflected fear inaugurates living in the field of elevation at the abstract level of search for self consensus, perception occurs in the unity of structure of opposites already more elaborated, synthetic, and in the unity of mechanism, primary, analytic, and intelligence works in service of the search for self consensus.

Thus, the moment of adolescence per se is a moment of reflected acting of the organism in the world at the abstract level, a time when the AS broadens his acting in his psychotherapeutic process in the search of his own values. In this circumstance, the AS continues to avoid the support of any medication and directs all his anxiety to reflect on the directions that will guide his conduct towards the world. Adolescence per se is the beginning of non-neurotic living at the abstract level, representing the growing broadening of his rational connection with the world and conscious living in evaluated dealings with objects of the real world, of everyday life, for the satisfaction of his needs.

The procedure of the S consists in providing conditions for the AS to pass to young adulthood and for himself, the AS, to promote the search for such conditions. A true modulation presupposes a prolonged incursion of young adulthood into the everyday life of the AS; otherwise, if they are performances only in the psychotherapeutic sessions, one may also speak of borrowed young adult modulations. It is also important to distinguish a passing modulation from a real modulation, which sustains the young-adult content and prepares the ground for the future incursion into adulthood per se. One may speak of true modulation of adolescence per se into young adulthood when all the themes, with their passing modulations, sustain the movement of the young-adult theme towards adulthood per se, always with the aim of living well.

Sustaining the movement of the young adulthood theme towards the goal of living well depends, necessarily, on the change of intentionality, from reflected at the level of search for self consensus to reflected at the level of cooperation with the community, in the relationship “I subject-world object”. The adolescent per se lives in thematic intentionality of search for self-consensus. His reflections are movements at the level of perception of the need to define his life values. His thematic intentionality acts at the level of internal consistency, with the production of logical-abstract plots of reactions coherent with his principles, which seem to him appropriate as a solution to the dilemma of existence. He sees the world as a moral organism, as his own inner world.

The adolescent per se AS, in general, takes the initiative to seek a psychotherapist because of his need to verify his philosophy of life. His first meetings with the S are already an exposition of his points of view and a request for guidance. His anxiety in showing the S his intention of looking for safe guidelines for his life gives rise in the S to a feeling of being consulted as a master. His attitude is of exaggerated research in the sense of obtaining from the S answers to all his metaphysical doubts in order to be able to organize a definitive system of values. Noticing that the S is willing to listen to him, he starts to develop the themes of the appropriateness of his reasoning, looking for, from the S, the confirmation of them or valid and well grounded corrections.

The AS, in his moments of adolescence per se, is a “natural philosopher”, acting based on the themes of the “in itself” in service of the “for itself”, but inserted in the general context of existence, trying to subordinate the immediate solutions to his survival to a more general framework of values. The S must then admit to himself how much the AS awakens his own desire of relying on his own framework of values, and use the example of the AS to strengthen his own consensual philosophy of life. His attitude must also be firm with the AS in the sense of assuring him of his understanding, but making it clear, however, that there is the need to examine together the appreciation of life made by the AS. The S must agree with the AS that it is indispensable to formulate one’s own framework of values, showing, however, that there are rules in the commerce of interests to which the AS must adapt his personal convictions.

The S’s attitude of agreeing with the AS that each human being needs to develop his capacity to formulate his own framework of values to obtain what he wants is the right psychotherapeutic attitude in the sense of offering him testimony of this basic fact of life. The AS will react with great interest to the S’s attitude of agreeing with him and making himself available to continue to clarify the rules in the commerce of interests, and he will try to get as much information as possible about how value judgment works trying to develop his own critical spirit. The AS starts to acquire ever more discernment and will not be satisfied only with the restricted scope of his private living.

Managing to get the AS to have this fleeting moment of young adulthood, due to the S’s work of showing him the need to broaden his inner determination of establishing his own life consensus, the S can start the work to fix him in the collective-object relation, more appropriate to carrying out his global life project. The S must help the AS to develop the perception that every human being needs to collaborate for the progress of others, in order to have good group relationship. Thus, a relationship based on communitary cooperation starts, a kind of relationship already possible for the AS at this phase. Such interest in the well-being of other people permits the AS to take up again his repertoire of responses so as to adapt it to the more elevated perceptions of life, having in mind the progress of the community.

The S will be helping the AS to perceive that some attitudes, although morally very well founded, might not be interesting for some groups at certain times, and that sometimes he is better off postponing them due to his own interest in obtaining what he wants. His emotion, anticipation-reflected fear supported by intelligence at the level of hypothetical-deductive internal operations, allows the emergence of reflective consciousness of searching for cooperation at the communitary level. At this phase, the AS must be encouraged to practice his reflection to understand the life values adopted by the groups to which he belongs, trying to learn in the sessions the dynamics of each one of these groups, in order to prevent him from suffering unnecessary relapses into preadolescence.

Adolescence per se can be considered the first attempt of the individual soul, the “psyche”, to serve as an effective and conscious bridge between the organism, the “soma”, and the mind, the “nous”, in its intention to unite itself to the intelligence suffused entity that guides all the processes of the universe. The moment of adolescence per se inspires the climax of psychotherapeutic action, because it permits the AS-S relationship at the level of cooperation between the psyches of both elements of the event. At the moment of adolescence per se, however, the mind only works at the level of reflection on the need of self-consensus, not very elaborated, analytic, particularizing, although in a context of search for one’s own framework of values. The basic feeling of having to organize one’s own framework of values is concrete in the AS, also with conscious memory which is retroactive, and reinforces his acting.

The moment of adolescence per se can be a relapse, at least from young adulthood; whatever the levels that have been previously reached by the AS, this moment is a relapse into the limited scope of self-consensus, and it is the role of the S to restate all the necessary information until the AS really assimilates it and can return to acting at the level of abstract object relations of cooperation with the community. As in the previous cases, at each difficulty of the AS, the S can respond with examples of his own similar experiences and of how he overcame them. In the case of organic problems, the S must demand the necessary measures. One must be reminded that: group psychotherapy is much superior to individual psychotherapy; treating family members of the AS greatly facilitates the development of psychotherapy; it is inappropriate to treat in the same group persons who have or have had a sexual life together, as well as progenitors and their children.

- At the moment of adulthood:

One must also distinguish the moment of adulthood from state of adulthood. The moment of adulthood is also distinct from state of adulthood as a figure is distinct from the background. The background, the habitual state of the AS that inspires the probable etiological diagnosis of adulthood, predicts the figure, a temporary state of adulthood that inspires psychotherapeutic action in terms of development of critical judgment at the abstract level. The habitual state of the AS that inspires the probable etiological diagnosis of adulthood is understood in terms of reacting to stimuli always with an adult attitude, which encompasses three distinct stages: young adulthood, adulthood per se and old adulthood.

- The moment of young adulthood:

The moment of young adulthood is the moment of maturity of the humanity of the human being. It is the instant in which the “psyche” can start to definitively rely on its capacity to serve as an effective bridge between the “nous” and the “soma”, the latter in service of the former at the level of abstract evaluation of the real. In the general framework of young adulthood, the emotion anticipation-reflected true love inaugurates living in the field of elevation at the abstract level of cooperation with the community, perception occurs in the unity of mechanism already elaborated, synthetic, and in the unity of movement, primary, analytic and intelligence works in service of cooperation with the community.

