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 THEORY

Editorial Coordinator

Sílvia Raquel Amorim Braga

Revision

Paulo José Ribeiro Teixeira

Translation

Jefferson Wolfe Conboy
Soledade Fonseca da Mota

Collection: A Dawn Emerges, 4

Belo Horizonte | 2017

Collection: A Dawn Emerges, 4

Brasil, Maria Auxiliadora de Souza

The trilogy: science: on analytical-phenomenological-existential psychotherapy: The theory / Maria Auxiliadora de Souza Brasil. Translation by Jefferson Wolf Conboy; Soledade Fonseca da Mota. Belo Horizonte: Fundação Souza Brasil , 2017. V. 2. (A Dawn Emerges, 4). 4 Volume set.

ISBN 978-85-60974-13-9 (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 THEORY: AN ANTHROPOVISION

The Analytical-phenomenological-existential psychotherapeutic Theory, esoteric, interior, is a hermeneutical exegesis of the analysand-analyst datum at the ontic-anthropological level, which is grounded in fundaments that are at the same time real and ideal. The real fundaments are those directly linked to the notion of cause, the reason for being of the human existence on the face of the Earth. The ideal fundaments are those directly linked to the idea of enunciation, the reason for ideating, which characterize the existence itself of the human being. The theory seeks the fundament of reality in the real and ideal knowledge of the phenomenon human life in the universe, it exercises its freedom to found, which is the fundament of fundaments. It starts from the principle of freedom, inherent to the human being, who does not have a fundament because he is abyss, he is founder, and he is founder in freedom. It arrives at the principle of sufficient reason, a founding principle which has at its base the previous one, and the fundament freely establishes the conditions that, afterwards, necessarily unfold.

Such fundaments are esoteric in the sense that they use historical continuity, inherited from the so called primitive societies, they search to understand the phenomenon of the repetition of the ancestral myth of the eternal return to the origins, the dialectic opposition between the “nous” and the “psyche”, the two well-known components of our intellect. The theory considers thus, doctrinally, knowledge as being universal, unique in its essence, diverse in its appearance, having as its language, initiation’s symbolism and as its secret ritual initiation proper, through which the human being passes from ignorance, spontaneous life, to wisdom, reflective and full life. It values intuition, direct knowledge, the origin of ratiocination, whether it is deductive, or inductive, that presents itself as complementary proof of its validity. It intends, in this way, to encompass all the truth the human being has been able to detect.

The esoteric vision that guides the fundaments of the theory, on the one hand, forestalls against the denial, which has characterized scientific work, of examining the mystical-esoteric contribution of the intuitive-metaphysical perspective of the object culture, and on the other, against the myth of good and evil associated to crime and punishment, which manifests itself at certain developmental moments of religions. The theory considers the belief in God a way, a phase of the human being’s search for himself, and it forestalls itself against the reflectionism of the spirit, which makes God a tyrant, a judge, or any other pretext, and which hinders the understanding of the great esoteric myth, traditional and universal, of the torn and devoured god, that is, analyzed and interiorized. It seeks, thus, to prevent this myth, traditionally and systematically dramatized in the exterior manifestations of faith, from losing its power as a representation of the true meaning of pure knowledge, of the unity of thought that explains the relation between the global-totalizing fulfillment of the being and of the being-in-the world.

The theory considers the esoteric vision the only key to apprehend all the efforts of the human being in the search to understand reality, because it is faithful to the unity of thought, a dialectic requirement to apprehend the world as a whole. It is the awareness of the existing symmetry between the individual spirit and the world of objects, a preexisting supra-reality that clarifies the universe of phenomena. The symbol works as spiritual nourishment, destined to bring about consciousness, and yet it can be used not only to this end, which seeks the individual well being and the common good as a necessary consequence for the maintenance of the former, but also, in a distorted way, to a greater and more immediate individual well-being, in detriment to the common good and, consequently, the maintenance of the individual well-being itself, upon which it depends.

The theory considers that nature, in its diversity, beginning with the individual’s own body, is a set of symbols that integrates him in the visible world, a super-symbol called creation, and of which he must use for his development. Symbolism and what it expresses precede the appearance of human beings, a language whose reading leads to the understanding of the meaning of individual life and of existence as a whole. Different readings have been made of the same reality, using different methods, often following opposite paths, and what the theory intends is to present a common ordering of the data gathered, so that no effort of human thought undertaken in this task is lost, whether these efforts are intuitive-metaphysical of the mystical-esoteric condition, whether they are intuitive-rational of the rational-deductive condition, whether they are intuitive-empirical of the rational-inductive condition.

The theory, at the same time that it intends to unify the data of the different readings of reality, seeks to maintain its position that the esoteric vision cannot suffer the alterations of history because its characteristic is to keep itself in the total-globalizing perspective of confronting known reality, with cognizable reality and with merely intuited reality, that is, the whole truth. It thus seeks to use particular esotericisms of the individuals and of different peoples, without losing sight that they draw the essence of their symbolic language and their metaphysics from the latent source of universal esotericism, since, although human intervention cannot escape the notion of historicity, the origins of metaphysics are lost in the night of human pre-history, and the problem of the origin and destiny of the world is still insoluble.

2 THE THEORIZATION

The Analytical-phenomenological-existential psychotherapeutic Theory, esoteric, interior, intends to combine the study of scientific theories with the logical or mathematical systems (logical empiricism) and with the “case studies” of each theory, described according to their own ways (discourse analysis), with the aim of the esoteric vision, interior, of the being-in-the-world. It seeks to describe, explain and follow the normal and pathological development of the human being and 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 seeks to indicate a safe route that the individual and the group, which are removed from the harmonization with themselves and with the universal whole, can follow to try to understand the origins of their living that provide the material for their distorted reasoning and to reformulate their biased deductions and inductions.

The Analytical-phenomenological-existential psychotherapeutic Theory, esoteric, is a formalized and coherent body of knowledge about the human being and human group, therefore, an axiomatic theory. Its observational terms refer to the entities or phenomena human being and human group, based on internal and external observations of the phenomenal properties, sensible qualities, and the complex of phenomena, facts, and observations that are sometimes simple and sometimes controlled, experimental, at times direct and at others indirect, instrumental. Its theoretical terms are probes, permanent invitations to observation, physicalist and/or phenomenalist, therefore, provisory, aspiring to be reducible to operationalization, or, at least, passive of logical correspondence. Its formal terms are of logical and mathematical calculation, with defined signs and a provisory formula. The theory is realist in the sense that it provides a description of the entities postulated by it, it is formalist because it is a useful conceptual tool, and it is reductionist because it does not postulate a difference of nature between the theories of natural sciences and of social sciences, since the latter are reducible to the first which, in turn, are explainable by them, in the quality of social and historical phenomena.

The terms of the theory, whether observational, theoretical, or formal, seek to serve description, the authentic method of science (empirical terms), explanation, the illegitimate explanation about the ultimate causes (hypothetical terms), and comprehension, the typical method of the sciences of the spirit, which deal with the meaning of life (broadening of the use of the hypothetical terms). The theory treats the products of science, in conjunction with the products of philosophy and of theology; in this undertaking, it goes from empirical observation, induction, to theory proper, deduction, and to predicted observation; it intends, by doing so, to propitiate the return to empirical observation and guarantee, heuristically, an open systematization, procedural, of its body of knowledge. With this objective it uses primary enunciations, axioms, settled postulates, deduced from the cultural-scientific wealth of knowledge of humanity, and of secondary postulates, theorems, consecutive postulates, resulting from the primary ones or from other secondary ones, according to the corresponding logical rules.

3 SISTEMATIZATION

The systematization of the theory is real and conceptual: it is real when it deals with the entities human being and human group; it is conceptual when it deals with the enunciations about such entities. If knowledge is possible, it is only so by virtue of the necessary correspondence between a real system and a conceptual system. We intend to present knowledge about the human being and about the human group in an orderly way according to principles and laws, an organized entity. Since truth is essentially systematic and since only the whole is true, we advocate an open system which, without lacking any of the advantages of systematic organization, is capable of welcoming new problems and of changing itself continuously. We have adopted principles that are general or abstract maxims, supposedly evident, principles that are suppositions and hypotheses able to be proven by experience and principles extracted from consulting experience and the examination of well-proven facts. We have adopted the general law of harmonization, with its particular laws, which permit operationalization and calculation. By doing so, we have fulfilled our purpose of making our theorization a safe guide, the theoretical paradigm of the practical paradigm (analysand-analyst meeting).

3.1 The definition

The Analytical-phenomenological-existential psychotherapeutic Theory, esoteric, interior, is a hermeneutical exegesis of the analysand-analyst datum at the ontic-anthropological level, a coherent and formalized body of knowledge about the human being and human group. It is, therefore, a scientific theory, since it shows the observable consequences resulting from the conjugation of observed facts with a series of fundamental hypotheses previously formulated, gathering the two moments of knowledge of reality, that of common sense and of science, which constitute the wealth of knowledge of the mind. It describes and explains the work of the human being, personalization, as well as of the human group, syntalization, which is to decide the value at each moment of existing, try it, evaluate the experience, reformulate the decision as a result of what was evaluated, try it again, and so on. It offers, therefore, a solid basis for the operationalization in assisting the human being and human group in their course to become conscious, in the search for freedom with responsibility.

3.2 The terms of the defined

The theory is analytic, from scientific analysis, because, in the treatment of the theme human being and human group, it takes into account the two approaches to knowing, on the one hand concretism, which leads to physicalism, and, on the other, abstractionism, which leads to mentalism. From concretism, which has mechanicism as a correspondent in biology, it apprehends the concept of the psychic atom, of Democritus, the systematic observation, of Hippocrates, the experimental induction, of Bacon, and the construction of the associationists and structuralists, passing through humoral psychology physiognomies, phrenology and experimental characterology. From abstractionism, which has vitalism as a correspondent in biology, it apprehends the concept of immaterial intelligence, of Anaxagoras, the dualistic body-soul rationalism, of Descartes, and the construction of the conservatives and functionalists, passing through literary characterology, ethology, pragmatism and introspectionism.

The theory is phenomenological, from scientific phenomenology, because in the treatment of the theme human being and human group, it takes into account synthetic reflection, which seeks to understand and describe the world from the unified data of the experimental sciences. From the so called empirical experimental sciences, which are those that engage themselves in the experiences of the experimentalists, experiments, which are experiences about the phenomenon, reductive observations of sensorial data, it apprehends the teachings of “gestalt”, form, and of the psychic field, which instruct the theories in terms of trait and type and the teachings of learning theory. From the experimental sciences, called eidetic, which are those that engage themselves in the experiences of the phenomenalist, which are experiences of the phenomenon, direct apprehension of the significant relations in an interpersonal or multipersonal context, a kind of experience that gives meaning to the former, since what is conceived is abstracted from the lived, it apprehends the teachings of phenomenology, which instructs the psychoanalytic, neo-psychoanalytic and phenomenological theories. It, therefore, takes into account all the experiments regarding the biochemical components, which constitute temperament, the ethical social components, which constitute character, and the constant interaction between both of them, which constitute personality.

The theory is existential, from the aesthetic dimension, because, in the treatment of the theme human being and human group, it takes into account, in the phenomenological-scientific synthesis of the scientific analyses, the fact that, whether concretist, physicalist, experimentalist, or whether abstractionist, mentalist, phenomenalist, the scientist or group of scientists are human beings, and, as such, they are also, necessarily, object of and in the event. The synthesis of the contributions of the empirical experimental sciences, about the phenomenon, and of the eidetic experimental sciences, of the phenomenon, which lead to the empirical-eidetic experimental science, presents the aesthetic dimension, of the creator-created, of the being-being, of the conscious participant individual in the work of the Individual, the Oneness, in short, the esoteric vision, interior, which solves the pseudo-discrepancy between material work and spiritual work, thus unveiling the ancestral myth of the eternal return to the origins, and all the others resulting from it, freeing the human being and the human group from returning to helplessness and despair, and enabling peace and harmonization, the living of eternity in temporality.

The theory is a hermeneutical exegesis of the analysand-analyst datum at the ontic-anthropological level because, when it interprets the contributions of the empirical and eidetic sciences to the knowledge of the theme human being and human group, it does so seeking the correct, true, profound meaning of the words, of the laws that govern the universe of communication. The analysand-analyst datum is the object of cogitation of the theory, the event that takes effect in the meeting, which contains in itself, in its structure and dynamics, the essence-power and the energy-action that fulfill the destination of the total being in the particular being, each event. The level of exegesis is ontic-anthropological, since the theory, when it deals with the human being and human group, also deals with in the world and all the objects in the world, starting with the bodies of the analyst and analysand themselves, as instruments of material work in the service spiritual work, with the aim to live eternity in temporality, encompassing the totality of the real.

3.3 The general fundaments

The theory establishes its fundaments on an esoteric vision, interior, of the being-in-the-world, a repetition of the ancestral myth of the eternal return to the origins, because it contains all of reality, the only way to treat it in truly scientific terms, and it unveils the myth of the need of repeating the opposition between the “nous”, the soul of the universe, and the “psyche”, the individual soul. The “nous”, the entity penetrated by intelligence that guides all the processes of the universe, which makes itself present in the individual soul as its superior part, its mind, presides over the faculty of thinking, objective thought, converting it into understanding; the “nous” emanates from the Oneness and it is the emanation of the soul of the world, it is the first act of the good, the second person of the trinity. The “psyche”, the individual soul, is the second component of the intellect, it is the part of the universal soul, divine, lost in the universe because it betrayed love, trying to unveil its face instead of surrendering itself to its will. The “nous” demands the return of the “psyche”, its part, and the “psyche”, tied to matter, is unable to return.

The Adamic myth is the formal expression of the dialectic opposition between the “nous” and the “psyche”. God created Adam from the mud, matter, giving him a form similar to His own and giving him breath taken from His own. He gave him everything and protected him while he did not seek understanding. When he sought understanding, Adam became equal to God, for which he was condemned to earn his own living with the sweat of his brow. Knowledge, which is universal, one in its essence, diverse in its appearance, is the path to return to God. Everyday life is the world of darkness, where man works to survive. His salvation is dependent upon him learning the meaning of life, which is concealed and needs to be unveiled in its symbolism, so that the human being can reconstruct his being and pass to the world of light, eternal life. “Psyche” needs, from the body that it inhabits, and serving from it and from all the matter around it, to re-learn to love its Creator, in order to be able to return to Him.

The first task of the human being is to solve the dialectic opposition between the “nous” and the “psyche”. Everyday existential life is the landscape where one moves about, seeking this solution. Blindly contending, man always returns to the starting point, the eternal return, until finally, truly loved by another human being who has solved the opposition between the “nous” and the “psyche”, who has already passed from the world of darkness of everyday existential life to the world of light, he is able to begin the path of reconstituting his own being. This reconstitution occurs as he is able to unveil the symbolism of everyday life, understand the meaning of the relation between his interior fulfillment and the exterior reality of his acting in the world, clarify the pseudo-discrepancy between purely material work and its meaning as spiritual work, which is prehistoric and pre-existential in its essence.

The theory values intuition, direct knowledge, interior, that the individual can have of himself, the first source of this knowledge, the one that generates the needs to reconnect to the origin, religion, of knowing about knowledge, philosophy, and of knowing about the being, science. Intuition captures the symmetry between the individual spirit and the world of objects, that is, a pre-existing spiritual supra-reality which clarifies the universe of phenomena. Metaphysical intuition instructs mystical-esoteric knowledge, which passes, necessarily, through the idea of the existence of God; rational intuition instructs rational-deductive knowledge, which passes, necessarily, through general data to arrive at particular conclusions; empirical intuition instructs rational-inductive knowledge, which passes, necessarily, through particular data to arrive at general conclusions. Intuition guesses the Oneness and is concerned about the unity of thought in the search for its knowledge: there is the “nous”, presence of the universal spirit in the “psyche”, individual spirit, which must return to it.

The theory values deduction, indirect knowledge, but also interior as intuition, that the individual can have of himself, resulting from ratiocination. Deduction is the first elaboration of the data of intuition, this elaboration permits the individual, starting from rational intuition, having accepted the premises, to arrive at a conclusion that is irrefutable to him and, when he tries to demonstrate it, adds new properties to this knowledge. Deduction captures the universality of the spirit, through the conjugation of formal logic with dialectic knowledge, and the consequent penetration of the true meaning of the infinite unity of the universe. The intuitive-rational perspective of the rational-deductive condition passes, necessarily, through general data to arrive at a particular conclusion, also, as in intuition, in seeking unity of thought, an imperious dialectic requirement of his existing; there is the “nous”, whether as presence of the universal spirit in the “psyche”, or whether only as individual mind, its superior part, understanding.

The theory values induction, also indirect knowledge as deduction, interior as deduction and intuition, but also exterior, that the individual can have of himself, also resulting from ratiocination as deduction. Induction is the second elaboration of the data of intuition, this elaboration permits the individual, starting from empirical intuition, whether sensible or psychological, to summarize and coordinate his observations and to broaden them, elaborating hypotheses and carrying out experiments. Induction captures the universality of matter by confirming the existence of the “in-itself ”, by apprehending phenomena through the accumulated experience from different and numerous perceptions. The intuitive-empirical perspective of the rational-inductive condition passes, necessarily, through the particular data to arrive at a general conclusion, and it also seeks, as intuition and deduction, unity of thought, an imperious dialectic requirement of his existing; there is the “nous” as individual mind, its superior part, understanding.

The theory seeks, when describing and explaining the relation between the interior fulfillment of the individual and the exterior reality of his acting in the world, to harmonize religion, philosophy and science, aiming to clarify the pseudo-discrepancy between purely material work and its meaning as spiritual work. It intends to familiarize the human being with the meaning of this relation so that he becomes capable of living eternity in temporality, of understanding the will of the Creator and of becoming a conscious participant in the work of the universe. It starts from the principle that the human being is a depositary of all truth which, for some reason, he does not allow, in general, to be unveiled to himself; it also starts from the principle that the experience of the individual is personal and intransferable, unknown to another individual, which makes every human being a unique individual, and of each existing a solitary and private journey.

The theory intuits, from religions, 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. Intuition passes, necessarily, through the idea of the existence of God, giving rise to the need to reconnect to the origin, religion. Metaphysical intuition instructs mystical-esoteric logic. The habitual hypothesis, present in the theologies, is that a oneness principle, generally denominated God, transformed itself into several organisms, remaining one; it differentiated itself, in its intimateness, in diverse elements, coordinated in hierarchies and functions that reinforce this unity, preserving the same schema in all the smaller individuations, whereby the statement that every human being is made in the image and resemblance of God, who is his origin and his destiny. Every individual believes in what he needs to believe, according to his developmental moment of helplessness, of rebellion, of participation in the work of the Creator.

The theory deducts, from philosophies, the universality of the spirit, through the conjugation of formal logic with dialectic logic and the consequent penetration of the true meaning of the infinite unity of the universe. Rational intuition informs rational-deductive knowledge. The usual hypothesis, present in philosophies, is that reason, starting from materialism, if taken to the last consequences of reflection, arrives, through logic, at the conclusion that: existence surpasses science; the world exists, independently of being well or poorly known; man “is”, independently of knowing that he “is being”; phenomena surpass, by far, the human capacity to become aware of them. As a consequence, the problem of the irrational character of the world emerges, and various systems turn with ardor to the principles of altruism, fraternity and love, blaming scientism for being the basic factor of the cultural catastrophe. The past of humanity constitutes the permanent source of valid information for a better lived present and a better programmed future.

The theory induces, from the sciences, the universality of matter, by confirming the existence of the “in itself ” by apprehending phenomena through the accumulated experience from numerous and different perceptions. Empirical intuition instructs rational-inductive knowledge. The habitual hypothesis, present in the sciences, is that the individual expresses himself, at each moment of his life, in function of the level of integration of his components of temperament, biochemical, and of character, ethical-social. The individual becomes a person in function of the transformation of his instinctive living, impulsive, unconscious into rational living, intelligent, conscious. The human being has, in his own biopsychosocial essence, the key to the mystery of existing. The science of the total being, whether of the intra-personal individual, or in his interpersonal relation, or in his multi-personal relation, has pointed to the phenomenon of integration. We can thus speak of a general law, that of the harmonization of the whole in the whole, of which all the others are mere explanatory corollaries of the synergy of the universe.

3.4 The general law of harmonization

The theory asserts the existence of a general law, that of harmonization, which holds that the universe is harmony, seeks harmony, works harmony. Harmonization encompasses the successive, temporal (whether consonant or dissonant), in combination with the simultaneous, eternal, guaranteeing conformity, coherence, agreement, order, the apollonian, the model, the formula. Harmony represents a system of relations which can be perceived in any part of the universe and permits reconciliation of opposites, especially the limited and the unlimited. The law of harmonization is grounded in the principle as reality, the principle of the being, and the principle as reason, the principle of knowing, affirming the identity between reality and reason of reality as resulting from the principle of movement, which permits learning. The principle as reality, the principle of the being, holds that “what is, is” and the principle as reason, the principle of knowing, holds that “what is, is being”; therefore, “what is”, “while it is being”, is identical to itself, and only movement, the what is to come, makes it be at another moment.

The work of harmonization of the universe consists in detecting the causes of the dissonances, which are signs, warnings of saturation of permanence at a certain developmental level of one or several of the components of the harmonic whole. In the case of the human being, the basic component of the harmonic whole is the living field, and the person finds himself at the midpoint of a limited number of functional circles, as a reference point that causes and is caused by what happens. The other components are: perception, taking possession of reality, entering into a relation with it which will permit its understanding; emotion, an affective state, an inclination towards certain actions, which influences perception; intelligence, the capacity to solve problems, which influences emotion; consciousness, the “being-for-itself ” of interiority, which influences intelligence ; morality, the interpretation of the “should be”, which influences consciousness; sexuality, the entering into concrete-material communion with the universal whole, which influences morality; religiosity, the entering into abstract-spiritual communion with the universal whole, which influences sexuality. Personality is the global expression of the psyche and it integrates all its components at each moment of existing. Each component of the harmonic whole is ruled by a particular law. In the case of the human group, the components of the harmonic whole are its members, the human beings that constitute it.

Each particular law, that explains the dynamics of each one of the components of the harmonic whole, determines, from its point of view, the developmental stage of each observed phenomenon. Everything that grows has a basic plan according to which the parts grow and where each part passes through a period of preponderance, until all the parts have grown in order to form a working whole. The development of the whole, at each moment, is characterized by a certain combination of parts, which conditions phases of maintenance of the functions. Every phase is a specific configuration representative of a relative perfection in the developmental process. The general law of harmonization and the particular laws that explain harmonization in its dynamics are the expression of constant relations observed in the phenomena of nature, the so called natural regularities which, in the case of the human being and human group, include the moral law, the expression of an imperative, that is, of a valid and objective principle of the universality of legislation, that is, of ethics.

Order, which is a certain relationship of parts, is one of the attributes that make that which was created good; the others are form and measurement. It is the subordination of the inferior to the superior, and disorder is its opposite. Virtue comes from order, and order generates love, it is love. Order includes some form of the “before” and the “after”; it is the arrangement of a plurality of things , or objects, according to an anteriority and a posteriority, by virtue of a principle, which can be that of order itself. What is in order is appropriate, it is a relationship of realities among themselves, including that of a thing with its idea. Quantified order converts into a geometric and numeric arrangement, supplying the model and the formula. There is order because there is an ordering principle according to which each thing is in its place. Disorder can be understood as an unexpected order that, if it occurs, it is because it is vital to the process. There is the automatic order and the elaborated order, the first unconscious and the second ever more conscious, less partial, more totalizing.