Thus, the moment of young adulthood is a moment of reflected acting of the organism in the world at the abstract level, a time when the AS begins his transformation into S and broadens his acting in the psychotherapeutic process in the search of cooperation with the community. In this circumstance, the AS continues to avoid the support of any medication and directs all his anxiety to reflect on the interests of the groups to which he belongs, from the most primary of them, the nuclear family. Young adulthood is the beginning of non-neurotic living in collectivity, representing the growing broadening of his rational connection with the world and the conscious living in dealing with collective interests in everyday life, in the search for the satisfaction of his needs.

The procedure of the S consists in providing conditions for the AS to pass to adulthood per se and for himself, the AS, to promote the search for such conditions. A true modulation presupposes a prolonged incursion of adulthood per se into the everyday life of the AS; otherwise, if they are performances only in the psychotherapeutic sessions, one may also speak of borrowed adult per se modulations. It is also important to distinguish a passing modulation from a real modulation, which sustains the adult per se content and prepares the ground for the future incursion into old adulthood. One may speak of true modulation of young adulthood into adulthood per se when all the themes, with their passing modulations, sustain the movement of the adult per se theme towards old adulthood, always with the aim of living well.

Sustaining the movement of the old adulthood per se theme towards the goal of living well depends, necessarily, on the broadening of intentionality, from reflected at the level of cooperation with humanity, in the relationship “I subject-world object”. The young adult lives in thematic intentionality of cooperation with the community. His reflections are movements at the level of perception of the need for empathy, solidarity. His thematic intentionality acts at the level of urbanity, with the production of logical-abstract plots of affectionate relationships that seem to him appropriate as a solution to the dilemma of existence. He sees the world as a communitary organism, guided by comradeship, as his own inner world.

The young adult, in general, takes the initiative to seek a psychotherapist because of his need to broaden his philosophy of life. His first meetings with the S are already an exposition of his points of view about collective living and he requests guidance in this sense. His anxiety in showing the S his intention of searching for safe guidelines for his living in group gives rise in the S to a feeling of being consulted as someone who, supposedly, directs his living towards the community. His attitude is of exaggerated research in the sense of obtaining from the S answers as to how to expedite the living in community, with the aim of implementing cooperation at this level. Noticing that the S is willing to listen to him, he starts to develop the themes of the superiority of the appropriateness of his tactics, trying to get from the S their confirmation, or valid and well founded corrections.

The AS, in his moments of young adulthood, is a “natural social worker”, acting based on the themes of the “in itself” in service of the “for itself” in the “here and now”, inserted in the general context of existence in the collective, trying to subordinate the immediate solutions for his survival to a more general framework of values, geared towards the collective. The S must then admit to himself how much the AS awakens his own desire of relying on his own framework of values which includes what is valuable to the community, and use the example of the AS to strengthen his own philosophy of life consensual of the collective. His attitude must also always be firm with the AS in the sense of assuring him of his understanding, but making it clear, however, that there is the need to examine together the evaluations of collective life made by the AS. The S must agree with the AS that it is indispensable to broaden his framework of values in the sense of valuing the collective, showing, however, that there are rules in the commerce of interests to which the AS must adapt his personal convictions.

The S’s attitude of agreeing with the AS that every human being needs to broaden his framework of values in the communitary sense to obtain what he wants is the right psychotherapeutic attitude so as to offer him testimony of this basic fact of life. The AS will react with great enthusiasm to the S’s attitude of agreeing with him and making himself available to continue to clarify the rules in the commerce of interests, and he will try to get as much information as possible about how value judgment works regarding good and evil, trying to broaden the scope of his critical spirit in this direction. The AS starts to acquire ever greater discernment on the collective and will not be satisfied with only the restricted scope of his private living of relationships that are not connected to each other.

Managing to get the AS to have this fleeting moment of adulthood per se, due to his acting in the sense of showing him the need to broaden his inner determination to extend his own life consensus to the scope of the community, the S can start the work in the sense of helping to fix the AS in the object-humanistic relation, more appropriate to carrying out his total life project. The S must instigate in the AS the perception that every human being needs to collaborate towards the progress of the greater community, humanity, in order to have good relationships as a citizen of the world. Thus, a relationship based on humanistic cooperation starts, a kind of relationship already possible for the AS at this phase. Such interest in the well being of other communities permits the AS to take up again his repertoire of responses with the aim of adapting it to more elevated perceptions of life, having in mind the progress of humanity.

The S will be helping the AS to perceive that some attitudes, although morally very well founded, might not be interesting for humanity at certain times, and that sometimes he is better off postponing them in his own interest in obtaining what he wants. His emotion, also anticipation-reflected true love, supported by hypothetical-deductive intelligence at the level of internal operations, allows the emergence of reflective consciousness of searching for cooperation at the humanistic level. At this phase, the AS must be encouraged to practice his reflection in the sense of understanding the life values adopted by humanity, trying to apprehend in the sessions the dynamics of humanity as a whole, which will prevent him from suffering unnecessary relapses into adolescence.

Young adulthood can be considered the first attempt of the individual soul, the “psyche”, to besides serving as a bridge between the “soma” and the “nous”, also serve as a bridge between the “psyches” of a certain group, in its intention to unite all people to the intelligence suffused entity that guides all the processes of the universe. The moment of young adulthood inspires the broadening of psychotherapeutic action because it permits the AS-S relationship at the level of cooperation with the psyches of the other elements of the event, as in the case of group psychotherapy, and with the elements of the extra-event groups to which the AS belongs. At the moment of young adulthood, however, the mind works only at the level of reflection on the need to cooperate at the communitary level, analytic, particularizing, only for the values adopted by his own group. The basic feeling of having to broaden his framework of values with the values of the group is concrete in the AS, also with conscious memory which is retroactive, and reinforces his acting.

The moment of young adulthood can be a relapse, at least from adulthood per se; whatever the levels that have been previously reached by the AS, this moment is a relapse into the limited scope of cooperation with the community, and it is the role of the S to restate all the necessary information until the AS really assimilates it and can return to acting at the level of abstract object relations of cooperation with humanity. As in the previous cases, at each difficulty of the AS, the S can respond with examples of his own similar experiences and of how he overcame them. In the case of organic problems, the S must demand the necessary measures. One must be reminded that: group psychotherapy is much superior to individual psychotherapy, and even indispensable from this phase on; treating family members of the AS facilitates the development of psychotherapy; it is inappropriate to treat in the same group persons who have or have had a sexual life together, as well as progenitors and their children.

- At the moment of adulthood per se:

The moment of adulthood per se is the moment of consolidation of the maturity of the humanity of the human being. It is that instant in which the “psyche” definitively consolidates its capacity to serve as an effective bridge between the “nous” and the “soma”, the latter in service of the former at the level of abstract evaluation of the real. In the general framework of adulthood per se, the emotion anticipation-reflected true love inaugurates living in the field of elevation at the abstract level of cooperation with humanity, perception occurs in the unity of movement already elaborated, synthetic, and intelligence in service of cooperation with humanity.

Thus, the moment of adulthood per se is a moment of reflected acting of the organism in the world at the abstract level, a time in which the AS stabilizes his transformation into S and broadens his acting in his psychotherapeutic process in the search of cooperation with humanity. In this circumstance, the AS continues to avoid the support of any medication and directs all his anxiety to reflect on the interests of the groups to which he belongs, with the aim of a greater groupality, humanity. Adulthood per se is the beginning of non-municipalistic living, representing the broadening of his rational connection with the world and the conscious living in dealing with the interests of humanity, in the scope of his everyday life, in the search for the satisfaction of his needs.

The procedure of the S consists in providing conditions for the AS to pass to old adulthood and for himself, the AS, to promote the search for such conditions. A true modulation presupposes a prolonged incursion of old adulthood into the everyday life of the AS; otherwise, if they are performances only in the psychotherapeutic sessions, one may also speak of borrowed old adult modulations. It is also important to distinguish a passing modulation from a real modulation, which sustains the old-adult content and prepares the ground for the future incursion into mystical-esoteric living. One may speak of true modulation of adulthood per se into old adulthood when all the themes, with their passing modulations, sustain the movement of the old-adult theme towards mystical-esoteric living, always with the aim of living well.

Sustaining the movement of the old adulthood theme towards the goal of living well depends, necessarily, on the broadening of intentionality, from reflected at the level of cooperation with humanity to reflected at the level of cooperation with totality, in the relationship “I subject-world object”. The adult per se lives in thematic intentionality of cooperation with humanity. His reflections are movements at the level of perception of the need of a broader vision of human problems. His thematic intentionality acts at the level of fraternization among the peoples of the world, with the production of logical-abstract plots of reactions geared towards citizenship of the world which seem to him appropriate as a solution to the dilemma of existence. He sees the world as a humanistic organism, guided by the law of fraternization, as his own inner world.

The adult per se AS, in general, takes the initiative to seek a psychotherapist because of his need to broaden his philosophy of life. His first meetings with the S are already an exposition of his points of view on humanity’s living and a request for guidance in this sense. His anxiety in showing the S his intention of looking for safe guidelines for his humanistic living gives rise in the S to a feeling of being consulted as someone who, supposedly, guides his living humanistically. His attitude is of exaggerated research in the sense of obtaining from the S answers as to how to expedite the living in community with humanistic aims. Noticing that the S is willing to listen to him, he starts to develop the themes of the appropriateness of his tactics, trying to get, from the S, their confirmation, or valid and well grounded corrections.

The AS, in his moments of adulthood per se, is a “natural sociologist”, acting based on the themes of the “in itself” in service of the “for itself” in the “here and now” inserted in the general context of existence at the level of humanity, trying to subordinate the immediate solutions to his survival to a more general framework of values, humanistic. The S must then admit to himself how much the AS awakens his own desire to rely on his own framework of values which, besides being valuable to the community, also includes what is valuable to humanity, and use the example of the AS to strengthen his own philosophy of life consensual of the humanistic collective. His attitude must also always be firm with the AS in the sense of assuring him of his understanding, but making it clear, however, that there is the need to examine together the evaluations of collective-humanistic life made by the AS. The S must agree with the AS that it is indispensable to broaden his framework of values in the sense of valuing the collective in service of the humanistic, showing, however, that there are rules in the commerce of interests to which the AS must adapt his personal convictions.

The S’s attitude of agreeing with the AS that each human being needs to broaden his framework of values in the sense of the humanistic-communitary to obtain what he wants is the right psychotherapeutic attitude so as to offer him testimony of this basic fact of life. The AS will react with growing enthusiasm to the S’s attitude of agreeing with him and making himself available to continue to clarify the rules in the commerce of interests, and he will try to get as much information as possible about how value judgment works regarding the humanistic ideal, trying to broaden the scope of his critical spirit in this direction. The AS starts to acquire ever more discernment about the humanistic and will no longer be satisfied with only the restricted scope of his communitary living.

Managing to get the AS to have this fleeting moment of old adulthood, due to the S’s work of showing him the need to broaden his inner determination to adapt his own life consensus to the humanistic scope, the S can start the work in the sense of helping him to fix himself in the totalizing-object relation, more appropriate to carrying out his total life project. The S must help the AS to develop the perception that every human being needs to collaborate for the progress of totality, in order to prepare himself for a relationship in the quality of citizen of the universe. Thus, a relationship based on respect to universal cooperation starts, a kind of relationship the AS accepts at this phase. The interest in the well-being of possible unknown communities permits the AS to take up again his repertoire of responses with the aim of remaining open to the need to adapt it to more elevated perceptions of life, having in mind the progress of totality.

The S will be helping the AS to perceive that some attitudes, although morally very well founded, might be inappropriate in a mystical-esoteric situation, and that sometimes another kind of still unsuspected communication is better. His emotion, also anticipation-reflected true love, supported by hypothetical-deductive intelligence at the level of internal operations, allows the emergence of reflective consciousness of searching for integration with totality. At this phase, the AS must be encouraged to practice his reflection in the sense of understanding the possible existence of life values unsuspected by humanity in general, trying to apprehend in the sessions the dynamics of the universe as a whole, which will prevent him from suffering unnecessary relapses into young adulthood.

Adulthood per se can be considered the first attempt of the individual soul, the “psyche”, to besides serving as a bridge between the “soma” and the “nous”, and between the “psyches” of a certain group, also serve as a bridge between the “psyches” of a group and the “psyches” of another, in its intention to unite all people, from all the groups, to the intelligence suffused entity that guides all the processes of the universe. The moment of adulthood per se inspires the broadening of psychotherapeutic action because it permits the AS-S relationship at the level of cooperation with the psyches of the elements of other groups with whom they relate. In the moment of adulthood per se, however, the mind works only at the level of reflection on the need to cooperate at the level of humanity, synthetic-humanizing, only for the values of humanity as it is usually known. The basic feeling of having to broaden his framework of values with the values of humanity is concrete in the AS, also with conscious memory which is retroactive, and absorbs his acting.

The moment of adulthood per se can be a relapse from old adulthood to the limited scope of cooperation with humanity; and it is the role of the S to restate all the necessary information until the AS really assimilates it and can return to acting at the level of abstract object relations of integration with totality. As in the previous cases, at each difficulty of the AS, the S can respond with examples of his own similar experiences and of how he overcame them. In the case of organic problems, the S must demand the necessary measures. One must be reminded that: group psychotherapy is much superior to individual psychotherapy, and even indispensable at this phase; treating family members of the AS is indifferent at this phase; it is inappropriate to treat in the same group persons who have or have had a sexual life together, as well as progenitors and their children.

The moment of old adulthood:

The moment of old adulthood is the moment of overcoming the maturity of the humanity of the human being. It is that instant in which the “psyche” becomes one with the “soma” and the “nous”, becomes a whole with the whole. In the general framework of old adulthood, the emotion anticipation-reflected true love inaugurates living in the field of elevation at the abstract level of integration with totality, perception occurs in the unity of movement at the highest level of elaboration, more than synthetic, mystic, and intelligence in service of this integration with totality, a service that is characterized by overcoming rationality itself.

Thus, the moment of old adulthood is a moment of meditated acting of the organism in the world at the level of permanent communion with the whole, a time when the AS consolidates his transformation into S and lives the plenitude of the human being. In this circumstance, the AS-S lives the minimum anxiety of his demands of physical survival, of which he abdicates with great facility. Old adulthood is the beginning of the living in total peace and harmonization, which transmits permanently to all in the dealings with everyday life in the search for the satisfaction of his needs.