The model, which is reality’s way of being, including that of ideated reality (paradigm; exemplary model, eternal), is equivalent to reality as such; it is the “first motor” and, in general, it is every being whose way of moving consists in moving, by means of attraction, the others. The aesthetic model, existential, can be represented by something’s or somebody’s way of being, or by the way of ideating as something, or someone, should be. In the latter, the model is, also, ethical, representing the way of being vital for the individual considered human. Both work as an aspiration for others, and normally it is not necessary to exercise pressure, since its force of attraction results from its moral quality in the pure and simple exercise of being. The model synthesizes the way of being real-ideal and, in this condition, represents a system, becoming a necessary figure in the systematization of a theory. The model of this theory is informational, that is, besides considering the energetic and causal model (stimulus-response and stimulus-organism-response) and the structural one (dyadic relation), it expresses that every result of a scientific enterprise, which is a human activity, must be judged by psychological processes, besides the logical ones, which include the examination of the examiner, placing him, also, in the position of examinee for himself and for his examiners.

The formula results from the model, which represents order, whether real or ideal. It serves formalization, whose general function at the level of an animal’s nervous system encompasses the particular functions of organization of the perceptive field, the creation of a repertoire of responses and the organization of the states of the being, of his vital tonus. The human being is only considered as such when, to the formalization of his animal organism, he adds intelligence as an element that will permit a consciously appropriate response to a situation, which includes the possibility of the aesthetic model working in its two modes, of being and of ideating the what should be, in the three dimensions: to observe, to observe oneself and to observe oneself observing. The formula, which should permit a calculation to be made, the result of the formalization, acquires, in this theory, the following connotation:

– In the case of the human being: - h = f(p3) = f(lf5, pc6, e4, i4, c3, m3, s2, r2), that is, in the human being, harmony –h occurs in function of personality –p at its highest level of development, which, in turn, is a function of all its components (living field –lf, perception –pc, emotion –e, intelligence –i, consciousness –c, morality –m, sexuality –s and religiosity –r), all acting at their highest level.

– In the case of the human group: - h = f(s3) = f (1p3, 2p3, 3p3,... np3), that is, in the human group, harmony –h occurs in function of syntality –s at its highest level of development, which, in turn, is a function of all its components (each personality of each member that makes up the group), all acting at their highest level.

3.5 The particular laws

3.5.1 Of the living field

The particular law of the living field holds that the individual finds himself at the midpoint of a limited number of functional circles, as a reference point that causes and is caused by what happens. The living field is the basic component of the harmonic whole and it is limited by the functional circles possible for the being, within his category and at the specific moment of his development, and affected by his perception, entering into a relation with it. In the case of the human being, there is the possibility of acting in the five living fields that constitute the existential development of the being: the dynamic field of causing the effects originating from the causer or from other sources and received by it as caused; the field of determination, which encompasses form and the things that are useable and transformable from the environment; the field of intention, which encompasses participation, adaptation, desire; the field of imagination, which includes what is formed from non-spatial images of objects and possible states; the field of elevation, as the field of potential values, which includes the set of enhancements, perfections and improvements that a person can achieve.

Each field corresponds to a certain ontological phase. Physical energy, vital energy and psychic energy are descriptive forms of the same phenomenon, that can be called life instinct. Instinct means dynamics; life is behaving, it is an interior that perfects itself; form is conduct, and it is directed towards a goal. Initially, the human being lives finality without having any awareness of it, but the goal of development is the elevation of an instinctive being to a conscious being. Every conduct is directed towards a goal and the first one of them is the pleasure of function. Life always signals, further ahead, a goal not directly visible, but envisioned from the “here and now”. Organisms are active ontic centers. Energy, especially vital energy, is an operating capacity or ordered force with full meaning. There is a unity in the energetic passage where life appears, inserted into a progression, with its characteristic harmonic stability and its functional crises, with different “field accents”.

The dynamic living field, of causing the effects originating in the causer and in other sources and received by it as caused is ruled by the primacy of instinct, that is, for each stimulus there is a direct, immediate response. Life is a continuous alternation of decomposition and recomposition of protoplasm, which works in its vital interest. Instinct is a property of protoplasm, an organic peculiarity of the living body; it is the latent and constant vital energy, which exteriorizes itself when life is in danger; it is an inherited behavioral strategy, peculiar to the animal species, varying little from one individual to another, always occurring according to a temporal sequence scarcely susceptible to variations and apparently responding to an end. One cannot speak of development of the instinct, but it is possible to speak of its economy, since, when distributing energy, it saves it, according to the case, making it appear being weaker.

The field of determination, which encompasses form and the useable and transformed things of the environment, permits the gradual elaboration of instinctive responses. Instinct does not develop; it only induces reactions. The attitudes of the individual towards the environment are those susceptible to development. The action system becomes complicated in the evolution of the living being when the nerves appear (conduction of sensibility), the medulla and the encephalon (conduction and transmission of stimuli). When the instinct manifests itself it brings about the act. As long as there is a medulla there can be an intermediate scale between the instinct and the act, but in the service instinct. This intermediate scale permits the stimulated individual to look around himself and discover ways that enable him to respond to the stimulus, reinforcing the potential of his organism using the resources that the environment offers, whether “in natura” or worked on by his creativity. The act (action) is gradually assimilated, the reflex phenomenon changes into living.

The field of intention, which encompasses participation, adaptation, desire, therefore, affect, an intellectual elaboration of the instinct, permits the emergence of the impulsive act. Impulse is the dynamic process that makes the organism affectively tend towards an end; it is an energetic charge that originates from a body excitation, and its objective is to suppress the state of tension underlying it. It is in the object, or thanks to it, that the impulse can achieve its end. The impulsive act is that which is carried out when consciousness is dominated by an affect, behind which there is always an instinct; it is therefore produced in the absence of conscious restrictions; it is the global expression of the dynamism instinct-affect-impulse, that is, of the irrational forces of the organism in the search of self-preservation and reproduction. When the impulsive system suffers interferences, there is conflict; when the level of conflict reaches the organism’s limit of tolerance, the impulsive act erupts self- or hetero-destructively. Often the eruption of the impulse becomes necessary to prompt conditions of survival.

The field of imagination, which encompasses what is formed of non-spatial images of objects and possible states, permits the ever richer elaboration of instinctive responses. The instinct arouses reactions, the affect intellectually elaborates the instinct, giving it direction, and the impulse makes the organism tend towards the appointed direction. Imagination occurs between the instinct and the act, making ever greater creativity possible in the form of ever more satisfactory responses, and as perception suffers changes, it offers intelligence elements that permit it to establish alternatives to conduct. As imagination creates alternatives and they become effective, the living becomes ever richer and varied, allowing ever more elevated learning levels. Initially, imagination occurs in the realm of the “here and now”, and, afterwards, it encompasses all the possibilities that memory can offer it.

The field of elevation, as the field of potential values, which encompasses the set of enhancements, perfections and improvements that a person can achieve, allows the decisive step that permits the individual to become a person. The individual becomes a person in function of the transformation of his instinctive living, impulsive, unconscious, into rational living, intelligent, conscious. In superior living beings, the intermediary step between the instinct and the act, made possible initially by the medulla, previously in the service only of instinct, starts to differentiate itself, prompting the conflict between the neo-cortex and the paleo-cortex. Affect and impulse are worked on by intelligence, which permits learning, the victory of the neo-cortex (intellectual elaboration) over the paleo-cortex (impulsive act). When the impulsive system suffers interference and there is conflict between desire and its satisfaction, intelligence can find ways of satisfying it without creating major problems for the individual. The appropriate acting of the individual requires levels of consciousness and morality that can only occur at the level of freedom.

3.5.2 Of perception

The particular law of perception holds that the individual, who finds himself at the midpoint of a limited number of functional circles, as a reference point that causes and is caused by what happens, perceives, takes hold of reality, enters into a relationship with it in order to know it. Perception is the entering into relationship with the living field, and it is affected, on the one hand, by the functional circles that determine the developmental moment of the being and, on the other, by emotion, an affective state, an inclination towards certain actions. The human being capable of acting in the five living fields that constitute his development is capable of acting at the six levels of perception of the harmonic whole: perception in space, of the living field at the moment the phenomenon occurs; perception in time, of differentiation between the living field of the moment and of the previous moment; perception in duration, the relation between the living field of the current moment and the previous one; perception of the structural unity of the contraries, of the unity of mechanism and of the unity of movement.

Each perception corresponds to a certain ontological phase. Energy, whether physical, or vital, or psychic, is instinct, dynamic, and it offers the impulse to life, behavior. The form of conduct, the effort, occurs initially under the primacy of an obscure instinct, and the becoming aware of the movement that drags him along contributes to the development of the human being. Initially living the end without knowing it, the individual can start to perceive the space around him, the “here”, the time in which the phenomenon occurs, the “now”, its duration, “how much time”, and the dynamics of this duration, the “how” opposites complete each other (structure), the gears of this structure (mechanism) and its flowing (movement). The irreversible coherence of everything that exists becomes evident for the individual: evolution discovers itself, reflects upon itself and perceives the harmonic stability of life and its functional crisis, with different “perseverations of perception”.

Perception in space, of the living field at the moment in which the phenomenon occurs, is the first datum of the individual. It is the “here and now” of the limitation of the real. It goes all the way from the most limited syncretism, because it is fractioned, a prototaxic vision, a distinct series of momentary states of the organism, to the broadest synthesizing, because it is totalizing, esoteric, interior, of the mystical vision, a direct plunge into the perception of the absolute. It can be asserted that what is, is here and now, whereby it can be concluded that conflict occurs in latency, when memory brings to the moment the memento, the lived, and imagination brings the suggestion of modulation, the livable. Space is the “actus primus” of thought, its first creation, and the individuals who live in this space, the unconsciousness of no-memory and no-imagination, fulfill the law of present harmonization, in all its force, in reflex, in instinct, in affect and in impulse. Thus, all posterior elaboration appears as an impediment to living universal harmony, a challenge, enigma, “work”.

Perception in time, of the differentiation between the living field of the moment and of the previous moment, is the second datum of the individual. It is the notion that the “here and now” is different from the “here, before”. It goes all the way from the most rudimentary parataxic ideation, the imagination of the cause and effect relation between events that occur almost at the same time but which are not logically related, to the most complete syntaxic ideation, the discovery of all the possible and probable relations between the most distant events in time. It can be asserted that what is being now is not exactly what was before, whereby it can be concluded that conflict results from the difficulty in adapting to change, in perceiving the appropriate action to maintain interior harmony. It is perception in time that gives origin to conflict, since memory tends towards perseveration and frustration evokes the imagination, and “work” presents itself as a necessity to once again assume the lost balance.

Perception in duration, of the relation between the living field of the current moment and of the previous one, is the third datum of the individual. It is the notion of how much the “here and now” remains the same as the “here, before”. It goes all the way from the most rudimentary sensation of permanence to the global-totalizing sensation of eternity in temporality. It can be asserted that what is being now has a link with what was before and prepares what will come later, whereby it can be concluded that space and time, which appear at the first levels of perception of the individual as homogeneous in themselves and independent of one another, are now perceived in the irreversible coherence of everything that exists. It is perception in duration that permits the solution of the conflict generated by perception in time, since the “work” to once again assume the lost balance becomes possible in function of consciousness of the duration of events and the link between them, as long as the individual learns to think of the data correctly.

Perception in the structural unity of contraries is the forth datum of the individual. It is the notion that the contradictions are apparent, and the so called contradictory things complete each other in an essential harmonic whole. The discovery of synthesis, the third dimension of space, is the first step toward harmonization of the whole, to understanding of what is and what is being, which will permit conscious participation in what is to come. In the conscience of each one, evolution discovers itself, reflecting itself. It can be asserted that the human being makes an effort, initially, under the primacy of an obscure instinct; later on, thought becomes number in order to conquer all inhabitable space, whereby it can be concluded that space-time, duration, leading to the understanding of the irreversible coherence of everything that exists, prepares the way for conscious participation. It is perception on the structural unity of contraries that permits the understanding of the mechanism, of the dynamics of everything that is.

Perception in the unity of mechanism is the fifth datum of the individual. It is the notion that, inside the individual and outside him, everything occurs according to an evolutionary plan, and that the goal of existing is always the conquest of an ever more advanced stage. The elaboration following the simple living in space, resulting from the emergence of memory and imagination, thrusts the individual in time, in the work of once again assuming the lost balance, and in duration, in learning proper thinking regarding the data, which, as in synthesis, includes understanding those which are apparently contradictory. It can be asserted that the human being, in his development, makes himself conscious of the irreversible coherence of everything that exists, whereby it can be concluded that conscious participation leads, necessarily, to the awareness of the mechanism of movement and the meaning of this movement. It is perception in the unity of mechanism that permits the understanding of the meaning of existence.

Perception in the unity of movement is the sixth datum of the individual. It is the notion that, inside the individual and outside him, everything that occurs depends on option and action, and, at the human level, on the responsibility for the action. Universal harmony preexists the impulse and directs it through instinct, even the most obscure, and continues its acting through thought, which holds first place in the process of the organic flow space-time, duration, and proper thinking, which presides over the flowing in the unity, whether of structure, or of mechanism. It can be asserted that the human being, developing, is able to consciously participate in his evolution, perceiving conflict and seeking to adapt himself to change, whereby it can be concluded that conscious participation prepares the way for elevation. The human being, losing the natural harmony of the instinctive and impulsive regulatory living, plunges into doubt, engages in the work of rediscovering the correct path to harmonization, moved by emotion and directed by intelligence, with the aim of ever more satisfactory conduct.

3.5.3 Of emotion

The particular law of emotion holds that the individual, who finds himself at the midpoint of a limited number of functional circles as a reference point that causes and is caused by what happens, and who is thus able to perceive reality, take a hold of it, enter into relation with it in order to know it, does so with emotion, an affective state, an inclination towards certain actions, which influences perception. Emotion is the affective coloring of the living field, and it is affected, on the one hand, by perception of the functional circles which determine the developmental moment of the being, and, on the other, by intelligence, the capacity to solve problems. The human being capable of acting in the five living fields which constitute his development and in the six levels of perception of the harmonic whole, has the possibility of acting in the four levels of the affective relation with it: of shock, with contentment or with discontentment; of anticipation, either in search or avoidance of , encompassing fear, anger and love.

Each emotion corresponds to an ontological phase. The life instinct leads to effort, initially obscure, then ever more conscious, in terms of pleasure. Initially living the end without having knowledge of it, the individual is led to seek the pleasure of function. Seeking the pleasure of function, he can then start to perceive the displeasure that follows it and start to associate pleasure and displeasure to certain circumstances, in function of the living field and the perception that he has of it, in its statics and dynamics. The need to be connected, to belong, gives origin to affect, the need to be accepted and to accept. Every emotion is, basically, shock, following the sensation of contentment or discontentment. The incapacity to perceive the structure of the living field leads to emotional dependence and incites fear. The imperfect perception of the dynamics of the living field leads to inappropriate movements of independence and incites anger. The emotions shock, fear and anger are resolved in the emotion love, which permits full participation, communion. Affection is the healthy part of emotion, and affectional disorder is its exaggeration, manifesting itself in “fixations”.

The emotion shock is characterized by the sudden perturbation in the humoral and neural-vegetative balance of the individual, against which the organism reacts in several ways, such as a rise in temperature, increased arterial pressure, coma, epileptic crises, etc. The affective shock is the sudden intervention of an unexpected factor in a certain affective situation, making the individual incapable of responding with an adapted reaction. It is an organic-psychic imbalance resulting from events such as mourning, a rupture in love relations, professional failure, unexpected success, sudden isolation, sudden intuition. The affective shock can unlock pathological reactions of defense that can crystallize, becoming lasting neurotic nucleuses, or even, psychotic ones, either situational or permanent. The emotion shock, whether of contentment, happiness, or of discontentment, sadness, is linked to the alarm reaction of diencephalic-hypophyseal origin, bringing about mental defeat and organic breakdown.

The emotion fear results from the incapacity to perceive the structure of the living field, which causes emotional dependence. Fear is already a type of reaction, a negative adaptation, which requires memory and imagination. If the emotional shock is between the impulsive state and the sensory motor one, at the origins of psychic development, the emotion fear already includes intelligent discernment, although connected to a magical vision of the world. Unlike the emotion shock, whose end is survival through paralyzation or through disorderly agitation, the emotion fear induces the individual to primitive behavior and thoughts. Consciousness is confronted with the conflict between a necessary action and imposed barriers, external or internal, and is unable to see the possible approaches to reality. The individual may experience fear in the face of the recognition of warning signals of possible situations of contentment, happiness, or discontentment, sadness, and this fear may lead him to attitudes in search or avoidance of the desired and/or feared situation, depending on the case.

The emotion anger is the exaltation of the affective state of fear in the sense of aggressiveness, with verbal and motor excitation, and, sometimes violent discharges, all of these rapidly progressive and uncontrollable, able to reach the highest degree of rage. When the anger mechanism is taken to its maximum, there can be, in certain cases, more or less complete derangement of consciousness and loss of control of one’s acts. Anger is followed by a series of physiological and neural-vegetative disorders: vasoconstriction and paleness, or vasodilatation and congestion. The temperament of the individual influences the type of anger reaction. There are cases of a constitutional order which facilitate anger and make its control difficult, as in those who are irritably hyperemotional, the impulsive imbalanced ones and some epileptics; there are acquired cases of anger facilitation, as in confusional states brought about by temporary loss of character, by intoxication, by cerebral commotions or by cranial traumatism; both cases may lead to misdeeds and crime. Anger is a form of solving tension in detriment of a more appropriate conduct, though impossible in the circumstances.

The emotion love is the most civilized way the individual can respond to his emotional dependence on the environment. Affectivity is the individual’s capacity to feel emotionally connected to other individuals. When affectivity is appropriate it is called affection; when it is exaggerated it is called affectional disorder. The disturbances of affectivity start with the feeling of abandonment and are resolved in love, the central emotion in the lives of civilized people. The emotion love is the apex of a regular sequence of feelings, that can be fast or slow and even with greater or lesser permanence in one or other of its phases, there can also be regressions starting from any one of them. The first phase is that in which the individual, unsatisfied with himself, needs to obey models of conduct that enable him to obtain the attention of someone in order to feel connected, that he belongs. It is followed by: envy of those who already are or that he imagines are receiving the attention of the chosen person; jealousy of this person; hatred of this person; revaluing of the object of love; surrendering to the feeling of love. Love of humanity is the kind of love resulting from complete maturity. When the object of love is also the sexual object, the two sets of problems interact, increasing the complexity of the interpersonal relationship.

3.5.4 Of intelligence

The particular law of intelligence holds that the individual, who finds himself at the midpoint of a limited number of functional circles as a reference point that causes and is caused by what happens, and who is thus able to perceive reality, take a hold of it, enter into a relation with it in order to know it, a perception that is affected by emotion, an affective state, an inclination towards certain actions, does so with intelligence, the capacity to solve problems, which influences emotion. Intelligence is the elaboration of the automatic perception of the living field, and it is affected, on the one hand, by emotion, which affects perception, and, on the other, by consciousness, the being-for-itself of interiority. The human being capable of acting in the five living fields that constitute his development and in the six levels of perception of the harmonic whole, affected by the four levels of emotion, has the possibility of acting at the four levels of intelligent relation with it: that of the sensory-motor, the symbolic-representative, the logical-operational on concrete reality in itself and the hypothetical-deductive.

Each level of intelligence corresponds to an ontological phase. In the search for pleasure, the individual uses automatisms, already constituted adaptations, able to be mobilized without effort. When the automatisms are not sufficient, other productions become necessary, such as attention, the acquisition of new behavior and intelligence, productions that require a yield from the individual, which need the intervention of intention (purpose) and of the will. The individual, living, starts to test reality as he perceives it (subjective reality); the result of his experience will permit him to readjust his perception of objective reality. Psychological tension determines the mental field where production occurs. Intelligence uses attention and acquisition in order to reach its ends. The components of intelligence are: the capacity to inhibit an instinctive adjustment; the capacity of redefining it in light of trials and errors experimented in practice or imaginarily; the volitive capacity to transform the instinctive adjustment, already modified, into conduct. Intelligence can suffer “retardation”.

The intelligence that balances external actions, sensory and motor, is the capacity of the living being to respond to internal and external stimuli in an already elaborated way, capable of an elementary intentional control of the effects of his sensory-motor trials. During the development of the living being, there is the emergence and the development of the nervous system, where the medulla and the encephalon have the function of guiding and transmitting stimuli. Action, initially reflexive and then, also instinctive, without intellectual elaboration, receives, afterwards, under the primacy of affectivity, this kind of treatment when an impulse occurs. This first intermediate scale between the instinct and the act, highly saturated with emotion (affective disorder), constitutes the first factor of experience. The accumulated experience starts to make better adaptations to new situations possible. The impulsive act is gradually substituted by the intelligent act, still at the level of direct stimulation and almost immediate response, linear in regards to space, and there can be this same kind of elaboration in habitual acts.

The intelligence that balances internal actions symbolic-representative of concrete reality is the capacity of the living being to respond to internal and external stimuli in a thought out way, therefore, more elaborated than in the sensory-motor stage. During development, besides balancing external actions, and as a consequence of the balanced obtained, intelligence starts to construct internal actions symbolic-representative of concrete reality, opening the array of possibilities of responses, initially, however, only at the level of representation of “what was”, “what is being”, with little anticipation of “what is to come”. It is, therefore, a linear processing regarding time, while on the sensory-motor level only space was considered. At this level, there is already the beginning of the reciprocal adjustment in the fundamental sensory-motor activities, the formation of mental images and of language, the three main parts of the mechanism.

The intelligence that balances internal operations symbolic-representative on concrete reality is the capacity of the living being to respond to internal and external stimuli in a logical way, therefore, more elaborated than in the stage of mere symbolic representation of concrete reality. During development, besides balancing external actions and constructing internal actions symbolic-representative of concrete reality, intelligence starts to mentally operate on them, opening the array of possibilities of responses at the level of representation “of what happened, before the subject, in order to arrive at what is being” and ”of what would happen if what was done had been undone.” It is, therefore, a processing of mental reversibility regarding time, while at the level of mere symbolic representation of concrete reality there was only its linear processing. At this level, the reciprocal adjustment of the fundamental sensory-motor activities, the formation of mental images and of language, have already begun, the three main parts of the mechanism.

The intelligence that balances internal operations symbolic-representative on reality, concrete or imagined, subordinated to hypothetical-deductive thought, to possibility, is the capacity of the living being to respond to internal and external stimuli in a rational-abstract way, therefore, more elaborated than in the mere stage of intelligence that balances internal operations symbolic representation on concrete reality in itself. During development, besides balancing external actions, constructing internal actions symbolic-representative of concrete reality in itself and internal operations that correspond to what is observable, or directly derived from it, intelligence starts to represent “what could be”. It, therefore, has to do with a thought without the need of a correspondence with the observable, the sensible. At this level, the aspect “form” of intelligence stands out from the aspect “structure”, and there can be dominations: of action, with combined records of experiences; verbal-conceptual, the operations occurring in the universe of language; of the formation of visual images, allowing operations that are unfeasible at the verbal level.