The procedure of the psychotherapist consists in yielding to this phenomenon of harmony and beauty of the old adult, and showing himself grateful to existence for allowing him to witness this show that, someday, who knows, might be possible for him, the psychotherapist, to personify. Sustaining the theme of old adulthood feeds itself. The old adult does not look for a psychotherapist, since, because of his own dignity of being, he is the true and legitimate psychotherapist of his fellow creatures, of which the psychotherapist is a poor and suffering imitator.

The old adult is a wise man, a saint, a mystic, the one in whom all the initial wisdom we were all given becomes action because he does not fear “being”, living what is “good, beautiful and truth” that rules Creation; he gives himself to existing with the purity of a child, but without its naivety, with the vigor of an adolescent, but without its pugnacity, with the sensibleness of a mature man, but without its pride. Old adulthood can be considered the resolution of the myth of the eternal return, the mystical return to the origin, whose path is only given to tread the one who never abandons “Ariadne’s thread”, which is the tireless pursuit of truth, which takes place in the meeting, for the decoding of the symbol, which undoes the illusion and returns the human being to its condition of created, in permanent desire to return to the Creator.

4.6 The last session

The last contact between the analysand and the analyst is also of crucial importance. The analyst must have in mind that, if the analysand sought him because he was living in psychic disharmony, not finding peace because he did not have self-discipline, because he had created a pseudo-center, the discipline coming from the limits of tolerance of the other towards his separatist tactics which resulted from the projection he made, in the environment, of his own divided self, a part of himself imposing itself upon his whole, it is now time for an evaluation of his current state. It is necessary to verify if there was the correction of his coarsest deductive and inductive errors and if he is in condition to continue alone with the corrective programming of his existential course for all his life.

In the last session, the S must have in mind all the conceptualization about the normal and pathological development of the human being, in order to be able to set up a representative framework of the current state of the AS and his possible development to higher levels of life. Ideally the AS is manifesting the appropriate psychic apparatus for his chronological age, which includes, from six years of age on, the working of his spectator, from twelve years of age on, the full working of abstraction about the concrete, from fifteen years of age on, abstraction about the abstract. The last session is a review of the initial interview and of the process as a whole, and a sincere and decisive intervention is appropriate, so that the AS, or the person responsible for him if that is the case, is perfectly clear about the situation, there being no place for hints and subterfuges.

The last session has two distinct moments. In the first one, it is the role of the AS, and of his representative if that is the case, to ask the S all the questions they still want to ask, and it is the role of the S to answer them absolutely sincerely; in the event all the questions the S finds pertinent are not asked, the S should provide the missing clarifications and make a summary of the situation of the AS, that is, how the AS was when he sought him, how he is at the moment and what he can still intend for the future. In the second moment, the characteristic of the meeting must be purely social, the S making it clear that he will be available for the AS whenever he wishes and then affectionately saying good bye.

Each type of psychotherapy gives rise to a different environment at the end. In the case of individuals who are only neurotic, the S must: be incisive with the AS if he is abandoning the process, making clear his moment of fleeing, its reasons and the consequences of it for his life; be encouraging with the AS who has reached the capacity to be his own analyst, urging him to continue with the habits of relaxation and self-discipline, and making himself available for any reviews he might find necessary. In the case of psychotherapy of the neurosis of psychotic individuals, the S must make it clear that one cannot speak of ending and that he is available for meetings with the AS and/ or with the person responsible for him, as frequently as necessary or convenient, according to the guidance of the specialized doctor.

4.7 In summary

The Analytical-phenomenological-existential psychotherapeutic Procedure is based on the principle that every human being is a pilgrim, of his private pilgrimage from the cradle to the grave, and it is the role of the psychotherapist to help him become conscious of his peculiar situation as a thinking animal, as a creature that is participant in the work of the Creator. He uses the esoteric point of view, which teaches that the human being has, in his essence, all the truth, which he can know as long as he stops fearing such revelation, which only happens when he stops fearing solitude. It avails itself of the distinction between individuals who are psychically normal, those who are able to bear solitude because they can learn to love, and individuals who are psychically fragile, psychotic, who cannot bear solitude, since they are not able to love, however, they need to be loved to bear existence. It, thus, seeks to help those who can learn to love and those who cannot, but who need to be loved, to understand the rules of the game of life and to mutually help each other.

5 TREATMENT IN A GROUP

The Analytical-phenomenological-existential psychotherapeutic Procedure advocates, on the one hand, the advantage of treating individuals in a group and, on the other, the possibility of treating the group per se. The advantage of treating individuals in a group results from the possibility of multi-personal transference, when each member will have as a mirror the psychotherapist and all the other members of the group, a situation that favors the dynamics of the psyche in search of self-knowledge and of the rules of the game of life. The possibility of treating the group per se permits better interrelationships in a shorter period of time, facilitating the full practice of its members with the aim of the objectives that determine the need of that group’s existence.

5.1 The treatment of the human being in a group

The Analytical-phenomenological-existential psychotherapeutic Procedure in the treatment of the individual in a group follows the same guidelines of individual treatment. It has in mind that, when the individual seeks a psychotherapist, he is seeking to recreate a lost bond, of which he has a remote and fleeting memory, and wants to immediately reduce the anxiety of feeling lonely and to learn, as fast as possible, how to deal with the uneasiness that such anxiety causes him. It avails itself of the prepared mind of the psychotherapist, who finds in the Analytical-phenomenological-existential psychotherapeutic Theory all the truth the human being has been able to detect about himself and about himself in the world, and he is prepared to help individuals to pass from operating intentionality to intentionality of themes, proceeding as it follows.

5.1.1 The initial interview

The initial interview must be carried out in the same terms as the initial interview for individual treatment, with the aim of the S evaluating himself in order to decide if he will be able to have empathy with the AS and, in if this is so, to establish the probable etiological diagnosis of the psyche of the AS and program his treatment. The S must explain the technical advantages of seeing the AS in a group and explain and give it in writing the technical and administrative contractual aspects. In any case, whether psychotherapy of simply neurotic individuals, or psychotherapy of also psychotic individuals, in group, the S must make himself available for individual sessions of support during the process, when, after reducing the anxiety of the AS to a level convenient for living in group, he will ask the AS to submit the issue to the group situation.

5.1.2 The first session

In the first session two distinct circumstances must be considered, which are: the first session of a group formed for doing psychotherapy; the first session of the late AS entering a psychotherapy group already underway. The first session of a group formed for doing psychotherapy is a session of collective interrelationship, almost only a continuation of the initial interview, a group initial interview, and no interventions are appropriate yet; the S must ask everyone to make himself comfortable and teach them how to do the relaxation sitting down; then, there should be the introductions, and these can happen spontaneously, before the S formalizes the instructions about relaxation; there is then the dialogue which can be spontaneous or stimulated by the S. The first session of an individual in a psychotherapy group already underway reminds the group of an environment similar to the one just described, in order for the group to assimilate the new member.

5.1.3 The intermediate sessions

The treatment of the human being in a group also happens between the first and the last session. The sessions between the first and the last are also estimated in eighteen.

5.1.3.1 The intermediate sessions, on the whole:

The intermediate sessions, on the whole, must occur as in individual psychotherapy.