3.5.5 Of consciousness

The particular law of consciousness holds that the individual, who finds himself at the midpoint of a limited number of functional circles as a reference point that causes and is caused by what happens, and who is thus able to perceive reality, take a hold of it, enter into a relation with it in order to know it, a perception that is affected by emotion, an affective state, an inclination towards certain actions, which are regulated by intelligence, the capacity to solve problems, does so with consciousness, the being-for-itself of interiority, which influences intelligence. Consciousness is the search for the meaning of conduct, the knowledge of the end, and it is affected, on the one hand, by intelligence, the capacity to solve problems and, on the other, by morality, the interpretation of the “must be”. The human being capable of acting in the five living fields that constitute his development, in the six levels of perception of the harmonic whole and affected by the four levels of emotion and worked at the four levels of intelligence, has the possibility of acting at the three levels of consciousness: the spontaneous, the reflective and the absolute.

Each level of consciousness corresponds to an ontological phase. In the search for pleasure, using his intelligence, the human being passes from an instinctive being, an individual, to a conscious being, a person. Instinct means dynamics; life is behaving, it is an interior that perfects itself; form is conduct and it is guided towards a goal. The goal of development is the transformation of the individual into a person. The first goal is the pleasure of function, and life signals, always, further ahead, a goal not yet directly visible, but envisaged from the “here and now”. Phylogenetically, consciousness is a late development of the soul; ontogenetically, it arises from unconscious living as latency, the raw material, virtuality, the archetypical source. Starting from an obscure instinct, thought becomes number in order to conquer inhabitable space, the spirit weaves and unfolds the veils of noosphere. The awareness of the movement that drags him promotes the development of the human being. In the consciousness of each person, development discovers itself and starts to participate in the work of creation.

Spontaneous consciousness can be pre-object, or precarious object, the living before the reflective dissociation between subject and object. In spontaneous consciousness there are zones of transition, all the way from the vulgarly called unconsciousness proper, archetypical source, to pre-consciousness and consciousness of the immediate, the syncretic vision of the “here and now”, the primary-totalizing living I-world, when the individual does not perceive his individuality, cannot see himself separated from other individuals and things, he lives the end but has no knowledge of it. Whether the human being is the last member of the class of mammals, or something completely distinct from it, it is known that a development occurs in him, as the individual that he is. There is a directing dynamic potency of the universe that guides the vital processes and which, although not directly known, can be deduced from phenomena. Conduct appears graded depending on the degree of consciousness of it. The morpho-plastic processes escape our will, but the homeostasis is already affected by it in what concerns the voluntary actions of the body, or is influenced by them, and there is thus a gradation from the simple conduct in the field (stimulus-response) to the specialized conduct of the primates, especially the human being.

Reflective consciousness is the awareness of what goes on in spontaneous consciousness. Reflective consciousness, when it emerges, thrusts the individual into the experience of the separation I-subject and world-object, into the perception of his individuality, the fact that he is separate from other individuals and things, and into the questioning of the meaning of life. The individual, a spectator-actor of a universal plot, starts to see himself as an actor in this plot, to be a spectator of himself in this drama of life. Consciousness, the discovering itself in its interiority, reflecting upon itself, gives life-in-itself, objective, the dimension of life-for-itself, subjective. The individual gradually frees himself, first from the ties to matter and, then, from the ties to the species; the phases succeed each other, the creative ones and automatized ones, mechanized, and the process repeats itself, always at a superior level. However, the totality of the psyche transcends consciousness, even reflective consciousness.

Consciousness of the absolute is the awareness that the individual is a part of the totality, that the individual is part of the whole, to which he serves. Previously living the pre-object fusion, syncretic, primary-totalizing, then living the separation I-subject and world-object, the individual becomes aware of the great synthesis, the total plot in which he is inserted, and he seeks to capture what is constant in this plot, its mechanism, its laws, so as to collaborate in the execution of the goals of harmonization of the whole in the whole. The superior development of the human being results from the increase in his capacity to tolerate pain, to accept reality. Life means a tendency towards ever more unstable states of balance that, through ever more complex safety devices, maintains itself in its balance of fluidness. The increase in the capacity to accept the turmoil of the peculiar states of balance permits the broadening of consciousness of value and the development toward the differentiation of the possibilities of relations with the world.

3.5.6 Of morality

The particular law of morality holds that the individual, who finds himself at the midpoint of a limited number of functional circles as a reference point that causes and is caused by what happens, and who is thus able to perceive reality, take a hold of it, enter into a relation with it in order to know it, a perception that is affected by emotion, an affective state, an inclination towards certain actions, which are regulated by intelligence, the capacity to solve problems, in function of consciousness, the being-for-itself of interiority, does so with morality, the interpretation of the “must be”, which influences consciousness. Morality is the search for the reason for the choice of certain conducts instead of others, and it is affected, on the one hand, by consciousness, the being-for-itself of interiority, and, on the other, by sexuality, entering into concrete-material communion with the universal whole. The human being capable of acting in the five living fields, at the six levels of perception, affected by the four levels of emotion, worked at the four levels of intelligence and at the three levels of consciousness, has the possibility of acting at the three levels of morality: infantile, adolescent and adult.

Each level of morality corresponds to an ontological phase. In the search for pleasure, using his consciousness, the individual starts to know the mores, the customs that are imposed on him. He feels the need to understand the motives that thrust him to act and think, whether those that directly result from his being, or those that result from the exterior world, the motives of the total field where he acts and where he suffers the influence of acts, so as to, by acquiring ever more complete knowledge of reality, adapt himself to the circumstances, and find fulfillment. The elements with which the person elaborates his morality are those resulting from his ethical-religious experiences and the information that he has about ethics and religion. The emotion love, which results from the need of the individual to feel that he belongs to, is connected to, leads to the questioning of the best approach to live this connection, this ethics, and to search for the best possible reflection regarding the problem of his origin and of his destiny, religion.

Infantile morality, primitive, is that of spontaneous consciousness, in which the individual, in his primary-totalizing living I-world, finds himself at the mercy of the rewards and punishments of a concrete, material, objective nature. Not being able to see himself separated from others, the individual regulates his conduct through conditioning, and his comparisons and discernments are tied, only, to the effects produced by his attitudes: ethically bad is that which brings about him the feared frustration. The personal interpretation of the “must be” is completely perverted in the form of the realization of “what is”, the result obtained. This ethical perversion reinforces itself with the broadening of the living fields and of the levels of perception, emotion and intelligence, based on the anomie disguised as obedience and acquiescence, impeding any kind of moral growth. At the end of infancy, latency, a reflective consciousness on the concrete occurs, which gives rise to a practical-utilitarian morality.

Adolescent morality is that of the beginnings of reflective, abstract consciousness, when the individual, rehearsing subjectivity, the experience I-subject and world-object, rebels against infantile dependency, primitive, without however, being able to rupture the slaving manipulation of those that have power over him, whether legal, economic, or affective. Reflective consciousness, at its beginning, incites the individual to reject the domination of other individuals, but true morality, the personal interpretation of the “must be” (ethics), highly influenced by emotion and by religion, demands from him knowledge, at least relative knowledge, of the culture. When he perceives that “what is” is not, necessarily, what it “must be”, the individual associates relatively poor comparisons and discernments, since the partiality of his vision of the world restricts him to arguments of counter-authority that are not enough to rupture the chain of dependence.

Adult morality is that of reflective consciousness in its flowering, arriving at full freedom resulting from living in consciousness of the absolute. Reflective consciousness, the impelling of the individual towards the experience of the separation I-subject and world-object, permits him to judge each value, through comparison and discernment, and to create his own system of values, self-regulation. The cultural data permit the individual to understand the meaning of his history and the meaning of the history of humanity in the search for values. He starts to form his morality as he becomes competent to question traditional norms, not by simple rebellion against imposed morality, but by the capacity to think for himself in general and in critical terms. Morality interests not only the particular, but also the social. The use of reason, leading to autonomy, considers even the common good, and permits reflective consciousness to broaden to full consciousness of the absolute.

3.5.7 Of sexuality

The particular law of sexuality holds that the individual, who finds himself at the midpoint of a limited number of functional circles as a reference point that causes and is caused by what happens, being thus able to perceive reality, take a hold of it, enter into relation with it in order to know it, a perception that is affected by emotion, an affective state, an inclination towards certain actions, which are regulated by intelligence, the capacity to solve problems, in function of consciousness, the being-for-itself of interiority, guided by morality, the interpretation of the “must be”, does so with sexuality, entering into a concrete-material communion with the universal whole. Sexuality is to search for ecstasy through the direct via of orgasm, and it is affected, on the one hand, by morality, and, on the other, by religiosity. The human being capable of acting in the five living fields, at the six levels of perception, affected by the four levels of emotion, worked at the four levels of intelligence, at the three levels of consciousness and at the three levels of morality, has the possibility of acting at the two levels of sexuality: the partial, which are the infantile and adolescent ones, and the total, which is the adult one.

Each level of sexuality corresponds to an ontological phase. In the search for pleasure, using his morality, the individual starts to know the sexual function; he perceives it as a natural means to obtain ecstasy, the natural goal of human existence. He feels the need to know the structure and dynamics of his sexuality and of the sexuality of his eventual partner, so as to understand the coordinates of the living field where his sexual function can be carried out effectively, which includes the knowledge of the structure and dynamics of his psyche and of the psyche of his partner. The knowledge of the structure and dynamics of his sexuality and of the sexuality of his partner encompasses the knowledge of the components, of the function and development specific to each genitalia. The knowledge of the structure and dynamics of the psyche of the individual and of the psyche of his partner encompasses the knowledge of the components, of the function and of the development specific to each psyche.

Partial sexuality, whether infantile, or adolescent, is an artificial figure, one that has as a background only part of the living whole, at the beginning only that of the dynamic field of stimulus of a reflexive nature and, afterwards, also those of the fields of determination, of intention and of imagination. In partial sex, the sexual need is occasionally satisfied, between one misunderstanding and another, which can vary from the burlesque all the way to the most abysmal destructiveness. Such misunderstandings occur in function of the discrepancy of interests of each partner, according to his developmental phase: to live sex for sex’s sake; to prolong the sexual encounter in order not to be alone; to become irritated for feeling affectively dependent on the partner; to want to use the partner to solve all his problems; to want to establish with the partner an egalitarian commerce of duties and rights; to use the partner to discuss his reasoning all the time; to want to enlist the partner to his philosophy of life. Partial sexuality is inappropriate for procreation.

Total sexuality, adult, is a natural figure, one that has as a background the living whole, which encompasses all the fields, of dynamic, of determination, of intention and of imagination, and it is crowned by that of elevation. In total sex the sexual need is satisfied by consent and in a planned way, in a life context in which sex is used to obtain the greatest pleasure possible, which can include procreation. The communion between the partners occurs in function of the conjunction of their interests, which manifest themselves according to the age range of the adult, initially with the aim of contributing to the well being of humanity and of the universal whole. Total sexuality, appropriate for procreation, is also appropriate for social preservation, imminent and remote, an essential condition for the fulfillment of the human being.

3.5.8 Of religiosity

The particular law of religiosity holds that the individual, who finds himself at the midpoint of a limited number of functional circles as a reference point that causes and is caused by what happens, and who is thus able to perceive reality, take a hold of it, enter into relation with it in order to know it, a perception that is affected by emotion, an affective state, an inclination towards certain actions, which are regulated by intelligence, the capacity to solve problems, in function of consciousness, the being-for-itself of interiority, guided by morality, the interpretation of the “must be”, pressured by sexuality, entering into a concrete-material communion with the universal whole, does so with religiosity, entering into an abstract-spiritual communion with him. Religiosity is the search for ecstasy through the indirect path of mysticism. The human being capable of acting in the five living fields, at the six levels of perception, affected by the four levels of emotion, worked at the four levels of intelligence, at the three levels of consciousness, at the three levels of morality and at the two levels of sexuality, has the possibility of acting at the two levels of religiosity: the partial, which are the infantile and adolescent ones, and the total, which is the adult one.

Each level of religiosity corresponds to an ontological phase. In the search for pleasure, using his sexuality, the individual starts to know mysticism; he perceives it as a definite means to obtain ecstasy, the natural goal of human existence. He feels the need to know the structure and dynamics of his religiosity, which encompasses the knowledge of the components, the function and development specific to each spirit. Religiosity broadens the emotion love, the need of the individual to feel that he belongs, that he is connected, which starts to encompass the need to feel that he belongs to the Creator and is connected to Him, which leads to questioning about the best approach to live this mystical connection, and to consolidate the search for the best possible reflection regarding the problem of His origin and of His destiny, theology.

Partial religiosity, whether infantile or adolescent, is also, as partial sexuality, an artificial figure, one that has as a background only part of the living whole, at the beginning only that of the dynamic field of stimulus of a reflexive nature and, afterwards, also those of the fields of determination, of intention and of imagination. In partial mysticism, the religious need is satisfied, as in partial sex, also occasionally, between one misunderstanding and another, which can vary from primary fanaticism all the way to the most sophisticated insanity. Such misunderstandings occur in function of the discrepancy of interests of individuals, according to their developmental phase: to live well-being for the sake of well-being; to prolong the encounter in order to guarantee the external source of well being; to become irritated for feeling dependent on the other for his well being; to want to use the other in order to promote, permanently, his well being; to want to establish with the partner an egalitarian commerce of duties and rights as mutual sources of well being; to use the other to discuss his reasoning about the duties that the others have of taking care of his well being; to want the other to adopt his conception that we must first think of the well being of others. Partial religiosity is inappropriate for meetings of spiritual ends.

Total religiosity, adult, is also, as total sexuality, a natural figure, one that has as a background the living whole, which encompasses all the fields, of dynamic, of determination, of intention and of imagination, and it is crowned by that of elevation. In total mysticism the religious need is satisfied, as the sexual need, by consent and in a planned way, in a life context in which mysticism is used to obtain the greatest spiritual well being possible, which can lead to ecstasy. The mystical communion between partners occurs in function of the conjunction of their interests, which manifest themselves, as in sexual communion, according to the age range of the adult, initially with the aim of forming a home and procreating and, later on, with the aim of contributing to the well being of humanity and of the universal whole. Total religiosity, appropriate for mystical ecstasy, is also appropriate for social preservation, imminent and remote, the essential condition for the fulfillment of every human being.

3.5.9 Of personality

The particular law of personality holds that the individual, who finds himself at the midpoint of a limited number of functional circles as a reference point that causes and is caused by what happens, and who is thus able to perceive reality, take a hold of it, enter into a relation with it in order to know it, a perception that is affected by emotion, an affective state, an inclination towards certain actions, which are regulated by intelligence, the capacity to solve problems, by consciousness, the being-for-itself of interiority, by morality, the interpretation of the “must be”, by sexuality, entering into a concrete-material communion with the universal whole, and by religiosity, entering into an abstract-spiritual communion with him, does so with personality, the expression of the psyche which integrates all these components at each moment of existing. Personality is the expression of the level of integration of its components of temperament (biochemical) and of character (ethical-social) at each moment in the life of the individual, being thus, limited, on the one hand, by its somatic conditions, and on the other, by its psychic conditions. In the case of the human being, the capacity to act in the five living fields that constitute his development, at the six levels of perception, affected by the four levels of emotion, worked at the four levels of intelligence, by the three levels of consciousness, by the three levels of morality, by the two levels of sexuality and by the two levels of religiosity, leads to the possibility of acting at the three levels of integration of personality: that of motivation, of its control and of the organization of this control.

Each level of personality corresponds to an ontological phase. In the search for pleasure, using his productions, the individual star ts to become a person as he transforms his instinctive, impulsive, unconscious living, into rational, intelligent, conscious living. In order for the individual to be able to act rationally, intelligently and consciously it is necessary that, during his development, he had been given the elements for the normal development of his intelligence, of his consciousness, of his morality, of his sexuality and of his religiosity at their different levels, and that he had been trained in terms of regularly using them. The person, by living, can gradually develop, as his self-preservation impulses integrate the sexual ones, in an ever broader perspective in terms of personal and social constructiveness. The more conscious and responsible the person is for his acts, the more he constructs his own existing and the more he acts as a catalyzer for the progress of the groups in which he participates.

Motivation, a basic construct in the understanding of personality, is the set of all variables that incite, sustain, and guide conduct in its two manifestations, causal and theological. It is primary when it directly results from the organism, and secondary when the primary one suffers elaboration in function of social influence. There is a genetic code and a social one, and constant physiological influence, and a social influence that is also constant, all in permanent interaction. There is a basic motive, self fulfillment, which is central; the person establishes a hierarchy of the other motives in function of it and, through appropriate processes of communication (elaboration of conduct, approximation, withdrawal, re-elaboration of conduct, re-approximation, etc) he is able to satisfy all his needs or at least the most significant ones, and find fulfillment. There are organic needs and psychosocial needs of love, independence and power.

The control of motivation, another basic construct in the understanding of personality, is the acquisition that permits the living being to inhibit excitation and regulate his responses to external or internal stimuli. Initially, the control is external and, afterwards, it becomes internalized. There is the life impulse, of self-preservation, and the sexual one, the latter subordinated to the former. The individual can, through intelligence, inhibit the impulsive response, redefine it in light of trials and errors experimented practically or imaginarily and transform it, in its most appropriate modified form, into conduct. A motive is necessary for there to be control of motives. In a primary phase, control is only able to inhibit, which leads to paralysis and, if there is no interference, to death. During its development, control becomes capable of regulating responses (modulation).

The organization of the control of motivation, another basic construct of personality, is the acquisition that permits the living being to develop the control of motives to the highest level of abstraction, in function of the elaboration of affects, which depend on the level of perception regarding ethical and religious problems. The organizational capacity presupposes the existence of adult morality, which permits value judgment, which is the result of comparison and discernment, enabling the integration of sexual impulses by those of self-conservation, in an ever broader perspective in terms of personal and social constructiveness. The more conscious and responsible the person is for his acts, the more he organizes his own existing and the more he acts as a catalyzer for the progress of the groups in which he participates.

3.5.10 Of syntality

The particular law of syntality holds that the human group, which is made up of individuals, each one finding himself at the midpoint of a limited number of functional circles as a reference point that causes and is caused by what happens, and which is able to perceive reality and modify it, walks from groupality to syntality, an expression of the level of integration of its components, each member, in each moment of his existing. Syntality is thus affected, at each instant, by the limitations of each one of the members of the group. The main event for the existence of the group, communication, has as components the sender-receptor and the message-code, and it can vary in extent, with the objective of camouflaging or of disseminating the message, depending on the dispositions of the sender and/or of the receptor, resulting from their inhibitions, their taboos, their selective perception, their states of alienation and their non-perception of the underlying, non-verbal language. Thus, communication may be simply of the instrumental type, mere exploration, the use of one individual by another as a simple object, which is done at the level of synchronicity, or it may be of the consummatory type, a true meeting between people who desire, simply, to relate, or, even more, to transmit their deep living, to share, which occurs at the level of being in tune with others, the human group is able to act with dependency, with counter-dependency or with interdependency.

Each level of syntality corresponds to an ontological phase. In the search for pleasure, using its productions, groupality starts to become syntality as each individual that makes up the group starts to become a person, starts to transform his instinctive, impulsive, unconscious living, into rational, intelligent, conscious living. In order for the group be able to act rationally, intelligently and consciously, it is necessary that, during its development, its members had been given the elements for the normal development of their intelligence, their consciousness, their morality, their sexuality and their religiosity at their different levels, and that they had been trained in terms of using them regularly, including in group situations. The group, living, can gradually develop, provided that each of its members, the self-preservation impulses integrate the sexual ones, in an ever broader perspective in terms of personal and social constructiveness. The more members in a group that are conscious and responsible for their acts, the more the group constructs its own existing and the more it acts as a catalyzer for the progress of the groups with which it relates.

Dependency is characterized by the predominance, in the group, of individuals who have abdicated their power, who are hyper-personal, infantile, who feed paternalism so as to receive what they need without making any effort to develop. It is the natural condition of primitive peoples and of the infancy of any group, one that longs for a leader who will assume the responsibility for their existing, and they idealize this leader as a perfect person and expect him to solve all their problems. The members of the group live primitive morality, natural of spontaneous consciousness, which places them under the conditioning of the leader, whether by reward, or by punishment, and they cannot see themselves separated from one another. There is permanent mutual pressure in the form of ethical perversion; ethically good is that which satisfies and ethically bad that which frustrates. This ethical perversion reinforces itself with the broadening of the living fields and of the levels of perception, the emotion and intelligence of these members, who, based on anomie disguised as obedience and acquiescence, because they fear disintegration, hinder the development of the group and promote permanence in passivity.

Counter-dependency is characterized by the predominance, in the group, of individuals who are autocrats, hypo-personal, adolescent, who long to assert themselves, to destroy paternalism so as to obtain, by demoralizing the leader, what they need. The environment is of revolt against the paternalistic leader who was celebrated before. Consequently, the denial to continue in the previous environment leads the group to fall apart or the most recalcitrant members to abandon the group, defending themselves by fleeing, after having tried all possible forms of aggression against the common enemy, the previously revered protector. Initially, such members seek to enlist supporters, and their technique consists in pointing out contradictions in the attitudes of the leader, so as to weaken his power. However, if the leader, worn out by the pressure, proposes to abdicate, there is unanimous reaction to keep him in his role, since the only objective is pugnacity and not the solution of problems, which would imply assuming responsibility, which is out of the question. The environment is of searching for a “scapegoat”, which delays the perception of the reality of the impotency of the group to assume itself. Inconformity, which may lead to deviant conduct (innovation, ritualism, evasion, rebellion) characterizes this phase as critical in the life of the group.

Inter-dependency is characterized by the predominance, in the group, of individuals who are democratic, inter-personal, adults, who want to organize themselves ever more effectively for communitary living in terms of constructiveness. The elevation of the level of conduct of the group occurs thanks to the elevation of, at least, one of its members, who seeks to associate himself to any other more capable than the majority, and the two can promote the appropriate environment so that the other members can rehearse roles that promote their development and consequently the development of the group itself. Therefore, the presence of an adult member who lives in full freedom, capable of comparing and discerning, at each moment, what is really good for the group, facilitates the appropriate environment for the other members to exercise reflection and to collaborate so that the group lives self-regulation, the only way to develop to constructiveness. Conformity (dependency) and inconformity (counter-dependency) are resolved in cooperation, which results from consummatory communication, in being in tune with others, in the profound meeting, in love.

3.6 The operational law of learning

The operational law of learning, which rules the transformation of individuality into personality and of groupality into syntality, holds that the individual, who finds himself at the midpoint of a limited number of functional circles as a reference point that causes and is caused by what happens, and being thus able to perceive reality, take a hold of it, enter into relation with it in order to know it, becomes capable of influencing his own development when he learns to control his conduct and organize it in the sense of ever greater harmonization with the whole and in the whole; consequently, the group also becomes capable of influencing its own development, as long as its members are individuals engaged in their own development and development of the group. The act of learning presupposes, basically, motivation and action with characteristics superior to those of purely reflexive and instinctive actions. Learning can occur by mere association or by the reorganization of the field of perception. Learning by association encompasses habituation, conditioning and trial and error. Learning by reorganization of the field of perception is that of sudden understanding (insight).

Each level of learning corresponds to an ontological phase. Learning depends on attention. To be attentive is to be distracted to everything else that is not the object of learning (negative adaptation to the stimuli that do not interest). To be conditioned is to react to the substitute excitement in the same way that one reacts to the absolute excitement. To be active is to rehearse in search of success. To intuit is to notice the appropriate configuration of a situation. The types of learning cannot be isolated, since aspects of them are present in carrying out each one of them. The organism, acting, varies its responses and does so in a certain hierarchy, until it is able to get the response it wants. Thanks to their effect, certain responses are selected and fixed; thanks to extinction, certain responses are eliminated. Substitution interferes, in a parallel way, in order to assure automation, after selection has been carried out by the law of effect. The adaptation that has already been carried out can be extended to other situations (equivalence, with generalization, transference and abstraction). New learning weakens old learning, and, if there is no reinforcement, it can extinguish it. When a new problem is difficult, the organism returns to old acquisitions, more primitive, there are “regressions”.

Learning by simple association at the level of habituation encompasses a whole processing whose dynamics are only partially known and which can be described as follows: The more a stimulus is repeated, the more its response weakens. After some time without stimulation, when the stimulus returns, the response reappears, and probably, in the old degree and form. The effect depends, in a certain way, on the intensity and quality of the stimulus. The habituation to pain is very slow and usually impossible. The response that is weakened or that has disappeared by habituation can return promptly if we intercalate another stimulus. The rate of habituation varies according to different reflexes. The differentiation of reflexes depends, in part, on the level of the nervous system where the response is organized. The cortex of the child is less differentiated, and that is why the child takes longer to adapt.

Learning by simple association at the level of conditioning encompasses a whole processing whose dynamics are only partially known and which can be described as follows: Variations, for more or for less, of the conditioning stimulus, inside a certain range, do not impede response, since there is generalization of the reflex. The fixation of the conditioning stimulus in a restricted circumstance permits the discrimination of the positive stimulus, even when it occurs at a range very near the negative ones. The repetition of the initial experience (reinforcement) reestablishes conditioning. Even when some conditioning is well established, an unexpected excitement can inhibit the response. The process of discrimination reinforces conditioning. Time weakens conditioning. Conflict occurs when there is shock between the excitation and the inhibition. Responsive conditioning, an association of stimulus with the object that conducts it or that makes it possible, is propitiated by the availability of associative chains.

Learning by simple association at the level of trial and error encompasses a whole processing whose dynamics, are also only partially known and which can be described as follows: When a response, or a set of responses, lead to a satisfactory result, the connection stimulus-response (s-r) is established, because the effect is positive. The exercise, or formation of habits, encompasses: use, repetition, which increases the link; lack of use, which weakens the link; something new, which makes the most recent abilities to be carried out more easily; vivacity or intensity, which makes active and interested exercise more beneficial than passive and negligent repetition. Multiple responses permit rehearsal. There must be an internal predisposition in order to determine the disposition or appropriate attitude. Partial activity, or fragmentary, eliminates, through effect, useless movements. Assimilation, or analogy, permits generalization and consequent repetition, in similar situations, of priorly successful movements.

Learning through reorganization of the field of perception, sudden understanding (insight), encompasses a whole processing whose dynamics, are also only partially known and which can be described as follows: Psychological organization will always be as good as the conditions permit it, and the reestablishment of balance is done through learning. Everything we experience leaves a trace in the brain, and the traces change in the sense of conforming to the good forms. The individual structures the field according to the way he perceives it. What gives meaning to things is the set, and not the elements. Ever y form is perceived against a background. The regular forms, geometric, symmetric, fixate themselves more. The closed forms are more stable. Objects perceived as similar are grouped together. The closer the components of a perceptive group, the more easily they are remembered. In case of asymmetrical forms, the tendency is to prolong them as much as possible in the sense of closure. The passage of one form to another occurs in a sudden way. All the elements of a form can change without the form changing.

3.7 The formulation of the model

Once there is a general law, that of harmonization-h, made explicit, in its dynamics, by particular laws, those of the living field-lf, of perception-pc, of emotion-e, of intelligence-i, of consciousness-c, of morality-m, of sexuality-s, of religiosity-r, of personality-p, and, in the case of the human group, of syntality-s, all under the primacy of the phenomenon learning, we have, as already mentioned:

– in the case of the human being: h= f(p3)= f(lf5, pc6, e4, i4, c3, m3, s2, r2);

– in the case of the human group: h= f(s3)= f(1p3,2p3,2p3,...np3).

The goal of the human being is to reach the highest degree of personalization, that is p3, which demands reaching the highest degree of all its constituting elements: living field-lf5, perception-pc5, emotion-e4, intelligence-i4, consciousness-c3, morality-m3, sexuality-s2, religiosity-r2. The goal of the human group is to reach the highest degree of syntalization, that is s3, which requires that each human being who belongs to the group reaches the highest degree of personalization, that is p3. If the phenomenon learning is what rules the development of the human being and of the human group, it is important to diagnose the degree of development of each individual, which includes to diagnose the degree of development of each of its constituting elements and program the learning that will permit him to achieve the degrees that are lacking in each one of them. The basic problems of the human being are those of immediate material survival and of spiritual survival related to daily life and to life after the death of the body. His degree of harmonization depends on the solution of these two problems. The first is a problem of eugenics and of hygiene, which depends on the distribution of consumer goods, directly affecting the economic-financial policy, which is on the dependence of the degree of development of those in charge of public affairs, of the countries, and of private affairs, of the families. The second is a problem of faith, which depends on the assimilation of cultural goods, directly affecting the ideological-religious policy, which is dependent on the degree of development of those in charge of public and private education. The human being is part of the universe and, as such, a depositary, in his intimateness, of the truth about himself and about himself in the universe; he knows that what existence offers is the questioning of each moment, a constant challenge to his lucidity in terms of deciding to be and to seek, with his own resources, to experiment with existing, to live the eternity of the instant in the temporality of what is to come.

Strictly speaking, every experience is, at the end, existential-esoteric, at the same time that it is also philosophical and systematic (scientific), since intuition leads to ratiocination, deductive and inductive, which, impotent to discover the meaning of life, reports thought to intuition. There is thus a prior irrationality, which generates inquietude and inspires rationality, which leads to observation and to experimentation and sends thought to the posterior irrationality, to peace, and, again, to inquietude when new questions arise.

It can therefore be concluded that every experience, because it is search for knowledge, which is re-cognition, re-connection, is, in fact, religious. Thus the myth of the eternal return to the origins is explained, the eternal return to seek the understanding of the ancestral myth, of the dialectic opposition between the “nous”, spirit, understanding, and the “psyche”, individual soul, feeling, the two great components of our intellect. The human being has no peace while he lives in the profane, in the world of darkness, of everyday life, he ignores experience, the only path to the world of light, the existential reconstitution of the being, the access to eternal life.

Since knowledge is universal, only one in its essence, diverse in its appearance, we have it that language, symbolism, which veils appearance, must be interpreted so as to uncover the essence. The phenomenon, in its triple message, can be reflecting the truth, or veiling it, or showing the way to it. Intuition, the only and comforting consolation of direct knowledge, mystical, is shadowed by all other forms of knowledge, since the religious non-mystical, which is also philosophical and scientific, including these last two, in this order, and which are in embryonic form in the first. It can therefore be concluded that the natural state of the human being is that of ecstatic connection with the Origin. And thus, the myth of the Adamic disobedience and the subsequent punishment are also explained. When the human being desires to unveil the meaning of life through wisdom, and not through eternal rest, he plunges into inquietude, into the pain of doubt, into the suffering of the work to rediscover the eternal through his acting in the world, to solve the illusory discrepancy between purely material work and its meaning as spiritual work, which is pre-historical and pre-existential in its essence.

Since the private experience of an individual is personal and cannot be transferred, it is ignored by the other individual, it is inevitable that each human being and each human group treads its own path in the search of harmonization in the universal whole. It is important to note that, the more developed the individual, the more he detaches himself from the profane, from the world of darkness which is everyday life, and the more he approaches the world of light, of the reconstitution of his true spiritual being, which leads him to eternal life. The material world, starting from his own body, is the instrument the individual relies on in order to, apprehending the world as a whole, understand the Law, harmonize himself with this whole, consciously participate in the work of the universe. It can be said that every pain is a sign to be interpreted, a warning that where it is active there is some disharmony to be detected and corrected. Every inquietude is a summons to seek to understand the meaning of the relation between interior fulfillment of the individual and his exterior fulfillment, his acting in the world.

Even though he has lost his ecstatic connection with the Origin, the human being can, nevertheless, apprehend the existing symmetry between the individual spirit and the world of objects, deduct the universality of the spirit, induce the universality of matter. However, in the path he has been treading, he deludes himself when he seeks to clarify the universe of phenomena, denying (based on deductive fallacies that remove him from the conjugation of formal logic with dialectical knowledge, and on inductive fallacies that hinder him from apprehending the total living field) a pre-existing spiritual supra-reality. Ignorance of the Law did not weigh on the human being when he lived ecstatically connected with the Origin since he received everything directly from it. The moment he started to question it, he got away from infused science and went toward the path of doubt and question. It can be concluded that reason gave origin to the universal drama at the moment that, free to think and act, the human being started to delude himself and to act inappropriately based on his illusions, that is, the fallacies of reflection led him to deviate from the true rules of the game of life and to forge new rules, inefficient, that lead him, from frustration to frustration, to his private hell.

Emerging from the ecstatic relation with the Origin, the human being loses a lot of his spontaneity, starting to reflect, becoming an object of himself, of his cogitations. He creates the idea of God and makes him a mirror of his own spirit, imagining him a tyrant, a judge, so that he can live the myth of good and evil with reward and punishment. At a second stage, he starts to disbelieve in the God he created in his own image and likeness and to live the myth that there is nothing to question. The esoteric vision of the being-in-the-world forestalls against these two myths and preserves the great traditional and universal myth of the torn and devoured god, that is, analyzed and interiorized; it remains faithful to the unity of thought, a need of the individual, a dialectical requirement to apprehend the world as a whole; it guarantees the awareness of the absolute, of the pre-existing spiritual supra-reality that clarifies the universe of phenomena; it sends the human being to the problem of his origin and destiny, and of the origin and destiny of the world.

The meeting of the individual with himself and with the world is the key to the mystery of existence. The obscure meeting, distorted, is the path to the clarified meeting, open. The interpretation of the symbolism of the meeting is the instrument to understand the attempts of the individual to take a stand, since his unknown and mythical origin, towards his destiny that is only envisaged, mystical. All the effort of the individual is impregnated with this signification; and the human groups, and all of humanity, are involved, committed to this task. Each individual that interprets the meaning of life more clearly will contribute, necessarily, so that his vision is shared by others. The analysand-analyst meeting, or analysands-analysts meeting, is the ideal condition, the model, the paradigm for the living of the ancestral myth in its last instance: projecting onto the analyst the mirrored God and, afterwards, denying his deity (tearing and devouring him, that is, analyzing oneself and oneself-in-the-world through the dialogue with him), the analysand introjects all the truth of the meaning of life, which is to assume being and to assume responsibility for his existing at the same time eternal and temporal, pre-historic and historic.

The return to the obedience of the Law, to harmonization, passes necessarily through the idea of the existence of God, once the ecstatic connection with the Origin has been ruptured, the human being seeks, in all possible ways, to reestablish this connection, exhaustively imagining all the possible ways to still consider himself in contact with the Creator. The initial dramatic moment is when the individual perceives his dependence and, through the fallacies of his conclusions, resulting from false perceptions about the means to guarantee his survival, goes down the path of ethical perversion, giving rise to the conflict between the need to survive and the need to be. A few individuals do not suffer this rupture, not knowing therefore the feeling of guilt that results from it. It can be concluded that the central problem of the human being, the fear of the consciousness that he was born alone, that he lives alone and that he will die alone, in an adverse world whose origin and destiny he ignores, makes him seek, in all possible ways, to affiliate to something, even in detriment to his freedom. The games to which he is submitted by other human beings in the same situation make communication to be, almost all the time, of mutual manipulations of feelings of guilt of the most varied nature.

The problem of the origin and destiny of the world remains unsolved and constitutes the greatest inquietude of the human spirit, manifesting itself in the most varied forms, from the simplest anxiety, passing through anguish, until total despair. The supra-real, however, cannot submit itself to the influence of that which only exists as infra-reality. It is thus confirmed that intuition, direct knowledge, interior, that the individual has of himself, is the central knowledge, and that the esoteric vision is the only one that is legitimate, because it does not have history, it does not suffer its influences, and it prevents the myth of the torn and devoured god, converted in the eyes of most people into an exterior affirmation of faith, to become a mere historical fact, a facilitating instrument of the manipulations of the feelings of guilt. Since the human is depositary, in his intimateness, of all truth, that because of the fear of the responsibility of being, he does not permit himself to reveal to himself, and since knowledge is universal, only one in its essence and diverse in its appearance, we have it that the way to help each individual in the search for harmonization with himself and with the world is to assist him to solve this fear of the responsibility of being and of existing.

3.8 In summary

The fundament of reality is found in the knowledge of the phenomenon universe and of the phenomenon human life in the universe, in its two meanings, the real one, of causes, of the reason of being, and the ideal one, of the enunciations, of the reason of ideating. Freedom to found is the fundament of fundaments. The problem of his origin and destiny, including the origin and destiny of the world, is the greatest inquietude of the human spirit, when the problem of his immediate material survival does not threaten him. What the individual fears so much is the mere challenge of fully living each instant, facing the mutability, the transitoriness in the eternal, a challenge that demands that he become permanently responsible for the direction he gives to his existing. Since, in order to become responsible, the individual needs to know, we have it that the process of learning is basic in his existing. The human being, conditioned to refusing himself, resists, usually in a highly emotional way, to know his motivations. The psychotherapeutic dialogue seeks to accompany him in the endeavor of self knowledge. The Analytical-phenomenological-existential psychotherapeutic Theory, esoteric, interior, offers a technique that permits this endeavor to occur in the shortest time possible and with the least expenditure of energy for both parts, analysand and analyst.

4 DEVELOPMENTAL SCHEMA OF THE HUMAN BEING AND ITS PERTURBATIONS

The developmental schema of the human being is also real and conceptual; it is real when it deals with the entity human being; it is conceptual when it deals with the enunciations about such entity. If knowledge is possible, and it is so only by virtue of the necessary correspondence between real system and conceptual system, we have it that the developmental schema of the human being must be the result of a kind of knowledge that is ordered according to principles and laws, of an organized entity. Since truth is essentially systematic, that only the total is true and that the system must be open so as to, without losing any of the advantages of a systematic organization, be able to welcome new problems and modify itself continuously, we have it that the developmental schema of the human being must be provisory, current and receptive to the changes that occur in the system, it must be updated permanently. In the developmental schema of the human being, we have adopted principles that are general or abstract maxims, supposedly evident, principles that are suppositions or hypothesis that can be proven by experience and principles extracted from consulting experience and the examination of well proven facts.

The human being exists (existential sense), and exists as the copula of the “soma”, the “psyche” and the “nous” (predicative sense). It is potency and it is act. As an individual, he is by accident, and, as a person, he is by himself, according to the categories (particular laws). As an individual, being by accident, the categories “true” or “false” do not fit him. As a person, being by himself according to the categories, he becomes passive of these categories, true and false, being able even, to be true in potential, a supposedly essential predicate of every being, and false in act, a supposedly accidental predicate, of the perverted being. Either way, he is an entity, substance, and a substance that is a name, being-entity, and verb, being-action, he is essence and existence. He also has a place, he finds himself in such a place, resting or in movement. The lack of determination of the being approximates him to nothingness, to which he can even identify with. The being is concealed by appearance, which is movement, future, change, and is less comprehensible and less real than he, who is always a being, a continuing-always-being-what-it-is.

The human being finds himself at the midpoint of a limited number of functional circles as a reference point that causes and is caused by what happens. He is inscribed in reality, which is in constant change, this change is only perceived by he who is able to discover it. The human being endowed with reason can, in the exercise of it, perceive reality and perceive its change. This event is called development, with means to go around in order to des-envelop (develop). Development is a gradual and ordered process, different from revolution, which is a sudden and possibly violent process. It can be said that there is a real development, of the being himself while “res”, thing, and a conceptual development, of the ideas about this being, even though the organism develops in a pre-determined way, differently from the idea, which develops in terms of making explicit what is implicit. It can be concluded that the real is des-envelopment and that the conceptual is the explicitness of this des-envelopment, the passage from the less specific to the more specific, from the principles to the consequences; the organism has as origin the germ and the concept has as origin the idea.

Inasmuch as the human being finds himself at the midpoint of a limited number of functional circles as a reference point that causes and is caused by what happens, his development depends, on the one hand, on the germ, which contains the substances from which the adult organism emerges in relation to the environment, and, on the other, on the idea, which contains the truths from which the concept emerges, which influences the environment and, therefore, the organism and even directly the germ. It can be said that biological evolution is a phase in the total evolutionary process, which is made up of three distinct moments, the inorganic phase or pre-biological, the organic or biological and the human or post-biological, each one having its peculiarities and its own time, although connected to a general evolutionary process, and that only in the third phase, that of human evolution, does the idea arise, which gives origin to the concept, which creates culture and the possibility of a phylogeny of cultural forms. It can be concluded that, whether there is a purpose or not in development, determination, in the human being, it adds, to the arguable notion of the existence of teleology, a purpose in the evolutionary process, the notion of teleonomy, of a direction in the process itself.

Inasmuch as the human being exists, develops and is active in his own developmental process, we have it that what develops are not the ideas or the concepts, but the attitudes and opinions about them, according to how their elements manifest themselves, are made explicit, from the least specific to the most specific, from the principles to the consequences. Historically, every time a belief system that provides a community and each one of its members with a certain stability is questioned, an instability is created that gives rise to the need to create another system, always around the notion of the being, of nothingness, of appearance, of thinking, of what is to come, of value, of what must be, of power and of the meaning of everything that is. Nothingness is non-being, which is fundament of the being. Appearance is the whole being, what it is, the evident. Thinking is a quality of the being, the direct vision of what is. What is to come is the being thinking itself in the future. Value is the thinking of the being about what is proper. The must be is the moral sense given to value. Power permits the being of the interior world to start to be in the exterior world. Sense is the meaning of the being. It can be said that the being develops in constant interaction with the environment. It can be concluded that to create conditions is to enable and to direct development.

Inasmuch as the human being exists, develops, is active in his own developmental process, which can be facilitated and directed by the conditions offered to him by the environment, we have it that the human ideal that rules the environment where the human being finds himself conditions and limits his development. The humanistic ideal, of improvement of the human being, leads to the humanistic concept about reality and about truth, which values the symbol, approximation, plasticity, in counter position to reproduction, exactitude, rigor, and that, therefore, instead of confining itself to a closed system of knowledge, or to the skepticism of knowing nothing, makes an effort to know what is possible to know, to lead always to open totalities. It can be said that an experience must conform to reality in order to be true; reality are the other experiences which are in a relation to the current experience; to conform is to take into account what was experienced so as to obtain a satisfactory result, theoretical and practical; the truth obtained from the current experience must therefore be an addition to the previous reality, it must conform itself to it. It can be concluded that humanism, the only legitimate way of acting on the human being, enables the maximum development of which he is capable.

Inasmuch as humanism is the only legitimate way of acting on the human being, we have it that he must be respected in his individuality at all moments his personality is being formed. Whether there is between the human being and the other animals only a difference of degree, and not of essence, or if he is denied any kind of nature or essence, it is fact that he has history, he makes himself, and in all cultures ideas about him are developed, sometimes conceiving in function of the cosmos, other times conceiving the cosmos in function of him, always however considering him a rational being, who speaks about other things and about himself, whether he is considered only as a material being, whether he is also considered as a spiritual being. It can be said that the human being is a creature, he was created, and he is a superior creature, one that is closer to the Creator, since he is more than a thing, he is intimateness, therefore he is not only an individual, but also a person, a citizen of two worlds, the sensible one and the intelligible one. It can be concluded that, not being only an animal, nor being a god, the human being finds himself at the center of the mystery of the world, between the finite and the infinite, and he is himself the center of all forms of knowledge.

Since the human being is not only an animal, nor is he god, but a creature, and a creature that participates in the process of creation, we have it that his development consists in the passage from individual into person, which occurs as he transforms his living, instinctive, impulsive, unconscious, into a living that is rational, intelligent, conscious. The human being is individual, indivisible, an entity in which nothing can be separated without ceasing to be what it is; he is singular, but he is also a simple mode of one substance, the universal whole; he is a set of cells that are inter-related and spatially-temporally distinguishable from other sets of cells of similar structure; social life incites him to develop a personality, a way of being superimposed on pure and simple individuality. The human being is a person, he expresses himself by his own operations, making present a property that distinguishes him from other creatures of his same nature, and that is his rational individual support. It can be said that the biological individuality of the human being, his temperament, changes through the action of the environment, which forms his character, allowing his psychic individuality, his personality, to emerge. It can be concluded that the phenomenon development is a learning phenomenon.

Inasmuch as the phenomenon of development is a learning phenomenon, we have it that the human being, biological individual, transcends his animal nature as he reflects on the world and reflects on himself in the world, as he gets to know it. The human being is the center of all forms of knowing and, consequently, access to the world is done only through him; and the main object of study is man himself since it is necessary to know the knower, starting from himself as such. There is the knowledge of common sense and that of science, which constitute the wealth of knowledge of the mind. There are two courses of knowledge, that of concretism, which is mechanicist, physicalist, which tries to explain the “soma” and the “psyche” through the reports of the “soma”, and that of abstractionism, which is vitalistic, mentalist, which seeks to explain the “psyche” directly, through the working of the psyche itself. It can be said that the empirical sciences, about the phenomenon, result from description, from explanation and from the control of natural happenings, and that the eidetic sciences, of the phenomenon, result from the exploration or the interpretation of the content of phenomena. It can be concluded the need for synthesis of these two approaches and the need to judge the results of the scientific enterprise through psychological processes, as well as logical ones, since they are a human activity.

Inasmuch as knowledge of the development of the human being is the result of human activity and, consequently, vulnerable to flaws of perception by the knowing subject, we have it that the developmental schema of the human being that we propose, the result of our perception of the phenomenon human being, is tainted with all our flaws of perception. There is the “in itself ” and there is the “phenomenon”. The human being “in itself ” cannot be known; the human being as “phenomenon”, intuited object as it appears to us here and now, which makes itself patent by itself, appears, it might be the truth, might conceal it or might point the way to it. It can be said that the study of the development of the human being is a phenomenological study, of appearance, a fundament of all empirical knowledge, and it is aesthetic, of existence, a fundament of all eidetic knowledge. It can be concluded that there is the human being “in itself ”, the “phenomenon” human being and the pure matter of knowledge “about” and “of ” the human being, there being a whole array of knowledge about the psyche, ideas that emerge and disappear in the course of the processes of the mind.

Inasmuch as phenomenology, theory of appearance, is a kind of knowledge about the psyche, since it is the examination of ideas as they in fact emerge and disappear in the course of the processes of the mind, we have it that psychology is a phenomenology, since it refers to what appears. Human psychology,which has as object the phenomenon human being,living being that came about at a certain moment in the evolution of life, which came about at a certain moment in the evolution of the universe, which appears, in a sidereal way, as a spatial expression, from the tiny to the huge, and, physically-chemically, as organic condensation of itself, from the very simple to the extremely complex, teaches that this condensation is connected to a correlated increase of interiorisation, that is, of the psyche or consciousness. It can be said that consciousness is the specific effect of organized complexity, and that consciousness in development thinks itself, reflects, that is, individuality becomes personality. It can be concluded that the development of the human being from individual to person is the development of his consciousness, which includes, necessarily, consciousness of the mores, customs, and of his practical purpose for evolution.