5.1.3.2 The intermediate sessions, in their unfolding:

The same basic procedure used in individual psychotherapy, considering the activities in terms of developmental moments, with the same particularized support procedure in moments of need of each AS and special procedure in the sense of appropriately manipulating multi-personal transference, systematically using: the moments of phobia of some to exacerbate the moments of obsession of others, where the first should pass on to obsession and the latter to hysteria; the moments of obsession of some to exacerbate the moments of hysteria of others, where the first should pass on to hysteria and the latter to latency; the moments of latency of some, and so on, in order to process the passage of each AS from operating intentionality to intentionality of themes.

5.1.4 The last session

the last session of a group formed for psychotherapy is a collective farewell session, almost only a social meeting, being appropriate, however, in the first moment, a review of the principles discussed, with an evaluation of its assimilation by each one of the ASs, although the final moment must be informal and a farewell in an absolutely cordial environment.

5.2 The treatment of the human group

The Analytical-phenomenological-existential psychotherapeutic Procedure in the treatment of a group also follows the same general guidelines of individual treatment and of the treatment of an individual in a group. It is based on respect of individuality that the psychotherapist can treat the group as such. This respect of individuality consists in always putting in first place the right of each member of the group to have safeguarded the free search for self-knowledge and for the rules of the game of life. It is based on this purpose that the psychotherapist is able to treat the group per se, with the aim of, through its interrelationship, achieve the objectives that determined the need of its existence.

As with the individual, the group seeks a psychotherapist because it intends to recreate a lost bond, of which it has a remote and fleeting memory. It wants to immediately reduce the anxiety of feeling disconnected and to learn, as fast as possible, how to deal with the uneasiness that such anxiety causes. It also avails itself of the prepared mind of the psychotherapist to pass from group operating intentionality to group intentionality of themes. The treatment of the group encompasses the progressive living in its childhood, in its adolescence and in its adulthood, and there can be fixations, its recovery, total or partial, being dependent upon the depth of the neurotic remains and the educability of its members.

5.2.1 The initial interview

The initial interview for treatment of the group must be carried out in two phases, which are the initial interview, of each member, and the collective interview, of all the group. The individual interview must be carried out in the same terms of the initial interview for individual treatment, as well as the special circumstances of the S explaining and giving in writing the technical and administrative contractual aspects regarding the time framework and objectives of the psychotherapeutic procedure of that group. The collective interview is the comparison of the common objectives, and it must be established that the psychotherapy will take place in function of to the objectives that determined the need for the existence of that group.

5.2.2 The first session

The first session of a group formed to be treated as a whole is a session of collective interrelationship, almost only a continuation of the initial collective interview, and no intervention is appropriate yet. Because it is a pre-formed group, with the aim of common objectives, the members already know each other, and so the S can start with the relaxation and, afterwards, with the dialogue, spontaneous or stimulated by him. Generally the theme that starts spontaneously is that of the objectives that determined the need for the existence of the group, with the subjacent themes of the desires of each member. Such objectives are connected to the relationships of study, leisure or work.

The issue of the need of the existence of the group for the survival and/or fulfillment of its members emerges naturally. Since the group is meeting to develop its interrelationship, there is the issue that the leader is admitting, to the group, the humanistic living, the formulation and/ or reformulation, in group, of the norms that must rule, or that had been ruling, the relationships inside the group and between groups.

In this first psychotherapeutic meeting, each member wants to verify his rights and duties, and the dialogue generally follows towards a presupposition of a regimen, the S must repeat the purpose of the process and the common objectives that unite those who are present.

5.2.3 The intermediate sessions

The treatment per se happens between the first and the last session. The intermediate sessions between the first and the last are estimated at eighteen; in cases where time is pressing, the sessions can be even daily. What is understood by psychotherapy of the group is that in which its members are open to assimilate the necessary concepts for the group interrelationship in the sessions and, at the same time, willing to test, in the daily group living, the changes in attitudes that the group saw fit to carry out. The development of the group occurs as it follows.

The intermediate sessions, on the whole:

The intermediate sessions, on the whole, must occur as in individual psychotherapy and as in psychotherapy of the human being in a group.

The intermediate sessions, in their unfolding:

5.2.3.1 In the childhood of the group:

In the childhood of the psychotherapeutic group the situation of dependency that occurs in any human group is repeated, and the S must act in order to make all the members practice, collectively, each stage, independently of the level at which each one of its members finds himself.

- In the first stage:

At this stage, that of the emotion shock, the group lives in function of the need to accept the dislocation of its natural center, which is its leader, to the person of the psychotherapist, and there is also, very often, the change of its habitual meeting place to the specific place of the psychotherapeutic meeting. The characteristic of this situation, the total inexistence of predictability, sends the group to the living of the dynamic field of the “here and now”, without any kind of defense, its members not being able to see themselves separated from each other or from things, living finality without being conscious of it. It is the role of the S to permit the group to live this anguishing situation, alert, however, to the possible regression of one or another member, who must have immediate private and appropriate assistance to his moment of anguish.

As soon as it is seen that all members have been touched by chaotic anxiety, the S may introduce the themes himself, or he can use the utterance of some member, to begin to work to send the group to phobia.

Such work consists in the S agreeing with the group that there is no meaning in the dialogue and that the helplessness and impotence of the group are evident, not being his role, the S’s, to offer guidelines or solutions to the situation.

Managing to get the group to have a fleeting moment of phobia of itself through the phobia of the S, the S can start the work of modulation in the sense of fixing it in the object relation group-S, thus starting complicity, the only kind of relationship possible for the group to relate at this phase.

Such complicity permits the S to work on the theme of the anxiety of the group in the sense of helping it to broaden its living field with the determination of keeping a bond with him and of examining together, their intentions and start to imagine which new attitudes the group must have in order to get from the world what it wants for its safety and fulfillment of its specific objectives.

- In the second stage:

At this stage, that of the emotion anticipation-fear, the group lives in function of the consciousness of its needs, looking for ways to satisfy them without friction (by delegating power to a leader, to the S).

The characteristic of this situation, the emergence of determination, intention and imagination, sends the group to also living in these fields, having as defense the repetition of conduct it had prior to events where it was successful, getting confused when, having the conduct it considers appropriate, it does not obtain what it wants.

It is the role of the S to permit the group to live this anxious situation, of fear, always alert, however, to the possible regression of a member, who must be seen immediately and appropriately.

As soon as it is seen that all members have been touched by phobic anxiety, the S may himself introduce the themes, or preferably he can use the utterance of some member, to begin to work to send the group to obsession.

Such work consists in the S agreeing with the group that the members need to be connected to one another, and confirm to them his availability to look together for solutions to the problems of group survival and fulfillment.

Managing to get the group to have a fleeting moment of obsession, supported by his determination to help it look for ways to survive and fulfill itself, the S can start the work of modulation in the sense of reaffirming the object relation group-S, thus starting fellowship, a kind of relationship already possible for the group at this phase.

Such a fellowship permits the S to work on the themes of the anxiety of the group in the sense of helping it to broaden its living field with the ever firmer determination of examining together what the group wants, from whom, and which conduct has a greater chance of success, and why.

- In the third stage:

At this stage, that of the emotion anticipation-anger, the group lives in function of the consciousness of the uselessness of passive obedience (phobia) and tries to react against this dependency.

The characteristic of this situation, the emergence of imagination of aggressive retaliation, sends the group to living pugnacity, having boldness as a defense, there being then an unreasonable relationship of disobedience which causes obsessive reaction against the frustrating circumstance.

It is the role of the S to permit the group to live this anxious situation of rebellion, always alert, however, to the possible regression of a member, who must be seen immediately and appropriately.