Inasmuch as the development of the human being from individual to person is the development of consciousness, which includes, necessarily, the consciousness of mores, customs, and of his practical purpose for evolution, we have it that the human being needs to know that he is, in the game of life, player and card at the same time. Aware of this fact, the human being can continue playing as before or he can reformulate the rules of the game. The mores, customs, are also phenomena, and the phenomenology of morality describes and analyzes the kinds of moral life that intend to establish a hierarchy of the essential modes of conduct that have shown themselves to be useful throughout human history. It can be said that the human being, a being of relation that lives with others and with the group, acts in function of motives, which can be organic, psycho-social or a combination of them. It can be concluded that, through intelligence, the human being can control himself, inhibiting impulsive responses and transforming them into ever more appropriate responses, and, through morality, he can organize his living, elaborating, at ever higher levels, the control of his motives.

Inasmuch as the human being can control his motives and organize their control, we have it that he learns. The developmental schema of the human being is the history of his learning; it is a result, necessarily, of knowledge ordered according to principles and laws, that seeks to encompass the totality of his existing; it is a history of three beings, the “soma”, the “psyche” and the “nous”, in only one being, the total human being. The development of the human being occurs in a predictable, gradual and ordered way, each part of his being creating possibilities for the parts that are superior to it. At a certain moment in the development of the being as “soma”, it becomes possible for him, as a result of the development of his brain, to begin to think, to reflect on the world and to reflect on himself in the world. It can be said that the human being is an epistemophylic animal by nature and that he is, at the same time, the one who studies and the object of study. It can be concluded that the human being, at any given moment, can only see what he is prepared to see, since there is no perception without prior conceptualization.

Inasmuch as there is no perception without prior conceptualization, we have it that human behavior is significant (not merely causal), expressed through the search for knowledge, by the effort to learn, by the effort to solve problems. The goal of the development of the individual is to become conscious and responsible, so as to construct his own existing and to contribute to the development of the individuals with whom he lives. Only the person who knows himself is conscious, only he who knows the real motives of his living, who knows his capacity to control these motives and to organize this control. Only the person who is conscious of his existential destination is responsible, the person who is educated. To educate is to inform (to appropriately transmit certain knowledge) and to form (to create and maintain an environment that permits the awakening and the development of the reflection capacity and of the critical spirit). It can be said that development, which is learning, is educational learning. It can be concluded that the human being must be assisted in his developmental process until his degree of consciousness permits him to support his own rationality in development.

Inasmuch as the human being must be assisted in his developmental process until his degree of consciousness permits him to support his own rationality in development, we have it that the people and the institutions must create the necessary conditions for this education. In order to inform, to appropriately transmit certain knowledge, the logical connection of the phases that constitute it must be programmed, knowledge must be presented as a whole syncretism, each phase “in-and-of itself ” must be presented and the learning of each one of them must be evaluated separately (analysis), knowledge as a whole must be presented again and learning of the whole (synthesis) must be evaluated. In order to form, create and maintain the environment that permits the awakening and development of the reflective capacity and of the critical spirit, the individual must be led to understand the need for self knowledge, to discover his true “self ”, to program the changes in his conduct and to examine and perfect this program. It can be said that every situation is educational, as long as there is the presence of at least one conscious and responsible person. It can be concluded that the ideal educational opportunity is the one that has the presence of a psychotherapist, a necessarily conscious person, responsible and holder of appropriate theoretical and practical knowledge.

Inasmuch as the ideal educational situation is the one that has the presence of a psychotherapist, we have it that the basis of the educational process is knowledge of the developmental schema of the human being, which will permit to appropriately program the information and the formation, according to the phase in which the individual finds himself. If development is a gradual and ordered process, it is necessary to know this gradation and this ordering. If the goal of development is the harmonization of the individual with himself and with the world, it is necessary to know the possible harmonization at each degree and order of magnitude of development throughout his existence. There is childhood, adolescence and adulthood, whose chronology corresponds to a certain combination of components of the human being. There is the possibility of retardation of one or several of these components, therefore no longer charactering the expectations regarding the established chronologies. It can be said that the development of the human being obeys a predetermined schema, and there can be variations in this schema. It can be concluded that it is necessary to know the developmental schema of the human being and its perturbations in order to be possible to assist him in his developmental process.

4.1 Overview

The human course can be observed from the encounter of the spermatozoon with the ovum until the transformation of the body into dust. A long time had passed before there was any knowledge of these particles, ovum and spermatozoon, but the dramatic occurrences of losing the embryo and the fetus, and later on, surgeries of the womb permitted knowledge of the intrauterine phenomenon. In any case, the birth of each child always offered itself, in the eyes of those who followed the delivery, as the result of the growing intumescence, for months and months, of the womb of the woman, and the advent of each newborn could always be witnessed by all those who knew that it was not there before.

The cause and effect connection between the contact of the male and the female and the occurrence of pregnancy and delivery happened after several observations of individuals, transmitted from generation to generation, until intuition launched the hypothesis and the records proved the event. Only then did the commitment of the male with the new being became known by the community and the individual responsibility of the female and collective responsibility of the group started to be accorded, primordially, to the vehicle of the phenomenon. The history of birth records shows how communities acted in terms of placing responsibility on the father for the upbringing and guidance of the child.

Every child, when it is born, begins a life full of needs and the consequent appeals, which only ends after the defenseless body, dead, has been consigned to its dissolution in a place where it does not disturb the community. The care that a child needs is offered to him, with greater or lesser facility, with greater or lesser willingness, according to the material and emotional resources available to those who are impelled to assist him, either out of a sense of duty and/or for pleasure. The pressures that individuals place upon one another are always in terms of placing responsibility on one another for the tasks necessary for the survival of each one and of all. These pressures occur through the most varied manipulations.

The manipulations of individuals of one another, in order to guarantee individual and collective survival, vary from the coarsest impositions through force to the most subtle persuasions. The reactions to such manifestations occur according to a developmental schema common to individuals and a developmental schema common to groups. There is the field where events occur, and the way the individual perceives this field at the moment the event occurs determines his behavior.

The quality of the perception of the individual depends on the quality of his emotion and of his intelligence. The quality of his conduct depends on the working quality of his restraining-apparatus to the impulsive response. The individual acts in function of motives and his main motive is to live; through living he tries to satisfy all his needs. The barriers he finds when trying to satisfy his needs make him inhibit impulsive responses, imagine alternative conduct and put them into practice.

The individual becomes a person in function of the transformation of his instinctive, impulsive, unconscious living, into rational, intelligent, conscious living. In this transformation of the individual into a person perturbations may occur. These perturbations can be of two kinds: inadaptations and dysadaptations. There is an intricacy of factors: a physio-genetic factor may be fed by the psyche; a psychogenic factor may be aggravated by a fragile organism; the psyche may, through conditioning, continue to act in the learned way, even if a physio-genetic factor has been suppressed; the lack of a determination of the physiological cause of a psychic disturbance does not mean that this cause does not exist, since it could be that it simply is not yet known.

Inasmuch as many physical symptoms may result from a physical or psychic cause, and that many psychic symptoms may result from a psychic or physical cause, the study of the organism and of the psyche must be done concomitantly. Referential syndromes and probable etiological diagnostic conditions may be established, from the manifest problems of conduct and from the symptoms that accompany them. The perturbations of the developmental schema of the individual are the agents-reactants, causers-caused of the disturbed event: maladjustments, neuroses, psychoses, innate or acquired retardations and lesions, and psychopathies.

Maladjustments occur in individuals that, although they do not manifest any other more serious symptoms, are affected, at some time, by unfavorable circumstances, resulting from problems of physical health and/or excessive pressure from the environment. The neuroses are psychogenic affection diseases in which the symptoms are the symbolic expression of a psychic conflict whose roots are to be found in the history of the individual’s childhood. The psychoses are primary perturbations in the relationship between vital energy and reality, causing the internalization of this energy. Retardation and lesions, innate or acquired, have, each one, their specific clinical history. The psychopathies result from a pathological immunity to the educational efforts of the environment.

In summary, the human being is born, grows and dies. His genitors and the community find themselves impelled to assist him out of a sense of duty and/or for pleasure. Human beings manipulate one another, seeking their own survival, which depends on the survival of the others. The manipulations occur according to a developmental schema common to most individuals, and there may be perturbations in this schema (inadaptations and dysadaptations), which manifest themselves as maladjustments, neuroses, psychoses, innate or acquired retardations and lesions, and psychopathies.

History and tradition offer the means for humanization, the transformation of the individual into a person. The person organizes his living by searching for such means in theology, philosophy and science. The Analytical-phenomenological-existential psychotherapeutic Theory, esoteric, a theological-philosophical-scientific thinking about tradition, offers a psychotherapeutic technique of the same name, which is the appropriate procedure to enable the acquisition of the phenomenological-existential attitude, which consists in consciousness (primordially held as belief in the reality of the exterior world) placing itself, as transcendental consciousness, which gives meaning to day-to-day life instead of letting be taken by the current of everyday events of the external world.

4.2 Childhood

4.2.1 The child being

A child is the human being who we start to raise, to give existence, that is, to instruct, to discipline. Childhood is a period of preparation for life which starts with birth and ends with the beginning of the onset of genital sexuality, with the first menstruation in girls and the first ejaculation in boys. The childhood period occurs in well-delimited phases, resulting mainly from the development of the nervous system, which commands general physical development and is affected by the working of the organism as a whole. The phases of the childhood period are, in order: from birth to nine months, the being of anguish; from nine months to a year and a half, the being of fear; from a year and a half to the age of three, the being of anger; from the age of three to six, the being of pretense; from the age of six to twelve, the practical being. The phases of development may be anticipated or delayed a little, considered normal, or anticipated or delayed substantially, considered exceptional.

4.2.2 The being of anguish

The child, from birth to nine months, is a being of anguish. Anguish is a result of the perception the individual has that certain actions are necessary, even though he is still not able to carry them out. Birth is a mutual effort, the child throws himself out of the uterus, and the mother expels him from it. Although surgical delivery attenuates this effort, in any case there is the separation mother-child and the shock from the emptiness of the exterior space and the impact of the need to breathe to survive. Thus begins the anguish of being as an individual, separate from the matrix, without the protective and nourishing envelopment. The child traumatically begins the struggle to find his intimateness with the world. The trauma of separation will accompany the individual to his death. There may occur a whole array of emotions, from total despair in the face of certain critical situations up to a vague sensation, both fleeting and unexplainable, of having being betrayed, which remains as a background of his living.

The living field of the child, at this time, is the dynamic living field of stimuli and responses. The stimuli either originate in the child himself or result from the environment; his responses result from some kind of reflex or instinct. Reflex is the automatic isolated response. Instinct is a chain of reflexes with a hereditarily predetermined objective in each animal species, varying very little from individual to individual; it does not develop, but its energy can be saved when it is distributed, depending on the case. The child lives, thus, the purpose of life but has no knowledge of it, he ignores the meaning of existence, of shared living. The newborn child is all need and appeal, his helplessness is complete; he can only breathe and shake, while his organism survives from the nourishing reserves it brought from the uterus. He starts to depend directly on the exterior world, feeling that the adult that cares for him is an extension of himself. His needs start to become urgent and he survives in function of the decision of an adult, or of a group of adults, to make this survival possible.

The perception the child has of this living field is a perception in space, of the moment in which the phenomenon occurs. Perception in space is the first datum of the individual, the “here and now” of the limitation of the real; it is limited syncretism, fractioned, of a distinct series of momentary states of the organism, as, for example, the recording of a light, a sound, a tactile or thermal sensation, of hunger, thirst, sleepiness, pain. Space is the first act of thought, its first creation, the individual who lives in it, lives in the unconsciousness of no memory and no imagination; he fulfils the law of harmonization, present, in all its potency, in reflex, in instinct, in affect and in the impulse; he lives each moment as if it were the only one, without the slightest notion that there was a before and that there will be an after. The first months of life of the child are of complete indifferentiation from the environment: his perception is automatic and so are his responses.

The emotion is the emotion shock, resulting from a permanent organic predisposition to living it. The emotion shock is the one that occurs in perceived space and is resolved in the dynamic field of automatic stimuli and response, without any other type of defense. Shock is the result of the sudden perturbation of humoral and neural-vegetative balance, against which the organism reacts in a variety of ways, such as an elevation of temperature, increased blood pressure, coma, epileptic crises, etc. The affective shock results from the sudden intervention of an unexpected factor in a certain affective situation, which makes the individual incapable of responding with an adapted reaction. The emotion shock, whether of contentment, happiness, or of discontentment, sadness, is connected to the reaction of alarm, there being a mental defeat and a breakdown of the organism.

Intelligence is the intelligence of the directing dynamic potency of the universe, which guides vital processes. It acts under the emotion shock, in perceived space, and it is resolved in the dynamic field of automatic stimuli and responses. Each individual is a smaller organism, part of the greater organism, the universal whole, a manifestation of the oneness principle. Each smaller organism develops according to laws established by the greater organism, and returns to it. The laws that rule the universe and contain the key to its mystery are completely unknown to the newborn, and one cannot strictly speak of intelligence, except that of this universal dynamic potency which rules the mystery of the world. The child lives, thus, the purpose of life without knowing it. The intelligence of the directing dynamic potency of the universe is not directly known, but it can be deduced from phenomena and observed in the human being in a superior level to that of the simple morpho-plastic processes, since homeostasis already depends on the voluntary actions of the organism, or is influenced by them.

At the beginning, the child has no consciousness. It arises, afterwards, in a spontaneous way, pre-object, that which occurs in function of the intelligence of the directing dynamic potency of the universe, under the emotion shock, in perceived space, and it is situated in the dynamic field of automatic stimuli and responses. The living occurs before the reflective dissociation between subject and object. Unconsciousness proper, ignorance, starts to solve itself, gradually, in the consciousness of the immediate, in the syncretic vision, total-globalizing, of the “here and now”, in the primary-totalizing living I-world, when the individual does not perceive his individuality and cannot see himself separate from other individuals and things. The child spontaneously uses the voluntary actions of the body to obtain, as much as possible, homeostasis, living therefore the purpose of life without knowing it.

Morality is inexistent then. Sexuality is that of the total-globalizing response in search of the greatest possible pleasure of the function, from where we have his readiness for the orgiastic, for pleasure without limits, without awareness of consequences. Religiosity is the result of any sensation that generalizes itself spontaneously to spasmodic reactions and the following calmness, leading him, due to his orgiastic disposition, to organic well-being, to mystic living, which has occurred since his permanence in the maternal womb, and which will start to occur at any moment of his life in which his organism is in homeostasis. The living of sexuality, which is entering into concrete-material communion with the universal whole, and the living of religiosity, which is entering into an abstract-mystic communion with him, become confounded with each other, since in the melting pot of the first chaos, they erupt in the opposite direction of evolution, and the child plunges into infinity inversely, through the route of inferior rationality, mythic.

At last the child from birth to nine months is a being of anguish. His acting occurs in the dynamic living field of automatic stimuli and responses, guided by the predominance of instinct. His perception occurs in space, in the “here and now”; it is only a perception of momentary states of the organism. His emotion is shock, without any other type of defense. We cannot, strictly speaking, speak of intelligence, except for that of the directing dynamic potency of the universe, which guides vital processes. His consciousness, initially inexistent, arises then in a spontaneous pre-object way. He does not have morality. His sexuality is orgiastic, unrestrained. His religiosity is limited to the mystical-homeostatic, mythic living. It is natural that the child feel the adult who takes care of him to be an extension of himself and that he live the purpose of life but without being aware of it. One may observe, however, that in the child, besides the simple morpho-plastic processes, there are voluntary actions of the body, which influence homeostasis.

The anguish of being, natural at this phase and in the circularity of the relapses from the phobia of being, obsession of being and hysteria of being, is no longer natural from six years on, becoming then a fixation. The individuals who have not freed themselves from the sensation of being betrayed, although having the organic-psychic apparatus to respond appropriately to the environment, fix themselves in abandonment and annul any possibility of reaction. There are cases in which a constitutional background of emotional instability, systematically bombarded by emotional shocks, damages the individual permanently, and it may occur that his exacerbated need of attention makes living with this person unbearable; as a result, this person’s family may need to use mental asylums to free themselves from the person’s presence. Properly treated, the anguished person may not arrive at such an extreme and develop to the next phase of phobia.

4.2.3 The being of fear

The child, from nine months to a year and a half, is a being of fear. Fear is the result of the dislocation of anguish, which is felt in the face of nothingness, towards a certain object or a certain situation, which anticipates a possible state of ill-being. It can be said that the constitutional basis for living phobia of objects and of situations is being prepared in the child even before his birth, through the contact with the maternal body, inside the womb, which is compounded by, upon birth, contact with the air he breathes, with exterior space, with the hands that hold and support him, with the objects that make his separation from the matrix effective, with the mother that welcomes him at her bosom. Such sensations, which constitute the matrix of a series of emotions that will accompany the individual throughout his life are, initially, pre-objectal. Only after nine months does the child begin to perceive himself as an individual, separate from things and from people, when he thus adds, to the sensation of having been betrayed, the sensation of being abandoned.

The living field of the child, at this time, starts to broaden, progressively, to determination, to intention and to imagination. Determination consists in using the usable and transformable things of the environment in order to elaborate instinctive responses: he looks around himself and finds ways that enable him to respond to stimuli, reinforcing the potential of his organism with the resources that the environment offers him, whether “in their natural state”, or worked on by his creativity. Intention encompasses participation, adaptation, desire, therefore, affect, the intellectual elaboration of instinct, and it permits the emergence of the impulsive act, with the objective of suppressing the state of tension underlying a bodily excitation, lending feeling to his attitudes. Imagination consists in using images of objects and possible states in order to elaborate ever richer instinctive responses.

The perception the child has of this living field is perception in time, of the differentiation between the living field of the moment and of the previous moment, and perception in duration, the relation between these two fields. Perception in time is the second datum of the individual, the notion that the “here and now” is different from the “here, before”; it is this perception that gives rise to conflict, since memory tends towards perseveration, which leads to frustration; frustration engenders imagination, and the need for action, in the form of the search for the lost equilibrium, arises. Perception in duration is the third datum of the individual, the notion of how long the “here and now” remains the same as the “here, before”; this perception permits the solution of the conflict generated by perception in time. However, his perception, even though it is now in time and duration, does not offer the child elements to free him from the dichotomy of the basic poles that have been guiding his life since birth: satisfaction-relief and dissatisfaction-anguish.

The emotion is the emotion anticipation-fear, resulting from a predisposition to living it. The emotion anticipation-fear is that which occurs in perceived time and duration, and resolves itself in the fields of dynamic, of determination, of intention, of imagination at the level of naive belief. Fear is a form of reaction that requires memory and imagination and includes intelligent discernment, although connected to a magic vision of the world, which leads the individual to primitive thoughts and behaviour. The emotion anticipation-fear results from the incapacity of the individual to perceive the living field in its whole, which causes emotional dependency. Even though the child has developed to object relations, it will take a long time for him to abandon his simplistic conduct of trying to please the person who enables his survival, although such an attitude, many times, does not free him from punishment. Every time he is frustrated, the child may live regressive states of anguish. Afterwards, when he recognizes warning signals in regard to the degree of contentment or discontentment of situations, he will rehearse less passive attitudes either in search of contentment or in avoidance of discontentment.

Intelligence is the intelligence at the level of balancing external sensory motor actions, that which acts under the emotion anticipation-fear, in perceived time and duration, and is resolved in the fields of dynamic, of determination, of intention and of imagination at the level of naive belief. As the impulsive acts are being substituted by intelligent acts, although still at the level of direct stimulation and of an almost immediate response, linear in relation to space, there begin to emerge acts that will become habitual and will guarantee the continuity of development, which is always a development in terms of ever greater balance in the search to assimilate the exterior world, and the child starts to, gradually, substitute simple accommodation by ever more complex processes. To the constant interest to act, the child adds a constant interest to please, which requires him to try to understand the world in order to be able to determine the successive means of his development.

The consciousness that rules his living is spontaneous precarious object consciousness at the level of naive belief. The living field of imagination at the level of naive belief in the crime-punishment relation, perception in space and time, emotion anticipation-fear and intelligence at he level of balancing external sensory-motor actions do not offer elements to free the child from the dichotomy of the basic extremes that have been ruling his life since birth: satisfaction-relief and dissatisfaction-anguish. However, since the main goal is survival, one can observe the repetition of conduct resulting from the attempt to satisfy the primary organic needs, which exhibit the coloring of the culturally determined routine; taking routine as a standard, the child organizes his living, previously chaotic.

Morality manifests itself perverted in the form of passive submission. The child starts to associate the care he receives to his conduct immediately prior to the events, associations that are, in general, random, and the child becomes confused when he behaves in a way he considers appropriate but does not get what he wants. A long time will pass before the child, even having developed to object relations, abandons his simplistic conduct of trying to always please people, as if this were the magic formula to be successful. This attitude results from the recognition of his dependency, but his internal conduct can vary, that is, the child always obeys, but he may perceive the other as good or evil. The child, thus, considers good he who brings about satisfaction, and evil he who brings about frustration.

Sexuality is that resulting from the partial response of the organism to sexual stimulation. Partial sexual response is that which has as a background only part of the psyche. If, previously, his psychic structuring occurred only at the level of organic motivation, all his sensations able to spontaneously generalize to sexuality, now this structuring also occurs at the level of psychosocial motivation. Sexuality starts to be lived, also, as a means of communication at the consummatory level, although inferior, only to obtain company. The child, who then has only passive perverted control, tends to prolong contact with people in order not to be alone, living a masochistic sexuality.

Religiosity, like the sexuality it influences, is a religiosity resulting from the partial response of the organism to mystical stimulations. Partial mystical response is that which has as a background only part of the psyche. Earlier, while his psychic structure occurred only at the level of organic stimulation, all his sensations could be spontaneously generalized to spasmodic reactions and the following calmness. Now, with this structure occurring at the level of psychosocial motivation as well, religiosity starts to be lived also as a means of communication at the consummatory level, although inferior, only to obtain company. The child, with his control only passive perverted, lives the mythic disposition of fear, masochistic.

Finally, the child, from nine months to a year and a half, is a being of fear. His acting occurs in the living field of imagination at the level of naive belief. His perception occurs in time and duration. His emotion is anticipation fear. His intelligence acts only at the level of balancing external sensory-motor actions. His consciousness is spontaneous precarious object at the level of naive belief. His morality is perverted in the sense of passive submission. His sexuality is sensual-masochistic. His religiosity is mythic of fear. It is natural that he feel that the adult taking care of him is an all-powerful being whom he should always obey and revere in order to be able to guarantee his own survival. It can be observed, however, that, in moments of satiety, he already conceives of movements of rebellion.

The phobia of being, natural at this phase and in the circularity of the relapses of obsession of being and of hysteria of being, is no longer natural from six years on, constituting then a fixation. The individuals who have not freed themselves from the sensation of having been abandoned, although having the organic-psychic apparatus to respond appropriately to the environment, fixate themselves on abandonment and only act in terms of showing people their subservience. Allowing the release of energy, the phobic attitude is less aggressive to the organism than the simple anguish of being. However, it may occur that the ambivalence attraction-repulsion is so intense and occurs with such frequency in vital situations, that they lead to the permanent damage to the individual’s health, making it impossible for him to remain with his family. Appropriately treated, the phobic individual may not reach such an extreme and thus develop to obsession.

4.2.4 The being of anger

The child, from a year and a half to the age of three, is a being of anger. Anger is the result of the dislocation of fear, which is felt when encountering a certain object or a certain situation associated to a memory of ill-being, to a state of irritation when confronted with the impotence towards this fear. It may be said that the constitutional basis for living obsession by reacting to objects and situations that bring about fear resulting from the memory of anguish have also been prepared in the child since forever. Such sensations, which constitute the matrix of a series of emotions that will follow the individual throughout his life, and that are, initially, pre-object, and, after nine months, precarious object, start then to energize the aggressiveness that characterizes anger. Only after a year and a half does the child begin to perceive himself as completely separate from things and people, when thus, to the feelings of having been betrayed and abandoned, he adds the irrepressible sensation that he needs to react.

The living field of the child, at this time, greatly broadens, since, besides being able to grab objects, sit and crawl, he can now stand up and walk. Searching around him, the child can discover other ways to reinforce even more the potential of his organism with the resources of the environment, in order to respond to stimuli in an ever more creative way. He starts to broaden the array of possibilities of response, initially, however, based only on the memory of what happened and of what is happening, with little anticipation of what will happen. Always foreseeing the repetition of punishments that were already real or imagining new punishments, the child greatly restricts his rehearsals, trying to create his own scene, to guarantee himself a role in the plot of life. The memory of his living does not lead, necessarily, to the perception of the true cause and effect relation between occurrences, which leads to a permanent state of doubt.

The perception the child has of this living field is perception in time and duration still in a climate of dependency, but now, besides fear, with irritation. There is, on the one hand, the conflict arising from the notion that the “here and now” is different from the “here, before”, and, on the other, the conflict arising from the notion that the “here and now” is lasting longer than bearable. Both conflicts, associated to the frustration of the efforts to revert the state of dissatisfaction through conduct of submission, raise the level of tension of the organism, potentially reaching paroxysm. Paroxysm causes aggressive attitudes which lead, usually, to reprimand, which reinforces the notion that reacting is a crime and leads to punishment. Even though it had been a great step to became capable of being aware of the relation between his behaviour and what happened immediately after it, the younger child was unable to react to the environment; now, by reacting and engendering more punishment, the child finds himself at a definitive impasse, which demands that he broaden the scope of his perception.

Emotion is the emotion anticipation-anger, resulting from a predisposition to living it. The emotion anticipation-anger is that which also occurs in perceived time and duration, but already resolves itself in the field of imagination at the level of naive doubt. Anger is the exaltation of the affective state of fear in the form of aggressiveness with excitation that can be verbal, motive, and sometimes, violent discharges, resulting from loss of control, brought about by disturbances of consciousness, which affect intelligence. The emotion anticipation-anger results from the irritation of the individual when confronted with his incapacity to perceive the living field in its whole, which perpetuates emotional dependency. The child, living the emotion anticipation-anger resulting from excessive tension, tends thus, to unbalanced attitudes which, in general, engender reprimand from the environment; not being able to sustain the conduct of retaliation, he may live regressive states of phobia, or even, of anguish.

Intelligence is the intelligence at the level of balancing internal actions symbolic-representative of concrete reality, that which acts under the emotion anticipation-anger, in perceived time and duration, and is resolved in the field of imagination at the level of naive doubt. As intelligent acts at the level of direct stimulation and of almost immediate response, linear in relation to space, are being substituted by intelligent acts at the level of mental representation, which is a linear processing in relation to time, the habitual acts, those that guarantee the continuity of development, are being reformulated. The constant interest in acting is maintained, but the interest in pleasing is transformed into its opposite, which demands from the child a much greater effort in the attempt to understand the world. So begins, then, the reciprocal adjustment of the fundamental sensory-motor activities, of the mental formation of images and of language.

The consciousness that rules his living is precarious spontaneous object consciousness at the level of naive doubt. The living field of imagination at the level of naive doubt about the possible crime-punishment relation, perception in time and duration, emotion anticipation-anger and intelligence at the level of balancing internal actions symbolic-representative of concrete reality do not offer elements to free the child from the reinforcing binomial of the dichotomy satisfaction-relief and dissatisfaction-anguish that have been ruling his living. However, since the main goal continues to be survival, one may observe that the conduct resulting from the search to satisfy the primary organic needs necessarily repeat themselves, but with the coloring of reaction to the culturally determined routine; using reaction to routine as a standard, the child continues to organize his living, initially chaotic.

Morality manifests itself perverted in the form of active-aggressive insubmission. The child continues to associate the care he receives to his conduct immediately prior to the events, but he feels an irrepressible compulsion in terms of having the attitude he imagines will displease the person on whom he depends. A long time will pass before the child, even after having developed to object relations, abandons his still simplistic conduct of always trying to displease people, as if this were the appropriate conduct to be successful. This attitude results from the non acceptance of his dependency, but even though his external conduct is of aggressiveness, his internal conduct is still of fear. The child reinforces ethical perversion, but now in inverse terms, considering it good to react to everything.

Sexuality is that resulting from the partial response of the organism to sexual stimulation, a response that has as a background only part of the psyche. His psychic structuring continues to occur at the level of organic motivation and psychosocial motivation. Sexuality continues to be lived as a means of communication, still at the consummatory inferior level, but, beyond the objective of obtaining company, now also as an instrument of power. The child, who already has an active-aggressive perverted control, tends to prolong contact with people through power, and lives the naive sadomasochistic sexuality.

Religiosity, like the sexuality it influences, is a religiosity resulting from the partial response of the organism to mystical stimulations, the response that has as background only part of the psyche. His psychic structuring continuing to occur at the level of organic motivation and psychosocial motivation, his religiosity also continues to be lived as a means of communication, still at the inferior consummatory level, but beyond the objective of obtaining company, now also as an instrument of power. The child, with his control merely active-aggressive perverted, lives the mythical disposition of irritation against fear, sadomasochistic naive, projecting onto the adversary the figure of evil, the devil.

Finally, the child, from a year and a half to three years, is a being of anger. His acting occurs in the living field of imagination at the level of naive doubt. His perception occurs in time and duration. His emotion is anticipation anger. His intelligence acts only at the level of balancing internal action symbolic-representative of concrete reality. His consciousness is spontaneous precarious object at the level of naive doubt. His morality is perverted in the form of active-aggressive insubmission. His sexuality is sadomasochistic. His religiosity is mythical of anger. It is natural that, due to the maturing of his organism, the child develops from resentment to the imagination of retaliation, yet because of his dependency, he cannot sustain it. It can be observed, however, that in moments of satiety, he already conceives of movements of pretense.

The obsession of being, natural at this phase and in the circularity of the relapses of hysteria of being, is no longer natural from six years on, constituting then a fixation. The individuals who have not freed themselves from the irrepressible sensation that they must always react, although having the organic-psychic apparatus to respond appropriately to the environment, fixate themselves on aggressiveness and act only in terms of trying to show people, all the time, their pseudo-independence. Unlike the phobic attitude, which can be less aggressive to the organism, the obsessive attitude, which always tries to ensure the path to punishment, leads to exhaustion, which may lead to the permanent damage of the organism that makes the individual not wanted in the family circle. Appropriately treated, the obsessive individual may not reach such an extreme and develop to hysteria.

4.2.5 The being of pretense

The child, from the age of three to six, is a being of pretense. Pretense is the result of the dislocation of anger, which is felt when confronted with fear, to an attitude of concealing the feelings of anger, fear and anguish. It may be said that the constitutional basis for living the hysteria of loving objects and situations that bring about anger, fear and anguish, has also been prepared in the child since forever. Such sensations, which constitute the matrix of a series of emotions that will remain with the individual throughout his entire life, and that are, initially, pre-object, then, precarious object and, later on, aggressive object, thus go on to direct theatricalization. Only after the age of three, feeling completely separate from people and objects, does the child begin to perceive that he is capable of multiple and varied representations in the scenario that has as a background anguish, phobias and obsessions, seeking always to respond to this new sensation that, whatever the circumstances, he must always give the impression that he is capable of loving.

The living field of the child, at this time, becomes ever broader, since, besides being able to stand up and walk, he can now, having acquired the erect position associated to language and to imagination enriched by the freedom from the dilemma crime-punishment, discover an ever greater variety of resources in the environment to elaborate his responses in terms of creativity. Freed from the apprehension of being punished for the evil committed, the child becomes an uncontrollable imaginator of roles. He starts to broaden the array of his responses, trying out the created roles, acting without restraint and living the circularity of the tempestuous returns to anguish, every time he is frustrated, even though this anguish and the phobia and obsession that follow it have peculiar characteristics, theatrical. The memory of such contradictory living, that is, the same conduct sometimes leading to the expected result and at other times not, leads to the de-structuring of the linear relation of cause and effect.

The perception the child has of this living field is perception in time and duration still in a climate of dependency, but now, besides fear and irritation, with a naive sensation of freedom. There is, on the one hand, the memory of conflict arising from the notion that the “here and now” is different from the “here, before”, and, on the other, the memory of the conflict arising from the notion that the “here and now” is lasting longer than bearable. Both memories, associated to the frustration of the efforts to revert the state of dissatisfaction through aggressive conduct, lead the individual to alternate aggressive and submissive conduct. The realization that, whether obeying or disobeying, he can obtain positive results, leads the child to disbelieve the disobedience-punishment relation, and so he begins to devise ways of controlling situations. With each success, his audacity increases, and with each failure, he tries to return to the primeval refuge, not accepting that he is definitively lost. At the moments of satiety, he starts to search for the information that he lacks to try to better control situations.

Emotion is the emotion anticipation-false-love, resulting from a predisposition to living it. The emotion anticipation-false-love is that which also occurs in perceived time and duration, but now resolves itself in the field of imagination at the level of naive freedom from the dichotomy crime-punishment. Love is the apex of a regular sequence of events, starting from the dissatisfaction of the individual with himself, followed by envy, jealousy, hatred, revaluing the loved object and the completeness of giving himself over to the feeling of love. The emotion anticipation-false-love results from the partial perception of the individual of the need to respond in a civilized way to his affective dependency on the environment. The child lives, thus, love, but false love, that is, he lives only the capacity to conceal his fear and his anger with insincere obsequious attitudes, which are pseudo-appropriate; whenever he is frustrated, he may live regressive states of obsession, phobia or anguish.

Intelligence is, yet, the intelligence at the level of balancing internal actions symbolic-representative of concrete reality, that which acts under the emotion anticipation-false-love, in perceived time and duration, but it now resolves itself in the field of imagination at the level of naive shrewdness. As intelligent acts at the level of mental representation start to replace intelligent acts at the level of direct stimulation and of almost immediate response, the habitual acts start to undergo new reformulations. The constant interest in acting is maintained, and the interest in pleasing, which previously had been transformed in its opposite, now returns, but now with the preoccupation of independence, which demands from the child much more information about the world. The reciprocal adjustment of fundamental sensory-motor activities, of the formation of mental images, and of language maintain their course, now however, under the primacy of a highly fantasized imagination.

The consciousness that governs his living is precarious spontaneous object consciousness at the level of naive shrewdness. The living field of imagination at the level of naive shrewdness distorted by permissiveness, perception in time and duration, emotion anticipation-false-love and intelligence at the level of balancing internal actions symbolic-representative of concrete reality do not offer elements to guide the child into programming a repertoire of satisfactory roles. However, since the main goal is always survival, the conduct resulting from the attempt to satisfy the primary organic needs occurs with the coloring of the role the child has chosen for each situation, and no longer necessarily according to the cultural routine or against it; using routine as a point of reference, the child organizes his living according to what he imagines is the most valuable at the moment, whether following it or not, concerning himself with merely sensitizing the environment and making it possible for him to reach his ends.

Morality manifests itself perverted in the form of active-aggressive insubmission. The child, realizing that the care he receives is not necessarily associated to his conduct of submission or insubmission, starts to vary his attitudes in terms of checking which one of them will engender the response he wants from the person on whom he depends. A long time will pass before the child, even after having developed to the creativity of multiple roles, abandons his pseudo-sophisticated conduct, yet, in fact, still simplistic, of trying to please, acting in a disorderly and irresponsible way. This attitude results from the illusion of independence, but his internal conduct is still of fear. The child reinforces ethical perversion, but now in terms of permissiveness, considering good any means that leads to the desired end.

Sexuality is that resulting from the partial response of the organism to sexual stimulation, still a response that has as a background only part of the psyche. His psychic structuring now occurs habitually at the levels of organic and psychosocial motivations. Sexuality continues to be lived as a means of communication, still at the consummatory inferior level, but now as an instrument of manipulation of the environment through planned seduction as a way of obtaining company. The child, who already has a pseudo-passive perverted control, maintains contact with people, but only that strictly necessary to satisfy his interests, and he lives permissive sadomasochistic sexuality.

Religiosity, like the sexuality it influences, is a religiosity resulting from the partial response of the organism to mystical stimulations, still a response that has as a background only part of the psyche. It must be remembered that his psychic structuring now habitually occurs at the levels of organic and psychosocial motivations. Religiosity also continues to be lived as a means of communication, still at the inferior consummatory level, but now, however, also as an instrument to manipulate the environment through planned seduction as a way of obtaining company. The child, who already has a pseudo-passive perverted control, maintains contact with people, but only that strictly necessary to satisfy his interests, and he lives the permissive sadomasochistic mythical disposition of making himself an object of adoration.

Finally, the child, from the age of three to six, is a being of pretense. His acting occurs in the living field of imagination at the level of naive shrewdness. His perception occurs in time and duration. His emotion is anticipation-false-anger. His intelligence acts only at the level of balancing internal actions symbolic-representative of concrete reality. His consciousness is spontaneous precarious object distorted by permissiveness. His morality is perverted in the form of pseudo-submission. His sexuality is permissive sadomasochistic. His religiosity is mythical of pretense. It is natural that, due to the maturing of his organism, the child develops from the imagination of retaliation to trying out various responses, but they are disorderly and irresponsible. It can be observed, however, that in moments of satiety, he already conceives of movements in the form of reasonable responses.

The hysteria of being, natural at this phase, is no longer natural from six years on, constituting then a fixation. The individuals who have not freed themselves from the sensation that they must be dissimulative all the time, although having the organic-psychic apparatus to respond appropriately to the environment, fixate themselves on the pretense of obedience, and only act in terms of established inauthenticity. Unlike the obsessive, phobic and anguished attitudes, the hysterical attitude may lead to such satisfactory secondary benefits for the individual that he never becomes conscious of the dishonorable life he has created for himself. Appropriately treated, the hysteric individual may not reach such an extreme and develop to latency.

4.2.6 The practical being

The child, from the age of six to twelve, is a practical being. Practicality is the result of the dislocation of pretense, which is used to conceal anger, fear and anguish, to an attitude of objectivity when confronted with life’s situations. The constitutional basis for living practicality in relation to objects and situations results from the maturation of the organism, which permits the emergence of reasoning, even though, at this phase, still only at the level of concreteness. There occurs a new process of evaluating all sensations lived previously and that weaved the mesh of anguish, fears, obsessions and hysteria. Such an evaluation, conscious and practical, also has as a substratum all the living of the child, the unconscious living, the precariously conscious living, the belligerently conscious and the consciously dissimulated living. Practicality makes it possible to annul the exaggerations of the fixations in the previous phases and to abbreviate the acting, suppressing the now unnecessary phases.

The living field of the child, at this time, encompasses the capacity for elevation, although only at the concrete level, in search of positive palpable results, broadening as a result of the greater enrichment of his symbolic-representative capacity. Already having all his basic functions (erect position, language, freedom from the dilemma crime-punishment), ruled by the capacity to think logically, the child continues to broaden his living field based on his experiences. His capacity, thus enriched, relying on logical directing in terms of the best survival possible, uses all resources available with the aim of this end. He starts to broaden the array of his internal operations and of the actions resulting from them, in function of these logically oriented options. As a result of the search for the true relation of cause and effect, the returns to anguish, fear, obsession and hysteria start to become ever more seldom and of ever weaker intensity and duration.

The perception the child has of this living field is perception in time and duration in a climate of independence, as a result of reflection on freedom. There is the memory of conflicts arising from the notion that the attitudes of obeying or disobeying do not guarantee, by themselves, positive or negative results; such memories, associated to the frustration of the attempts to revert the states of dissatisfaction through shrewdness, lead the child to conclude that there must be a logic for the occurrences and he starts to search for their true relations of cause and effect. To the natural impulse to search for well-being, he responds by questioning which conduct is necessary to obtain the desired effect. He is overtaken by such practicality that non-objective activities hold no interest at all. He also feels deeply annoyed by any planning in which he has not participated. He is all pondering, his doubt becomes methodical, he tries to understand what has happened for things to be the way they are and what would happen if what was done could be undone and another conduct had taken place.

Emotion is the emotion anticipation-true-love naive, resulting from a predisposition to living it. The emotion anticipation-true-love naive is that which also occurs in perceived time and duration, but already resolves itself in the field of elevation at the concrete level. Love, as the apex of a regular sequence of feelings (dissatisfaction with oneself, envy, jealousy, hatred, revaluing of the loved object, completeness in yielding to the feeling of love), occurs only in the sphere of the concrete-material. The emotion anticipation-true-love naive results also from the partial perception of the individual for the need to respond in a civilized way to his affective dependency on the environment. The child, at this phase, experiences love, but naive love, that is, feeding the fantasy that, by dedicating himself to the loved object, he will necessarily receive retribution from his dedication; whenever he is frustrated, he may live regressive states of hysteria, obsession, phobia or anguish.

Intelligence is the intelligence at the level of balancing internal operations symbolic-representative of concrete reality, that which acts under the emotion anticipation-true-love naive, in perceived time and duration, and it resolves itself in the field of elevation at the concrete level. As intelligent acts at the level of balancing internal operations, which is already a process of mental reversibility regarding time, start to replace intelligent acts at the level of balancing internal actions, the habitual acts are reformulated in depth. The constant interest in acting is maintained, and the interest in pleasing starts to govern action in a logical way, which demands from the child a greater wealth of information about the world. Responding to internal and external stimuli in a logical way, the child consolidates, thus, the reciprocal adjustment of fundamental sensory-motor activities, of mental image formation and of language, in concrete terms.

The consciousness that rules his living is reflective consciousness on the concrete. The living field of elevation at the concrete level, perception in time and duration, emotion anticipation-true-love naive and intelligence at the level of balancing internal operations symbolic-representative of concrete reality do not offer elements to guide the child into planning actions that are always satisfactory. However, since the main goal is always survival, the conduct resulting from the search to satisfy the primary organic needs occurs in consonance with the cultural routine, as long as it is considered reasonable, efficient for its ends; taking routine as a standard, the child organizes his living according to what is most valuable at the moment, abandoning unreasonable conduct that does not lead to his objective.

Morality manifests itself with organization in the form of cooperation at the practical-utilitarian level. The child, realizing that varying his conduct in a disorderly manner does not always work, starts to have attitudes that are logically elaborate, though still naive, resulting from his lack of knowledge of the rules of the game, from his ignorance of the limits imposed by social contracts. Even after having developed to logicality, the child still lacks correct information about the concreteness of things, in order to avoid fixating himself on the naive-realist attitude of taking reality literally, an attitude he had adopted to correct the one before, of solipsist-dreamer, when he believed the reality of everything he imagined. The child inaugurates morality in logical terms, considering correct the appropriate conduct to reach his end.

Sexuality is that resulting from the partial response of the organism to sexual stimulation, still a response that has as a background only part of the psyche. His psychic structuring continues to occur habitually at the levels of organic and psychosocial motivations. Sexuality is no longer lived as a means of communication to obtain company, and it limits itself, exclusively, to its own ends, even though it can color, in some way, the comradeship that starts to appear. The child, who now has a practical-utilitarian kind of organization, tends to simplify the games of everyday life, lives occasional sexuality and sex does not represent a special interest.

Religiosity, like the sexuality it influences, is a religiosity resulting from the partial response of the organism to mystical stimulations, still a response that has as a background only part of the psyche. His psychic structure now habitually occurs at the levels of organic and psychosocial motivations, religiosity is also no longer lived as a means of communication to obtain company, and it limits itself mainly to its own ends, greatly valuing comradeship, a typical characteristic of this developmental moment. The child, who already has a practical-utilitarian kind of organization, tends to simplify the games of everyday life, and he lives the mythical disposition in search of immediately practical benefits.

Finally, the child, from the age of six to twelve, is a practical being. His acting occurs in the living field of elevation at the concrete level. His perception occurs in time and duration. His emotion is anticipation-true-love naive. His intelligence now acts at the level of balancing internal operations symbolic-representative of concrete reality. His consciousness is reflective on the concrete. His morality is practical-utilitarian. His sexuality is occasional. His religiosity is mythical latent. It is natural that, due to the maturing of his organism, the child develops from the living of various responses, disorderly and irresponsible, towards reasonable responses. It can be observed, however, that in moments of satiety, he returns to attitudes of revenge, obsessive, but now with some kind of philosophical foundation, although precarious.

The latency of being, natural at this phase, is no longer natural from twelve years on, constituting then a fixation. The individuals who have not freed themselves from the concept that they must be practical all the time, although having the organic-psychic apparatus to respond appropriately to the environment, fixate on the frankness of manifest honesty and only act in the sense of naive authenticity. Unlike the hysterical, obsessive, phobic and anguished attitudes, the attitude of frankness can lead to such satisfactory practical results for the individual that he never becomes conscious of the embarrassments his frankness can cause. Appropriately treated, the latent individual may become aware of his naiveness and evolve to pre-adolescence.

4.2.7 Childhood as a whole

Childhood is a period of preparation for life in which development, which is always development in the sense of ever greater balance, promotes an ever more perfect adjustment to the already established structure, the new stability giving rise to greater mobility of the mechanism. The phases of the childhood period are, in order, from birth until nine months, and the following, up to a year and a half, up to the age of three, up to six, up to twelve, and there may be small anticipations or delays, considered normal, or great anticipations and delays, considered exceptional.

From birth to nine months, the acting of the child occurs in the dynamic living field, ruled by the primacy of instinct, instructed by perception in space, in the “here and now”, of momentary states of the organism, taken by the emotion shock, without any other kind of defense, since one cannot, strictly speaking, talk about intelligence, except that of the directing dynamic potency of the universe, which guides the vital processes, and his consciousness is only spontaneous pre-object, without morality, his sexuality is orgiastic, unbridled, and his religiosity basically inexistent, there being only mystical-homeostatic living.

From nine months to a year and a half, the acting of the child occurs in the several living fields, these include the fields of dynamic, of determination, of intention and of imagination, this last one at the level of naive belief, instructed by perception in time and duration, taken by the emotion anticipation-fear, with his intelligence only at the level of balancing external sensory-motor actions, his consciousness is spontaneous precarious object at the level of naive belief, morality is perverted in the form of passive submission, sexuality is sensual-masochistic and religiosity mythical of fear.