As soon as it is seen that all members have been touched by obsessive anxiety, the S may introduce the themes himself, or preferably he can use the utterance of some member, to begin to work to send the group to hysteria.

Such work consists in the S agreeing with the group that it needs to fight for what it wants and make himself available to clarify to the group the rules of the commerce of interests so that its members start to doubt the appropriateness of its aggressive reactions and look for more varied and satisfying conduct.

Managing to get the group to have a fleeting moment of hysteria, due to his work to show the inappropriateness of the aggressiveness it has been using to survive and find fulfillment, the S can start the work of modulation in the sense of reaffirming the object relation group-S, thus starting separatism, a kind of relationship already possible for the group at this phase.

Such separatism permits the S to work on the themes of the anxiety of the group in the sense of helping it to broaden its repertoire of responses, always having in mind what the group wants, from whom, and which conduct has a greater chance of success, and why.

- In the fourth stage:

At this stage, that of the emotion anticipation-false love, the group lives in function of the consciousness of the uselessness of blind aggressive reaction (obsession) and tries to react against this attitude.

The characteristic of this situation, the emergence of imagination of diversified retaliation, sends the group to living camouflaged pugnacity, having as defense shrewdness, there being then an unreasonable relationship of unbridled acting, with the circularity of tempestuous returns to unconscious gregariousness (anguish) or it can be conscious (phobia) and to rebellion (obsession), all of them last a short time and occur with disorderly theatricality.

It is the role of the S to permit the group to live this anxious situation of dishonesty, always alert, however, to the possible regression of a member, who must be seen immediately and appropriately.

As soon as it is seen that all members have been touched by hysterical anxiety, the S may introduce the themes himself, or preferably he can use the utterance of some member, to begin to work to send the group to latency.

Such work consists in the S agreeing with the group that it needs to fight shrewdly for what it wants and make himself available to continue to clarify to the group the rules of the commerce of interests, so that its members start policing their disorderly theatrical performances and look for conduct that is considered safer.

Managing to get the group to have a fleeting moment of latency, due to his work to show the inappropriateness of disorderly theatricality it has been using to survive and find fulfillment, the S can start the work of modulation in the sense of reaffirming the object relation group-S, thus starting cooperativeness, a kind of relationship already possible for the group at this phase.

Such cooperativeness permits the S to work on the themes of the anxiety of the group in the sense of helping it to broaden its repertoire of responses already with the aim of living in the field of elevation, although only at the concrete level, always having in mind what the group wants, from whom, and which attitudes have a greater chance of success, and why.

- In the fifth stage:

At this stage, that of conscious review of the consequences of its conduct with the aim of self-directing itself, the group inaugurates the field of elevation, even though only at the level of concrete situations, of practicality.

The characteristic of this situation, the emergence of elevation, sends the group to the living of reflection on the dynamics of relationships, the discovery of true cause and effect situations, which permits methodic doubt, which leads the group to relative stability and to better inform itself, to instruct itself about the world.

It is the role of the S to permit the group to live this situation of trying to establish logic to its conduct, always alert, however, to the possible regression of a member, who must be seen immediately and appropriately.

As soon as it is seen that all members have manifested reflection at the level of elevation, although connected still only to the concrete, the S may introduce the themes himself, or preferably he can use the utterance of some member, to begin to work to send the group to adolescence.

Such work consists in the S agreeing that the group needs to consciously review the consequences of its conduct and make himself available to continue to clarify to the group the rules of the commerce of interests, so that its members start to reevaluate the practicality of its conduct and look for conduct that is morally better grounded.

Managing to get the group to have a fleeting moment of latency at the level of abstraction, due to his work to show the disadvantage of non-spiritualized practicality that it has been using to survive and find fulfillment, the S can start the work of modulation in the sense of reaffirming the object relation group-S, thus starting cooperation at the level of search for higher values, already possible for the group at this phase.

Such cooperation permits the S to work on the themes of the reflection of the group in the sense of helping it to reformulate its repertoire of responses with the aim of living in the field of elevation at the abstract level of pugnacity, always having in mind what the group wants, from whom, and which attitudes have a greater chance of success, and why.

5.2.3.2 In the adolescence of the group:

In the adolescence of the psychotherapeutic group the situation of counter-dependency that occurs in any human group is repeated, and the S must act in order to make all the members also practice, collectively, each stage, independently of the level at which each one of its members finds himself.

- In the first stage:

At this stage, that of slight and provisory reflection, lack of information worsens the doubts, and the group lives in function of negativism, lavishly using the rational-abstract form to feed its questions about the meaning of life.

The characteristic of this situation, the emergence of the field of elevation at the abstract level, sends the group to the condition of questioning also philosophically the real value of the guidelines that had been ruling its living.

It is the role of the S to permit the group to live this situation of polemic search for fundaments for its assertions about the meaning that ought to be given to group living, always alert, however, to the possible regression of some member, who must be seen immediately and appropriately.

As soon as it is seen that all members have manifested reflection at the level of elevation connected to the abstract with the connotation of pugnacity, the S may introduce the themes himself, or preferably he can use the utterance of some member, to begin to work to send the group in the search of self consensus.

Such work consists in the S agreeing that the group needs to question also philosophically the real value of the guidelines of life that had been ruling group living, and make himself available to continue to clarify to the group the rules of the commerce of interests, so that its members start to consolidate its independence.

Managing to get the group to have a fleeting moment of freedom from the pre-established group habits, due to his work to show the need to rehearse one’s own and original life styles, the S can start the work of modulation in the sense of reaffirming the object relation group-S, thus starting cooperation at the level of search for self consensus, already possible for the group at this phase.

Such cooperation permits the S to work on the themes of the reflection of the group in the sense of helping it to reformulate its framework of basic values and basic feelings with the aim of carrying out the style that it decides to imprint on its living, always having in mind what it wants, from whom, and which attitudes have a greater chance of success, and why.

- In the second stage:

At this stage, that of fluent and definitive reflection, the group systematically looks to inform itself, the living occurs in the field of elevation acquiring truly ethical proportions, the group lives in function of enlightened practicality, lavishly using experience to test its life concepts.

The characteristic of this situation, the emergence of the development of the field of elevation at the abstract level for the search of ethical concepts, sends the group to the condition of questioning also ethically the real value of the guidelines that had been ruling its living.

It is the role of the S to permit the group to live this situation of research of the practical results of safety and productivity of certain conduct, always alert, however, to the possible regression of some member, who must be assisted immediately and appropriately.

As soon as it is seen that all members have manifested reflection at the level of elevation already connected to the abstract with ethical connotation, the S may introduce it himself the themes, or preferably, he can use the utterance of some member, to begin to work to send the group in the search of cooperation at the communitary level.

Such work consists in the S agreeing that the group needs to question also ethically the real value of the guidelines of life that had been ruling group living, and make himself available to continue to clarify to the group the rules of the commerce of interests, so that its members start to think in communitary terms.

Managing to get the group to have a fleeting moment of openness to the communitary inter-group living, due to his work to show the need to broaden the boundaries of its intra-group existing, the S can start the work of modulation in the sense of reaffirming the object relation group-S, thus starting acting at the level of searching for cooperation at the communitary level, already possible for the group at this phase.

Such cooperation permits the S to work on the themes of the reflection of the group in the sense of reformulating its framework of basic values and basic feelings with the aim of including in its life style commerce with other groups, having in mind what it wants, from which group, and which attitudes have a greater chance of success, and why.

5.2.3.3 In the adulthood of the group:

In the adulthood of the psychotherapeutic group the situation of inter-dependency that occurs in any human group is repeated, and the S must act in order to make all the members practice, collectively, the first stage, independently of the level at which each one of its members finds himself, when then the natural leader takes up again his position and the S starts to be, at this stage and in the next two, only an assistant-curator, until he is definitely dismissed.

- In the first stage:

At this stage, that of reflection in the sense of cooperation at the communitary level, having the community as object, the living in the field of elevation acquiring prerogatives of urbanity, the group lives in function of the attainment of the purpose for which it was created.

The characteristic of this situation, the development of the field of elevation at the abstract level for the search of the appropriateness of its purposes to the communitary level, sends the group to the condition of consciously acting cell, living thematic communitary intentionality.

It is the role of the S to permit the group to live this situation of returning the reins of its living into the hands of its leader, who must already know how to examine the confluence of perceptions of the members and to systematize them, always alert, however, to the possible regression of some member, who must be sent to the cares of the S.

As soon as it is seen that all members have manifested reflection at the level of elevation already connected to the abstract with communitary ethical connotation, the S may conduct the leader back to his rightful place, observing his performance and helping him in the sense of establishing the group at this level, or, if it is the case, to begin to work to send the group in the search for cooperation at the level of humanity.

Such work consists in the leader agreeing that the group needs to establish itself in cooperation at the communitary level and make himself available to clarify to the group the implications of its existing in function of a greater community, humanity, so that its members start to think in humanistic terms.

Managing to get the group to have a fleeting moment of openness to the humanistic extra-group living, due to the his work to show the need to broaden the boundaries of its intra-group existing, the leader can start the work of modulation in the sense of reaffirming the object relation group-leader, thus starting acting at the level of search for cooperation at the level of humanity, already possible for the group at this phase.

Such cooperation permits the leader to work on the themes of the reflection of the group in the sense of reformulating its framework of basic values and basic feelings, already with the aim of including, it its lifestyle, commerce with other groups, having in mind the dissemination and consolidation of its humanistic values.

- In the second stage:

At the second stage, that of reflection in the sense of cooperation at the level of humanity, having humanity as object, the living in the field of elevation acquiring prerogatives of humanism, the group lives in function of the attainment of the purpose for which it was created.

The characteristic of this situation, the development of the field of elevation at the abstract level for the search of the appropriateness of its purposes to a greater level, humanistic, sends the group beyond the condition of consciously acting cell living communitary themes, to broadening these themes to the humanistic dimension.

It is the role of the S to consolidate his position as mere assistant-curator, the leader must remain with the reins of the group living, continuing to examine the confluence of perceptions of the members and to systematize them, always alert, however, to the possible regression of some member, who must be sent to the cares of the S.

As soon as it is seen that all members have manifested reflection at the level of elevation connected to the abstract with humanistic ethical connotation, the S may guide the leader in the sense of firming the group at this level, or, if it is the case, to begin to work to send the group in the search for cooperation at the universal level.

Such work consists in the leader agreeing that the group needs to establish itself in cooperation at the humanistic level and make himself available to clarify to the group the implications of its existing in function of a universal community, so that its members start to think, collectively, in cosmic terms.

Managing to get the group to have a fleeting moment of openness to the universal extra-group living, due to the his work to show the need to broaden the boundaries of its intra-group existing, the leader can start the work of modulation in the sense of reaffirming the object relation group-leader, thus starting acting at the level of search for cooperation at the universal level, already possible for the group at this phase.

Such cooperation permits the leader to work on the themes of the reflection of the group in the sense of reformulating its framework of basic values and basic feelings, with the aim of including, it its lifestyle, commerce with other groups, having in mind the dissemination and consolidation of its universal values.

- In the third stage:

At the third stage, that of reflection in the sense of cooperation at the universal level, having the universe as object, the living in the field of elevation acquiring prerogatives of universality, the group lives in function of the attainment of the purpose for which it was created.

The characteristic of this situation, the development of the field of elevation at the abstract level for the search of the appropriateness of its purposes to a greater level, universal, sends the group beyond the condition of consciously acting cell, living the humanistic and communitary thematic of intentionality, to broadening these themes to the cosmic dimension.

It is the role of the S to make himself available to be dismissed of this position of assistant to the leader, reminding all of the approaching end of the established contract, and to continue helping the leader to consolidate its position of keeper of the reins of the group living, examining the confluence of perceptions of the members and systematizing them, always alert, however, to the possible regression of some member, who must be sent to the cares of the S.

As soon as it is seen that all members have manifested reflection at the level of elevation connected to the abstract with universal ethical connotation, the S may guide the leader in the sense of establishing the group at this level, the known limits of the capacity of development of the human group.

Such work consists in the leader recognizing that the human group needs to establish itself in cooperation at the universal level, and make himself available to consolidate for the group the clarification of the implications of its existing in function of the universal community, so that it becomes habitual for the group to think in cosmic terms.

Managing to get the group used to the outside-the-group universal living, due to his acting to show the need to consolidate the broadening of the boundaries of its intra-group existing, the leader can start the work of modulation in the sense of reaffirming the object relation group-leader, now with the characteristic of “any leader”, thus starting the cogitation of the circularity of leadership, of acting at the level of search for cooperation at the anarchic-universal level, possible for the group at this phase.

Such cooperation permits the leader to continue working on the themes of the reflection of the group in the sense of continuing to reformulate its framework of basic values and basic feelings, with the aim of consolidating its life style in commerce with other groups, having always in mind the dissemination and consolidation of its anarchic-universal values.

5.2.4 The last session

The last contact between the analysand group and the analyst is also of crucial importance. The analyst must have in mind that, if the group sought him because it was living in psychic disharmony, not finding peace nor the productivity appropriate for the purposes for which it was created because it did not have self discipline, because it had created a pseudo-center, an expiatory leader, the discipline coming from the limits of tolerance of other groups towards its separatist tactics which resulted from the projection it made, in the environment, of its own divided self, a part of itself imposing itself upon its whole, it is now time for an evaluation of its current state. It is necessary to verify if there was the correction of its coarsest deductive and inductive group errors and if the group is in condition to obtain the means for its survival and productivity, to continue alone with the corrective programming of its existential course for the period its purposes require its permanence.

In the last session, the S must have in mind all the conceptualization about the normal and pathological development of the human group, in order to be able to set up a representative framework of the current state of the group and its possible development to higher levels of life. It is ideal that the group be showing, at least, the structural apparatus of the first stage of adulthood, which includes organization in the sense of cooperation at the communitary level. The last session is a review of the initial interview and of the process as a whole, in which a sincere and decisive intervention is appropriate, so that the group is perfectly clear about its situation, there being no place for fears nor subterfuges.

The last session of the group, as that of the individual, has two distinct moments. In the first moment it is the role of the group to ask the S all the questions they still want to ask and it is the role of the S to answer them absolutely sincerely; in case all the questions the S finds pertinent are not asked, the S should provide the missing clarifications and make a summary of the situation of the group, that is, how it was when it sought the S, how it is at the moment and what it can still intend for the future. In the second moment, the characteristic of the meeting must be purely social, the S making it clear that he will be available for the group whenever it needs and then affectionately saying good bye.