From a year and a half to three years, the acting of the child occurs in the living field of imagination at the level of naive belief, instructed by perception in time and duration, taken by the emotion anticipation-anger, with intelligence only at the level of balancing internal actions symbolic-representative of concrete reality, his consciousness is spontaneous object precarious at the level of naive belief, his morality is perverted in the form of active-aggressive insubmission, sexuality is sadomasochistic and religiosity mythical of anger.

From the age of three to six, the acting of the child occurs in the living field of imagination at the level of naive shrewdness, instructed by perception in time and duration, taken by the emotion anticipation-false-love, with intelligence still only at the level of balancing internal actions symbolic-representative of concrete reality, consciousness is spontaneous object precarious distorted by permissiveness, his morality is perverted in the form of pseudo-submission, sexuality is sadomasochistic permissive and religiosity mythical of pretense.

From six to twelve years, the acting of the child occurs in the living field of elevation at the concrete level, instructed by perception in time and duration, taken by the emotion anticipation-true-love naive, with intelligence already at the level of balancing internal actions symbolic-representative of concrete reality, his consciousness is reflective on the concrete, his morality practical-utilitarian, sexuality is occasional and religiosity mythical latent. Thus the basis is prepared on which the progressive construction of the human being will be built, one which always seeks to assimilate the exterior world, to conquer things and oneself. The next period of preparation for life is adolescence.

4.3 Adolescence

4.3.1 The adolescent being

Adolescent is the human being at the peak of his preparation for existence. The life of the human being, since birth, consists of a series of re-births, and among them adolescence is of cardinal importance. There are two events that occur at this time that radically change the life of the child, puberty and abstract ratiocination. Slowly a current of interior changes start to accumulate and they impel a series of new, unfamiliar attitudes, causing perplexity for the individual and for those around him. The latent child, apparently balanced and mature, becomes a physically disproportionate being and with attitudes that are disproportionate to the events. Their appearance changes, such that the girl, around the time of the first menstruation, starts to acquire the appearance of a “young woman”, and the boy, around the time of the first ejaculation, starts to acquire the appearance of a “young man”. The phases of the adolescent period are pre-adolescence, from the age of twelve to fifteen, and adolescence proper, from the age of fifteen to eighteen. The phases of development may be anticipated or delayed a little, considered normal, or anticipated or delayed substantially, considered exceptional.

4.3.2 The quarrelsome being

The pre-adolescent is a being of perplexities, which are greater in the area of sexual maturation, compounded by the serious problem, both personal and social, of now having the capacity to procreate. A lack of preparation and information, greatly increase the seriousness of events, which are, by themselves, very alarming, from the disharmonious growth of the body, the appearance of hair in the pubic and related regions, to the monthly blood flow of the young woman and the random spermatic flow of the young man. In search of a new balance, after the relative maturity of latency, the adolescent lives, once again, the anguish of the unknown, the phobia of his new body, the obsession with freedom and the hysteria of the demand for roles that he does not yet know how to play. Capable of abstraction, the adolescent starts to philosophically question the guiding principles of his life that have been imposed on him since forever, already previously and widely questioned at the concrete level of everyday praxis.

The living field of the pre-adolescent is that of elevation at the abstract level of pugnacity. Elevation, previously geared to the search for immediate practical results, i.e. positive, concrete, and palpable, now suffers the impact of the frustrations coming from the fact that not all data of the living equation present themselves in nature in a clear and indisputable way. The memory of living apparently logical and predictable situations, which, nevertheless, did not lead to the desired result, gives rise to relapses into doubt, now with reflection, but still without the clarifying data of the causes of failure. He lives elevation but at the level of seeking abstract explanations in a climate of pugnacity against traditionally established values.

Perception is perception in the structural unity of opposites, analytical, that is, in some situations. There is the memory of conflicts that comes from the notion that the attitude of shrewdness does not guarantee the satisfaction of his desires. Such memories, associated to the frustration at the attempts to revert the states of dissatisfaction based on reflection on concrete data he relied on, lead the individual to conclude that there must be some kind of failure in his ratiocination about the operations used to grasp the dynamics of the games of life. Seeking the solution to conflicts in a climate of reflection on the notion that apparently contradictory things are, in some way, complementary, he starts to suspect that there must be some kind of mechanics that discipline and harmonize occurrences.

The emotion is that of reflected anticipation-anger, that which occurs in the structural unity of opposites perceived analytically and resolved in the field of elevation at the abstract level of pugnacity. The emotion reflected anticipation-anger also results from the partial perception the individual has of his need to respond in a civilized way to his affective dependency on the environment. The emotion suffers retrogression in the sense of rescuing at the abstract level the remains of dissatisfaction, envy, jealousy, and hatred. He might experience love but an aggressive love, that is, feeding the fantasy that having been placed in the world without his consent, people owe him dedication and care.

Intelligence is intelligence at the level of balancing internal operations on the abstract in the service of reflected doubt, that which occurs under the emotion anticipation-anger, in the structural unity of opposites perceived analytically, and it is resolved in the field of elevation at the abstract level of pugnacity. Being able to respond to internal and external stimuli in a logical way, he also begins to respond in a rational abstract way, subordinate to hypothetical-deductive thought. If, at the beginning of life, he was all reflex and instinct, then intuition and impulse and, later on, reflection, action and operation at the concrete level, with the notion of reversibility in time, now he is able to extend his ratiocination to a hypothetical future. No longer depending only on concrete reality proper, he can now begin the search for unity of thought, which will permit him to review his anguish, fears, obsessions and hysteria and carry out a more profound reflection on the meaning of life.

Consciousness is reflective consciousness on the abstract at the level of doubt. It is the awareness of what goes on in spontaneous consciousness, which has its embryonic awakening when the individual starts living the separation I-subject and world-object, and which only acquires the advantage of real utility at around six, enhanced now by abstract treatment. If before, since the age of six, he was already a spectator-actor in the global theater of existence in concrete, objective terms, of life-in-itself, now he begins to be a spectator-actor of this story in subjective, abstract terms, of life-for-itself. He starts his endeavor to become a person, he starts to free himself from the pre-established cultural routines, to create his own lifestyle.

Morality is a morality at the level of pugnacity on the abstract. He once again takes up the doubt of the obsessive period, but now questioning not only cultural habits, but also, and mainly, political, religious and philosophical positions in general. He is a “project of a being”, no longer tied to the concreteness, nor to the strings of matter or the species, but a candidate to be a citizen of the world, which includes being a holder of reproductive power, the second great organic-psycho-social goal. Rehearsing subjectivity, he rebels against the primitive infantile dependency. He faces the great problems of the organic blossoming, which is why, even though he is intentionally inclined to the emotion anticipation-love, he usually solves many problems in the emotion anticipation-anger, although now reflected, because he is so affected by a general the lack of information about life.

Sexuality is the sexuality resulting from the partial response of the organism to sexual stimulation, still a response that has as a background only a part of the psyche. His psychic structuring continues to occur usually at the levels of organic and psychosocial motivation. Sexuality is no longer lived exclusively for its own ends, with only a possible participation in the emerging camaraderie, but also and mainly, as an aggressive means of communication. Now having organization in the form of pugnacity, and tending to use sex as the main instrument of aggressive communication, he lives reflected sadistic sexuality.

Religiosity is, as sexuality which it influences, a religiosity resulting from the partial response of the organism to mystical stimulations, still a response that has as a background only part of the psyche. His psychic structuring usually occurs at the levels of organic and psychosocial motivation, the religiosity, which served mainly its own ends, also valuing camaraderie, starts to be lived as an instrument of power. Accustomed to a belligerent kind of relationship with others, and tending to complicate the games of everyday life, he lives the mythical disposition to destroy the adversary, the devil, in a sadistic “holy war”.

Finally, the pre-adolescent, the human being who lives the age range of twelve to fifteen, is a quarrelsome being. His acting occurs in the living field of elevation at the abstract level of pugnacity, instructed by perception in the analytic structure of opposites, taken by the emotion reflected anticipation-anger, his intelligence at the level of balancing internal operations on the abstract in the service of reflected doubt, his consciousness reflective on the abstract at the level of doubt, his morality at the level of pugnacity on the abstract, his sexuality reflected sadomasochistic and his religiosity mythical belligerent. It is natural that, as a result of the maturation of his organism, he develops from living naive reasonable responses to reasonable responses of doubt. It can be observed, however, that in moments of satiety he develops to pacific attitudes, founded in some philosophy.

The quarrelsome being, natural at this stage, is no longer natural from the age of fifteen on, constituting then a fixation. His living is caricatured, since he is no longer a child and does not yet have the defined characteristics of the adolescent. The new features of his organism, i.e. the sexual blooming and the capacity to abstract, do not fit into this arrangement and they seem to be disconnected ornaments, acquisitions without a function. He needs to receive correct information about these new functions, which includes guidance on their importance and utility for his fulfillment as a total being. Although his spontaneous emotional reaction is of anticipation-anger, his reasoning leads him to seek intimations of anticipation-love, yet without the discernment regarding the kinds of love, and without the capacity of sexual love proper. Properly treated, the quarrelsome being can become aware of his aggressiveness and evolve to pacifism.

4.3.3 The pacifying being

The adolescent proper is a being of accommodation. As he becomes used to the organic changes, mainly the sexual ones, he is able to enter a climate of relative calmness. Usually, in this phase, the human being has already been taking more active initiative in seeking a sexual partner and information on life in general, mainly regarding professional issues that are within his reach. In the search to consolidate the precarious balance obtained in pre-adolescence, he tries to consider his sensation of anguish in face of the unknown from a new angle, engaging himself in solving it as fast as possible. He is no longer bothered by his bodily changes, and his fear is now diverted to the sexual function proper. No longer so dependent on his family guardianship, as in the previous phase, his obsession with freedom finds more space to be put into action. His almost unlimited freedom to change his attitudes annuls his hysteria because it is now unjustified.

The living field of the adolescent proper is that of elevation at the abstract level of the search for self consensus. Elevation, previously inclined to litigious reasonableness, which leads to regressive conducts of anger, therefore unajusted, suffers the impact of the frustrations coming from the fact that belligerent argument does not always lead to the desired result. The memory of living apparently reasonable situations that, nevertheless, did not lead to the desired result, causes a relapse into the belief, now reflected, in the crime-punishment relation. He lives elevation at the level of searching for abstract explanations in a climate of internalization, of elaboration of his own consensus.

Perception is perception in the synthetic structure of opposites, that is, in all situations, broadened by perception in the unity of analytical mechanism. There is the memory of the conflicts that came about from the notion that the attitude of reflection does not guarantee the satisfaction of his desires. Such memories, associated to the frustration from the attempts to revert the states of dissatisfaction based on reflection on the isolated occurrences he was able to understand, lead the individual to conclude that there must be operations of ratiocination that can be generalized to all occurrences, pointing to the existence of a greater mechanism. Seeking a solution to conflicts in a climate of reflection on the notion of the existence of a mechanics to life, he begins to suspect the possibility that this mechanics has a greater magnitude than he had imagined and that it obeys a preestablished direction.

The emotion is the emotion anticipation-fear, reflected, that which occurs in the structural unity of opposites, synthetically perceived, and in the unity of mechanism, perceived analytically, and it resolves itself in the living field of elevation at the abstract level in the search for self-consensus. The emotion anticipation-fear, reflected, is the result of a more broadened partial perception that the individual has of the need to respond in a civilized way to his affective dependence on the environment. The emotion suffers retrogression in the sense of recapturing at the abstract level the remains of fear and of naive surrender. He might experience love but a passive love, that is, one feeding the fantasy that by being good, pacific and devoted, he will provide a good example and his love will be returned.

Intelligence is the intelligence at the level of balancing internal operations on the abstract in the service of the search for self-consensus, that which occurs under the emotion anticipation-fear, reflected, in the structural unity of opposites, perceived synthetically, and in the unity of mechanism, perceived analytically, and it resolves itself in the living field of elevation at the abstract level in the search for self-consensus. Being able to respond to internal and external stimuli in an ever more logical-abstract way, he becomes a permanent questioner. His ever greater ratiocination and his ever greater knowledge make living with him annoying for adults who are uninformed or conservative. He needs to receive all the information he requests, in order to be able to guide his personal and professional choices in function of his interests, as long as they are compatible with his capacity.

Consciousness is reflective consciousness on the abstract at the level of searching for self-consensus. It is the awareness of what goes on in reflective consciousness on the abstract at the level of doubt. Permanently discovering himself in his interiority, reflecting himself continuously, he guarantees living in the objectivity of the being-for-himself. The constant questioning of the meaning of life enables self-correction, as his spectator offers his actualizing being the conditions to constantly reorient his actor, in the search for the correct representation of his role, with the objective of ever greater fulfillment. Naturally capable of devotion, he intensifies his endeavor to become a person, and he reinforces his life style, seeking to always innovate and adapt it to the pre-established cultural routine that he cannot change.

Morality is a morality at the level of searching for self-consensus. He once again takes up the passivity of the phobic, but now he is interested in adjusting the cultural habits and the political, religious and philosophical positions to his personal interests. However, financially and culturally unprepared, he continues to be vulnerable to deviations of conduct, ready to become engaged in groups where he feels accepted and has prestige. He tends, in general, to dramatize almost all events of his life, with a strong inclination to feel his existence as a priesthood. Pressured by the financial authority and by the status of the adult on which he depends, an adult who is, in general, uninformed and conservative, he tends to fantasize, or even undertake, flights from the environment that castrates his freedom of thought and action. Once able to control his fantasies of flight and to take advantage of some of the official prerogatives of maturity, he plunges into the adult world and into the intricate game of interests for personal and collective survival.

Sexuality is still the sexuality resulting from the partial response of the organism to sexual stimulation, a response that still has as a background only part of the psyche. Sexuality is no longer lived as an aggressive means of communication, but, on the contrary, it is in the service of reconciliation and pacification. Sex is now considered to be a corollary of “love”, which constitutes, along with independence and power, the tripod on which the rational foundations of his living rest. Sexuality, being transmuted into a feeling of “love thy neighbor”, generates considerable confusion regarding the boundaries between the sensitive, the sensual and the sexual, and the adolescent often uses it for his self-assertion through tolerance and permanent self-criticism. Having established organization in terms of self consensus and with a tendency to use sexuality as an instrument of passive communication, he lives the masochistic reflective sexuality.

Religiosity, like the sexuality it influences, is a religiosity resulting from the partial response of the organism to mystical stimulations, still a response that has as a background only part of the psyche. His psychic structuring occurs usually at the levels of organic and psychosocial motivation, and his religiosity, which was lived mainly as an instrument of power, starts to be lived as an instrument of self-assertion through tolerance and self-criticism. Accustomed to pacific living, to “amorous” communication, and with a tendency to simplify the games of everyday life, he lives the mythical disposition of self-sacrifice, of self-destruction through the masochistic acceptance of martyrdom.

Finally, the adolescent proper, the human being who lives the age range of fifteen to eighteen, is a pacifying being. His acting occurs in the living field of elevation at the abstract level in the search for self-consensus, instructed by perception in the synthetic structure of opposites, broadened by perception in the unity of analytic mechanism, taken by the emotion anticipation-fear, reflected, his intelligence is at the level of balancing internal operations, his consciousness is reflective, his morality is reflective, all at the abstract level in the search for self-consensus, his sexuality is masochistic reflective and his religiosity mythical masochistic.

The pacifying being, natural at this phase, is no longer natural from eighteen years on, constituting then a fixation. His living is closer to the reality of the adult, since he is no longer a caricature of a person and his overall appearance is closer to the appearance of an adult. The recently emerged features of his organism, the sexual blooming and the capacity to abstract, start to find their place in the arrangement, already appearing as articulated members of a functional whole. He still needs a lot of information about life, mainly about the rules of the sexual game, of sexual love and of love in general. Although his spontaneous emotional reaction is of anticipation-fear, his reason leads him to seek anticipation-love. His discernment is not yet complete in regard to the way to manipulate the emotional remains of his relationships so as to be able to truly be independent of people, and thus be able to love and to sexually love in an integrated way. Properly treated, he can become aware of his passivity and develop to adulthood.

4.3.4 Adolescence as a whole

Adolescence is a period of preparation for life in which development, which is always development towards an ever greater balance, continues to promote an ever more perfect adjustment of the already established structure, each new stability giving rise to the ever greater mobility of the mechanism. The phases of the adolescence period are pre-adolescence, from the age of twelve to fifteen, and adolescence proper, from the age of fifteen to eighteen, and the phases of development may be anticipated or delayed a little, considered normal, or anticipated or delayed substantially, considered exceptional.

From the age of twelve to fifteen, pre-adolescence, the acting of the human being occurs in the living field of elevation at the abstract level of pugnacity, instructed by perception in the structure of opposites, analytical, taken by the emotion anticipation-anger, reflected, his intelligence is at the level of balancing internal operations on the abstract in the service reflected doubt, his consciousness is reflected on the abstract at the level of doubt, his morality is at the level of pugnacity in the abstract, his sexuality is sadistic and his religiosity is mythical belligerent.

From the age of fifteen to eighteen, adolescence proper, the acting of the human being occurs in the living field of elevation at the abstract level in the search for self-consensus, instructed by perception of the structure of the opposites, synthetic, broadened by perception in the unity of mechanism, analytical, taken by the emotion anticipation-fear, reflected, his intelligence at the level of balancing internal operations on the abstract in the service of the search for self-consensus, his morality is also at the level of searching for self-consensus, his sexuality is masochistic reflected and his religiosity mythical masochistic. It is in this manner that the foundation on which the progressive construction of the human being had been building itself is consolidated, which always seeks to assimilate the exterior world, conquering things and oneself. The next period is adulthood.

4.4 Adulthood

4.4.1 The adult being

The adult is the human being that is prepared to exist. The life of the human being, since birth, is made up of constant re-births, and in adulthood, there is the apex of the phenomenology of development. The individual needs, ever more, in order to survive, to know and to know himself. The great problem that is permanently posed is whether his knowledge is real knowledge, of what it is, or whether it is a reflection of his own thought. He has the world as an object and, as part of this world he is also an object of himself. His vision of the world and of himself in the world is, initially, subjective, and it only moves towards objectivity as his perceptions converge. In order for there to be multiple perceptions he needs freedom to live. In order for there to be the synthesis of the convergences it is necessary that the human being find his core, his center. The phases of the adult period are: young adulthood, from eighteen to thirty, adulthood proper, from thirty to sixty, and old adulthood, from sixty on. The phases of development may be anticipated or delayed a little, considered normal, or anticipated or delayed substantially, considered exceptional.

4.4.2 The communitary being

The young adult is he who completes and carries out his movements in terms of guaranteeing his survival, which includes reproduction as a personal and social need. He is permanently pressured, by himself and by the group, in the sense of understanding, organizing and interiorizing, make habitual, the appropriate attitudes that guarantee his ends. Such ends include, necessarily, the interests in the collectivity, to which he is indisputably connected. In order to develop, he needs to see himself living all the time. Seeking ever greater consolidation of the balance achieved in adolescence, he tries to establish himself and to avoid anguish in face of the unknown. His fears deviate towards abstract-cultural objects of a political-economic and religious order. His obsession with freedom directs his dialogue with himself and with the law. Once the hypothesis of hysterical solutions has been annulled, he turns with diligence towards consolidating his independence and his devotions of love.

The living field of the young adult is that of elevation at the abstract level of cooperation with the community. His development leads him, undoubtedly, to become ever closer to his fellow creatures. The elevation, previously geared towards self-consensus, which leads to a regressive conduct of fear, therefore unadjusted, suffers the impact of the frustrations coming from the fact that apparently sensible conduct will not always lead to the desired result. The memory of living these situations leads to the awareness that the social is a force to be considered. He lives elevation at the level of the search for abstract explanations for the mystery of life, in a climate of externalization and of elaboration with the aim of consolidating his stability, taking into account the well being of the community.

Perception is perception in the unity of mechanism, synthetic, broadened by perception in the unity of movement, analytic. There is the memory of the conflicts that emerge from the notion that the attitude of deliberation on the hypothesis that apparently contradictory things are, in some way, complementary, does not guarantee the satisfaction of his desires. Such memories, associated to the frustration of the attempts to revert the states of dissatisfaction based on reflection about the generalizations he was able to elaborate, lead the individual to conclude that there must be operations of ratiocination that lead to more general laws, pointing towards the possible existence of a meaning for the mechanism of life. Seeking the solution for conflicts in a climate of reflection on the notion of the existence of a movement in the mechanics of life, he starts to suspect that this movement must be the same all across the universe.

The emotion is the emotion anticipation-true-love extended to the community, that which occurs in the unity of mechanism, perceived synthetically, and in the unity of movement, perceived analytically, and is resolved in the field of elevation at the abstract level of cooperation with the community. The emotion anticipation-true-love at the abstract level of cooperation with the community is the result of the individual’s perception of the need to adjust his affective dependence to the interests of the common good. Love once again takes up its apex in the sense of broadening its benefits towards the environment. He may experience love towards family and towards the groups he has contact with, knowing that his devotions of love can be understood and returned, but that there is no guarantee of this understanding nor return.

Intelligence is the intelligence at the level of balancing internal operations on the abstract in the service of cooperation at the communitary level, that which occurs under the emotion anticipation-true-love extended to the community, in the unity of mechanism perceived synthetically and in the unity of movement perceived analytically, and it is resolved in the living field of elevation at the abstract level of cooperation with the community. Having all his intellectual apparatus, he can respond to external and internal stimuli in a much more elaborate abstract way than the previous abstract form. He establishes thus his peculiar way of reacting to life, his personal style, which will determine his personal and professional interests. Knowing his true vocation, he can correct the inappropriate choices that he has previously made, whether in the personal or professional sphere, and he can deal more appropriately with people, in a more cooperative, honest and fair way.

Consciousness is reflective consciousness on the abstract at the level of cooperation at the communitary level. It is the awareness of what goes on in reflective consciousness on the abstract at the level of self-consensus. By permanently discovering himself in his interiority, he guarantees a living in the objectivity of “being-for-others”, seeking to broaden the “being-for-himself ”. He realizes thus that every one of his actions will cause a reaction in someone, either directly or indirectly, immediately or later, and that it is not worth trying to convince people of his truths if they are not capable of developing their own concepts about what he wishes them to understand. Naturally capable of cooperation, he develops his personalization in terms of collaborating toward the personalization of other individuals and toward the syntalization of the groups he has contact with; capable of being self sufficient economically and psychically, he acquires enough independence to love, to devote himself, without creating problems, without letting himself be overtaken by the inevitable functional crises of the previous ages and possible at any moment throughout life in which the organism is sick.

The morality is a morality at the level of the search for consolidating his independence and his devotions of love to the family and the community. He once again takes up the practical and utilitarian sense of the latent individual, but now with the abstraction in terms of the common good. He assigns himself a limited number of roles, those necessary for his ends, seeking to adjust his world to his needs. Upon coming of legal age he is granted all the prerogatives, all the rights, but also all the duties. He broadens his perspective on the game of life, and his capacity to establish the guidelines of this game will determine his success. Such guidelines can be summarized in a brief list regarding his proposed goal, which are: what he wants, from whom, when, where and how. The beginning of the establishment of reflective living at the level of abstraction enables greater and greater self-correction, the acting of the spectator over the actor in the sense of leading the individual to adjust to a morality that is constantly growing.