5.3 In summary

The Analytical-phenomenological-existential psychotherapeutic Procedure, in group, is based on the principle that every group exists in function of specific objectives that determine its duration, and it is the role of the psychotherapist to help it become conscious of its purposes, as a cell participant in the work of the Creator. It uses the esoteric point of view, which teaches that the human group has, in its core, the knowledge of these purposes, which can become conscious as long as it stops fearing the living at the level of cooperation, which only happens when it stops fearing its dissolution. It avails itself of the distinction between a group that is psychically normal, the one that is able to cooperate because it understands such attitude as fundamental for its survival and productivity, and a group that is psychically fragile, in which the psychotic people predominate, that cannot bear cooperation because it did not understand the need to survive and produce, but it is in need, however, of staying together for the sole appeal of the gregarious instinct of survival. It, thus, seeks to help those who can understand the need for cooperation and those who cannot understand it, although they need it, to respect the rules of the game of life and to mutually help each other.

6 SUMMARIZING

The Analytical-phenomenological-existential psychotherapeutic Technique resulting from the Analytical-phenomenological-existential psychotherapeutic Theory, which is a hermeneutical exegesis of the analysand-analyst datum at the ontic-anthropological level, supports itself, consequently, in fundaments that are at the same time real and ideal. Its operationalization is carried out through the real and ideal knowledge of the phenomenon human life in the universe. It derives from the principle that the human being does not have a fundament, because he is abyss, he is a founder, and he is a founder in freedom. It uses the principle of sufficient reason, a founding principle which has as its basis the former. It holds that the human being determines the fundament, that he freely establishes the conditions that, then, start to necessarily unfold.

The technique considers the esoteric vision the only key to apprehend all the endeavors of the human being in the search of reality. It uses the symbol as the food of the spirit, destined to bring about awareness of the existing symmetry between the individual spirit, and the group spirit, and the world of objects, material par excellence, for the evolution of the human being. It considers that reading symbolism leads to the understanding of the meaning of life of the individual and of the group, and of existence as a whole. It intends to take up again the great esoteric myth of the torn and devoured god, starting from individual and group dramatization, and detect where each human being and each human group abandoned the path of authenticity and took the path towards the sterile endeavor of mystification.

The technique seeks to combine description, the authentic method of science, with explanation, illegitimate speculation about the final causes, and with understanding, the typical method of the sciences of the spirit, which occupy themselves with the meaning of life. The technique avails itself of description, explanation and the follow up that the theory offers about the normal and pathological development of the human being and of the human group in function of the general law of harmonization and of the particular laws of the living field, of perception, of emotion, of intelligence, of consciousness, of morality, of sexuality, of religiosity, of personality and of syntality under the primacy of the operational law of learning. It follows a safe path to conduct the development of the individual and group.

The technique is based on the principle that it is possible to follow the human being and the human group in the journey of their development, seeking to dialogue appropriately in the sense of assisting them to correct the perverted destinations of their living with the least possible expenditure of time and energy. It avails itself of the Analytical-phenomenological-existential psychotherapeutic Theory, which offers a safe path to help the individual and the group in the passage from operational intentionality to thematic intentionality, to the conscious participation in the phenomenon life. It considers that each individual and each group positions itself religiously, philosophically and scientifically according to their developmental moment and that they possess, in their own essence, the key to the mystery of existing.

The technique offers the psychotherapist, in the treatment of the individual, a scheme of conduct that can be summarized as follows. The unfolding of the individual psychotherapeutic process, whether in individual sessions, or in group sessions, can be observed from the initial meeting of the analysand with the analyst until the farewell, the final meeting. The history of the of the psychotherapeutic process of the individual, concerning the relationship analysand-analyst, follows a scheme of conduct which encompasses: a brief period of anguish of the AS in face of the new situation and the passivity of the S, leading to the emergence of phobia in the AS, which permits the work of the S in the sense of providing the passage of the individual to obsession; the same holds true for hysteria, for latency, for adolescence and for adulthood. The unfolding of the individual process always occurs in the same sequence, whatever phase the individual is at when he seeks psychotherapy.

The technique also offers the psychotherapist, in the treatment of the group, a scheme of conduct that can be summarized as follows. The unfolding of the group psychotherapeutic process can be observed from the initial meeting of the group with the analyst until the farewell, the final meeting. The history of the psychotherapeutic process of the group, concerning the relationship group-analyst, follows a scheme of conduct which encompasses: a brief period of anguish of the group in face of the new situation and the passivity of the S, leading to the emergence of group phobia, which permits the work of the S in the sense of providing the passage of the group to obsession; the same holds true for hysteria, for latency, for adolescence and for adulthood. The unfolding of the group process always occurs in the same sequence, whatever phase the group is at when it seeks psychotherapy.

The technique enables, thus, the development of each individual and of each group, in the course from unconscious life to conscious life, according to one’s potential, offering favorable circumstances for the fulfillment of this potential. To start with, the relationship established with the psychotherapist, in the individual and in the group, is pre-object, a mirroring of their first kind of relation with the world, when the individual and the group do not yet feel their own reality, independently from the psychotherapist. Later on, the relationship becomes object, as the individual, or the group, start to perceive the relationship I-S, or We-S. The psychotherapist, as object, becomes the instrument of the evolution of the subject, individual, or group, respectively, the person or the community.

The technique contributes so that in the course of their development, the individual and the group organize their experience, recreate their history and think conceptually about it, create tradition. This tradition, emanated from their recreated history, is the source for the definition of the principles that will permit the creation of their value system, from where their conduct will be guided. Their values, concepts established from their perceptions, are reformulated as the perceptions that originated them are being revised and broadened. The development of the individual and the group depend on the possibility of always examining the appropriateness of such concepts. Any pressure, due to perturbations of the psyche and/or of the organism, can hinder the development of the individual and the group, and there can even be involution.

The technique enables the course of development from unconscious life to conscious life, individuality becoming personality and groupality becoming syntality. The disturbances due to perturbations of the psyche and/or organism, creating excessive pressure against the free examination of established values, are captured by the S through the examination of the working of the living field, of perception, of emotion, of intelligence, of consciousness, of morality, of sexuality and of religiosity, which affect the personality and syntality. The treatment of these disturbances leads the individual, or the group, to take their course up again in the sense of searching for the flowing of their total living.

The technique seeks, in history and tradition, the means for each individual and each group to understand themselves. It tries to have every individual, and every group, see themselves as they really are and decide how they want to be and which measures need to be taken to fulfill their potentiality. It stimulates the process of continuous evaluation of reality, whether by the individual or by the group, so that each one, individual and group, transform their operating intentionality, of the object into act, not yet reflected , in thematic intentionality, of the act integrated with its objectives, with knowledge of the connection of near objectives with the remote one. It seeks to help each individual and each group within the limits that their nature imposes upon them.

In sum, the Analytical-phenomenological-existential psychotherapeutic Technique, based on the theory with the same name, supports itself in fundaments at the same time real and ideal, in the search for knowledge of each individual and each group, which means that it values intuition, as well as deduction and induction as complements of it, the only way for the individual and the group to keep themselves faithful to the unity of thought, a dialectic requirement to apprehend the world as a whole. It seeks to follow the development of the individual and the group in function of the general law of harmonization and the specific 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, for the 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, and the group spirit, and the world of objects.

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