Sexuality is a sexuality resulting from the total response of the organism to sexual stimulations, a response that has as a background the totality of the psyche. His psychic structuring, relying on organization in the form of cooperation at the communitary level, provides sexuality with the conditions to acquire prerogatives of a means of communication now at the consummatory superior level, in order to share existing, which necessarily includes understanding the boundaries between the sensitive, the sensual and the sexual. Sexuality is lived in function of the search for adjustment to the interests of the community, the individual seeking to find sexual fulfillment according to the communitary social canons. Interest in fraternal dialogue arises, in search of rules for sexual practice, seeking the common good. He engages himself in establishing a home and planning procreation, that is, he lives the socialized sexuality.

Religiosity is, like the sexuality it influences, a religiosity resulting from the total response of the organism to mystical stimulations, a response that has as a background the totality of the psyche. His psychic structuring, relying on organization in the form of cooperation at the communitary level, provides religiosity with the conditions to acquire prerogatives of a means of communication now also at the superior consummatory level, in order to share existing, which also necessarily includes the understanding of the boundaries between the sensitive, the sensual and the sexual. Religiosity is lived in function of the search for adjustment to the interests of the community, the adult seeking to find religious fulfillment according to the communitary social canons. Interest in fraternal dialogue arises, in search of rules for religious practices, seeking the common good. Engaged in establishing a home and planning procreation, he lives socialized religiosity.

Finally, the young adult, the human being who lives the age range of eighteen to thirty, is a communitary being. His acting occurs in the living field of elevation at the abstract level of cooperation with the community, instructed by a perception in the unity of mechanism, synthetic, broadened by perception in the unity of movement, analytic, taken by the emotion anticipation-true-love extended to the community, his intelligence at the level of balancing internal operations on the abstract in the service of cooperation at the communitary level, his consciousness is reflective on the abstract at the level of cooperation at the communitary level, his morality at the level of the search to consolidate his independence and devotions of love to the family and community, his sexuality and his religiosity are socialized.

The communitary being, natural at this phase, is no longer natural from thirty years on, constituting then a fixation. His living is now an adult living of reality in all its aspects. His sexual functions and his capacity to abstract have become habitual, his whole organism functioning in an integrated and harmonious way, leads him to begin to feel the completeness that only he, who has found himself, truly and consciously, in the middle point of the occurrences of his existing, can feel. He still needs information about life, but now at the absolute level, of the spatial immensity and its movement. Although his spontaneous emotional fulfillment is of anticipation-true-love extended to the community, his discernment is no longer satisfied only at the level of close personal and social relations, and his capacity to love is broadened to love towards humanity.

4.4.3 The humanistic being

The adult proper is he who, having his survival guaranteed, which includes reproduction as a personal and social need, makes a great effort to understand, organize and interiorize, in terms of ever greater personalization. He needs to permanently see himself living in the world, he understands that he cannot see himself outside of humanity, nor humanity outside of life, nor life outside of the universe. Seeking ever greater stability of his living, he tries to delve deeper into the question of anguish, of fear, of obsession and of hysteria in their regard to “existing”. The anguish of being superimposes itself on the anguish of existing, a natural reaction of the human being, ignorant as he is of his origin and of his destiny. The fear of being superimposes itself on the fear of existing, a natural reaction, as he is dependent on the contingencies of destiny. On the obsession of being is superimposed the obsession of existing, a natural reaction, which has development as its goal. On the hysteria of being is superimposed the hysteria of existing, a natural reaction, since, at each moment he needs to understand his role in development and to act appropriately.

The living field of the adult proper is that of elevation at the abstract level of cooperation with humanity. Elevation, having developed to the level of the search for the common good, suffers the impact of the frustrations coming from the fact that the successful conduct in a group is not always so in another group. The memory of living these situations leads to the realization that there must be a specific, particular force, of each group at each moment, all of them in consonance with a greater force, that of human totality. He lives elevation in a climate of ever greater externalization and elaboration of his conduct, always seeking to consolidate his stability, which requires that he take into account the good of humanity.

Perception is a perception in the unity of movement, synthetic. There is the memory of the conflicts that arises from the notion that the attitude of deliberating on the hypothesis of there being a single mechanism of life does not guarantee the satisfaction of his desires. Such memories, associated to the frustration of the attempts to revert the states of dissatisfaction based on reflection on more general laws, lead the individual to conclude that there must be operations of ratiocination that lead to the first, from which all the others result. Seeking the solution to conflicts in a climate of reflection on the general law that rules the movement of the universe as a whole, he starts to suspect that the perceptions are illusions that remove him from the truth, from the plunge into the direct vision of the absolute.

The emotion is the emotion anticipation-true-love extended to humanity, that which occurs in the unity of movement perceived synthetically, and is resolved in the field of elevation at the abstract level of cooperation with humanity. The emotion anticipation-true-love at the abstract level of cooperation with humanity is the result of broadening the total perception of the individual and the need to adjust his affective dependence to the interests of humanity as a whole. Love once again resumes its apex in the sense of broadening its benefits beyond the borders of the groups in which he participates. He can experience humanistic love, knowing that, whether he is understood or not, or whether he receives love in return or not, his affectivity is only satisfied in his devotion to the well-being of all his fellow creatures.

Intelligence is the intelligence at the level of balancing the internal operations on the abstract in the service humanity, that which occurs under the emotion anticipation-true-love to humanity, in the unity of movement perceived synthetically, and it is resolved in the field of elevation at the abstract level of cooperation with humanity. In possession of all his intellectual apparatus, he can respond to external and internal stimuli in an abstract way that is ever more elaborate. Since he can operate outside the sphere of the observable, of the sensible, and he needs to intuit how the universe was before his birth and how it will be after his end, he starts to elaborate ever more daring representations of the ignored past and future. He knows that he is not the static center of the world, but a factor of its evolution. He perceives that his knowledge cannot comprise the truth in itself, but only the truth of the observer that he is. Having his life style defined, he participates, in his own way, in the developmental process of himself and of the groups of which he is a member, always striving for personal and collective integration.

Consciousness is reflective consciousness on the abstract at the level of cooperation at the level of humanity. It is the awareness of what goes on in reflective consciousness on the abstract at the level of cooperation at the communitary level. Discovering himself ever more in exteriority, he consolidates the living in objectivity of the being-for-others, broadening ever more the being-for-himself. He is no longer affected by functional crises, except on the rare occasions of imbalance caused by traumatizing events. In the game of life, he no longer lets himself be caught in the network of relations of individuals who are still victims of strong illusions. Living ever greater abstraction, his consciousness, discovering itself more and more in his interiority, he perceives that his individuality dissimulates his totality, and therefore he seeks to correct it, by encompassing, in his vision, the “inside” and the “outside” of things, the spiritual and the material, seeking a coherent representation of the world, one in which he can feel integrated and positively acting.

Morality is a morality at the level of organization in the form of cooperation with humanity, beyond conventions and contributing to the development of his fellow creatures. He is a realist, of total reality, and he assigns himself a single role, to exist, but with variables of conduct necessary for each circumstance. His legal age status, besides being official, is universal, that of a citizen of the world, a free, courageous and happy participant in the mystery of the universe, whose key, he knows quite well, is in the meeting, the symbol, the only way to once again live the lost unicity. He breaks down the barriers of communication (the inhibitions, the taboos, the selective perceptions, the states of alienation, the lack of perception of non-verbal communication) and installs the consummatory communication of transmitting the most profound living. Becoming more and more stable in the reflective living at the level of abstraction, he guarantees ever better communication and, consequently, he becomes more united to the whole wherever he is as a causer of what happens.

Sexuality is the sexuality resulting from the total response of the organism to the sexual stimulations, a response that has as a background the totality of the psyche. His psychic structuring, relying on organization in the form of cooperation at the humanistic level, provides sexuality with the conditions to broaden its acting as a means of communication at the superior consummatory level in terms of humanity. Sexuality is used as a means of humanization in general, viewing the whole of humanity as a large family, the adult seeking sexual fulfillment according to humanistic social canons. The interest in broadening the fraternal dialogue in search of rules for sexual practice emerges, one that seeks the good of humanity. He becomes engaged in taking care of the home and planning procreation in terms of humanity, that is, he lives humanistic sexuality.

Religiosity, as the sexuality it influences, is a religiosity resulting from the total response of the organism to the mystical stimulations, a response that has as a background the totality of the psyche. His psychic structuring, relying on organization in the form of cooperation at the humanistic level, provides religiosity with the conditions to broaden its acting as a means of communication at the superior consummatory level also in terms of humanity. Religiosity is used as a means of humanization in general, seeing the whole of humanity as a large family, the adult seeking religious fulfillment according to humanistic social canons. The interest in broadening the fraternal dialogue in search of rules for religious practice emerges, one that seeks the good of humanity. He becomes more engaged in taking care of the home and planning procreation in terms of humanity; he lives humanistic religiosity.

In sum, the adult proper, he who lives the age range of thirty to sixty, is a humanistic being. His acting occurs in the living field of elevation at the abstract level of cooperation with humanity, instructed by perception in the unity of movement, synthetic, taken by the emotion anticipation-true-love extensive to humanity, his intelligence is at the level of balancing internal operations on the abstract in the service of humanity, his consciousness is reflective on the abstract at the level of cooperation at the humanistic level, his morality at the level of organization in the form of cooperation with humanity beyond conventions, his sexuality and his religiosity are humanistic.

The humanistic being, natural at this phase, is no longer natural from sixty on, constituting then a fixation. His living is the living of the completeness of the being who has decided to exist, to participate, to consciously commit himself to existence beyond the limits of simply communitary living, to act as a model, as an agent of the progress of humanity on its journey towards the absolute. In order to become more united, he knows that he needs for all of those with whom he relates to also increasingly see the truth, to see the essence of things, which is, for those who know how to see, whole in its appearance, as a faithful picture, or as a concealment of it, or as a path to it. Although his spontaneous emotional reaction is of anticipation-love extended to humanity, his discernment is no longer satisfied at the current terrestrial level, and his love of the absolute, of the divine, starts to grow inside and outside his being.

4.4.4 The cosmic being

The old adult is he who, having fulfilled his personal and social role, lives the decline of his existence. The human being may become old as a wise venerable elder or he may regress to infantile stages. Dying is the most decisive vital attitude, overcoming the last stage of existing. The old adult needs to be aware of the natural decline of certain functions in order to know how to adapt to the natural limitations of his age. Before the decline, however, operating within him, at its highest level, there is the biological synthesis of reflection, under the powers of understanding, of organization and of interiorisation, which permanently pressure the human being. Ordering generates and controls consciousness; and it, in turn, through the binomial imagination-action (invention), starts to influence on organization as soon as reason installs itself; this influence, which has been accumulating throughout the life of the individual, reaches, at the final stage, its apex, it restricts the binomial approximation-withdrawal and leads to the aspirations to eternity.

The living field of the old adult is that of elevation at the abstract level of integration with the cosmic totality. Elevation, having developed towards the level of seeking the good of humanity, suffers the impact of the frustrations coming from the fact that the conduct considered humanistic does not always lead to the satisfaction of his desires. The memory of living these situations leads to the realization of the possible existence of the force of human totality, although subordinated to a possibly still greater form, the force of universal totality. He lives elevation at the level of seeking integration with the cosmic totality, for which he needs to understand pre-life, life, thought, and the afterlife, which makes him feel that he himself is the most extraordinary phenomenon of the universe.

Perception is the perception in the unity of movement, synthetic of the absolute. The perception of the old adult is that of the eagle that casts its gaze from high above the world, since, in his completeness, he deciphers the landscape of life and it is illuminated, and his vision is a vision of synthesis. Space-time, duration, is seen as a whole, in the unity of structure of opposites, of mechanism and of movement. He perceives the flowing of the organic, in individuals, in collectivities, in generations, and the sense of this flowing in the structural unity of everything that is, which allows him to feel integrated in humanity, and humanity in life, and life in the universe. He perceives the movement, from the most delicate standstill to the most agitated motion, as the current that gives meaning to the micro and the macro, to the tinniest and to the immense, guaranteeing the appropriate mechanism to maintain unity.

The emotion is the emotion anticipation-true-love, cosmic, that which occurs in the unity of movement synthetically perceived in the absolute, and it is resolved in the field of elevation at the abstract level of integration with the cosmic totality. The emotion anticipation-true-love, cosmic, which occurs at the level of maximum abstraction on the abstract, results from the perception of the individual for the need to adapt his affective dependence on the demands of the mystery of the world. The emotion of the old adult is that of the lamb that raises his gaze to his Shepherd. In it, love once again assumes its apex in the sense of broadening its benefits beyond the boundaries of the human. He can experience cosmic love, knowing that his affectivity is only satisfied in his devotion to the divine, which makes him capable of living to love and serve, imparting to temporal living the sense of eternity.

Intelligence is the intelligence at the level of balancing internal operations on the abstract in the service of totality, that which occurs under the emotion anticipation-true-love, cosmic, in the unity of movement perceived synthetically in the absolute, and resolves itself in the field of elevation at the abstract level of integration with the cosmic totality. Relying on his intellectual apparatus at its highest level of functioning, he can respond to internal and external stimuli in terms of abstraction on the abstract. Since he can act fully in the realm of possibility, he represents what can be, the most distant and imaginable future, by symmetry, based on the representation of what might have been, the unknown past. Freely operating the formation of mental images, he directs his concepts and his actions as a citizen of the universe, with the “astuteness of the fox” and the “shrewdness of the serpent”, which makes him a sage.

Consciousness is the consciousness of the absolute. It is to regain awareness of what goes on in reflective consciousness on the abstract at the level of cooperation at the level of humanity. Discovering that individuality is a limitation of perception and that the true perception is the perception of totality, he understands that he is a part of the whole, to which he serves. Before, living the pre-object fusion, syncretic, primary-totalizing, and then later, living the separation I-subject and world-object, he now perceives the great synthesis, the total web in which he is inserted and he seeks to capture what is constant in this web, its mechanism, its laws, in order to consciously collaborate in achieving the goals of harmonization of the whole and in the whole. His living is ruled by the acceptance of reality and tolerance to pain, and his states of equilibrium are ever more flexible, since his safety devices are ever more efficient in the relation to the world.

Morality is the morality of complete freedom, contributing to the preparation of the mentalities for the historical events that are to come. Complete freedom comes from the consciousness of the absolute which, besides reflective consciousness that enables it to create self-regulation, permits it to understand the place and part that evil has in a world in evolution. The cultural data permit him to understand the meaning of his history and of the history of humanity in the search for values. The ethical sense of his existence permits him to overcome pre conception and to actively participate in the development of the people and the groups to whom he is connected. His model-acting helps in the preparation of individual and group mentalities for the historical events that the future holds for them.

Sexuality is the sexuality resulting from the total response of the organism to the sexual stimulations, a response that has as a background the totality of the psyche. His psychic structuring, relying on organization in the sense of cooperation at the universal level, provides sexuality with the integrated living of communication, viewing the universe as a whole, the communion with the Creator, the mystical ecstasy. Sexuality is used as a means of cosmic unification, seeking the total energetic universe, the adult seeking sexual fulfillment according to the intergalactic social canons. The interest in broadening the fraternal dialogue arises in search of rules for sexual practice, seeking the universal good. He becomes engaged in the permanent search for living sexuality as a path to mystical ecstasy, anticipation of the definitive copulation with the Creator, the mystical marriage of temporality to eternity.

Religiosity, like the sexuality it influences, is a religiosity resulting from the total response of the organism to mystical stimulations, a response that has as a background the totality of the psyche. His structuring, relying on organization in the form of cooperation at the universal level, provides religiosity with the conditions to broaden its acting as a means of integrated communication, spirituality being lived as a path to mystical ecstasy. Religiosity is used as a means of universalizing the spirit, he seeks religious fulfillment according to the intergalactic social canons. The interest in broadening the fraternal dialogue in search of rules for religious practice emerges, seeking the universal good. He becomes more engaged in the search for mystical ecstasy, his cosmic sense leads him to celebrate the consolidation of living universalism in all its potentiality, the mystical marriage of temporality to eternity.

In sum, the old adult, he who lives the age range of sixty and over, is a cosmic being. His acting occurs in the living field of elevation at the abstract level of integration with cosmic totality, instructed by perception in the unity of movement, synthetic, of the absolute, taken by the emotion anticipation-true-love cosmic, his intelligence is at the level of balancing internal operations on the abstract in the service totality, his consciousness is of the absolute, his morality is of full freedom, his sexuality and religiosity are socialized at the cosmic level, as a prototype, the paradigm of future generations, having passed from the domain of instinct to the domain of thought, and from this, to the domain of mystical thought.

The cosmic being is natural starting at the age of sixty years. The living of the old adult is the living in illuminated completeness, of the human being who, existing, committed to existence, acts as a model, recognizes that the destiny of the world depends on the acting of each one in particular and of everyone in general, he understands that the enemy to be avoided is isolation, which can lead to the disheartenment to act in the world and, to the merely private intuitive-mystical solution to his existing. Keeping the spirit of communion and of sublimity, love to humanity, a true universal love, he makes his participation in the unification of the universe more vigorous, he actualizes the binomial “development and faith”. To serve and to love, to serve with love, now and forever, becomes his motto to the end.

4.4.5 Adulthood as a whole

Adulthood is the period of fulfillment of life for which the individual has been prepared since forever, and it is the period of preparation for death, which was not made explicit before. Development, evolution in the sense of ever greater balance, reaches at this time, a lasting stability, and provides an in-depth immersion that leads to the broadening of consciousness of oneself and of oneself in the world. The phases of the adult period are young adulthood, from the age of eighteen to thirty, adulthood proper, from the age of thirty to sixty, and old adulthood, from the age of sixty on, and these phases of development may be anticipated or delayed a little, considered normal, or anticipated or delayed substantially, considered exceptional.

From the age of eighteen to thirty, young adulthood, the acting of the human being occurs in the living field of elevation at the abstract level of cooperation with the community, instructed by perception in the unity of mechanism, synthetic, and in the unity of movement, analytic, he is taken by the emotion anticipation-true-love extensive to the community, his intelligence is at the level of balancing internal operations on the abstract, in the service cooperation at the communitary level, his consciousness is reflective on the abstract at the level of cooperation with the community, his morality is at the level of searching to consolidate independence and his devotions of love to the family and community, his sexuality and religiosity are socialized.

From the age of thirty to sixty, the adult proper, the acting of the human being occurs in the living field of elevation at the abstract level of cooperation with humanity, instructed by perception in the unity of movement, synthetic, he is taken by the emotion anticipation-true-love to humanity, his intelligence is at the level of balancing internal operations on the abstract in the service humanity, his consciousness is reflective on the abstract at the level of cooperation in the humanistic sphere, his morality is at the level of organization in the sense of cooperation with humanity beyond conventions, his sexuality and his religiosity are humanistic.

From the age of sixty on, the old adult, the acting of the human being occurs in the living field of elevation at the abstract level of integration with the cosmic totality, instructed by perception in the unity of movement, synthetic, of the absolute, he is taken by the emotion anticipation-true-love, cosmic, his intelligence is at the level of balancing internal operations on the abstract in the service totality, his consciousness is of the absolute, his morality is of complete freedom, his sexuality and his religiosity are cosmic. Thus the destiny of the adult human being is fulfilled, a being whose faith in himself and in the destiny of the world leads him to live in permanent communion and serving.

4.5 The perturbations

There may be perturbations in the developmental schema of individuals, perturbations that are of two different natures: inadaptation, when the individual does not reach a certain development; dysadaptation, when the individual loses a previously acquired adaptation. The perturbations in the developmental schema can be: simple maladjustments, when the individual, not manifesting any more serious symptoms, is affected, at some moment, by unfavorable circumstances, resulting from problems of physical health and/or excessive pressure from the environment; neuroses, when the individual manifests psychogenic affection diseases in which the symptoms are the symbolic expression of a psychic conflict whose roots are to be found in the history of his childhood; psychoses, when the individual manifests primary perturbations in the relation of his vital energy with reality, giving rise to the internalization of this energy; innate or acquired retardations and lesions, each one with its specific clinical history; psychopathies, when the individual shows pathological immunity to the educational effort of the environment.

One may say that psychosis is the natural observable state in the individual from the time of fecundation to nine months of age, when then the individual manifests his course in one of two ways, that of normality or that of psychosis proper, according to his genetic pattern. From nine months to six years of age, in either of the two ways, of normality or of psychosis, there occurs the natural state of neurosis, in which the following are lived: the remains of anguish and of fear, until the age of eighteen months; the remains of anguish and of fear, and of obsession, until the age of three; the remains of anguish, of fear and of obsession, and of hysteria, until the age of six. From the age of six on, both the normal and the psychotic individuals live latency, a natural state of reviewing, in the concrete, the remains of anguish, of fear, of obsession and of hysteria which, as a result of an inappropriate educational regime, can all become fixations.

One may say that neurosis, the natural state of the individual until the age of six, is the result of ignorance of the appropriate procedures in the search for satisfaction of his needs, whether organic, primary, whether psychosocial, their elaboration. From the age of six to twelve the properly guided individual can satisfactorily organize his living at the concrete level. With the occurrence of the capacity to abstract, the natural state of adolescence emerges in which, at first, from the age of twelve to fifteen, the individual once again takes up the themes of obsession, and, secondly, from the age of fifteen to eighteen, the themes of fear. The capacity to abstract on the abstract, which occurs from the age of eighteen on, usually does not exist in the psychotic individual.

Our professional experience has confirmed the rate already divulged by psychiatry, from its beginnings, that around eighty six percent (86%) of individuals are psychotic, that is, they manifest primary perturbations in the relationship of their vital energy with reality, giving rise to the internalization of this energy. Our experience has shown us, however, that ninety percent (90%) of psychotic individuals, once they have solved their neuroses, their ignorance, that is, their psychogenic affection diseases in which the symptoms are the symbolic expression of a psychic conflict, whose roots are to be found in the history of his childhood, can be educated in terms of knowing their limitations and even to check themselves against possible outbreaks that could degenerate into crises; and the other ten per cent (10%), which we call heretic, show pathological immunity to psychotherapeutic action.

4.5.1 The neuroses

The neuroses correspond to the fixations of the individual in the phases of anguish, fear, obsession and hysteria, fixations that are observable from the age of six on and that can be solved at any age or be prolonged throughout life. Depending on the interest of the neurotic individual, the psychic conflicts that were established in the first years of life can be solved through the examination of their current reports, which will permit them to understand the uselessness, in practical life, of certain conflicting attitudes that have become habitual. There is the case of the secondary benefit of the neuroses, when the individual, with his neurotic attitudes, is able to get some kind of satisfaction from the environment, which may diminish his interest in changing himself. Psychotherapy can facilitate and shorten the examination and resolution of neurotic conflicts, whether of normal individuals, or of the psychotic ones.

Neurosis of anguish occurs in individuals who have not freed themselves from the feeling of being betrayed. Such a sensation, natural from birth to nine months of age and in the circularity of the falls from fear, from obsession and from hysteria, is no longer natural from the age of six on, constituting then a fixation. Such individuals, although possessing the organic-psychic apparatus to respond appropriately to the environment, fixate themselves on dereliction and annul any possibility of reaction, living in the dynamic living field at its most precarious stage, their determination, their intention and their imagination are polarized only in terms of getting the attention of people so that they feel pity and do something for them.

The anguished individual only perceives what is happening at the moment and with a distorted perception in such a manner that “there is no solution to the situation”. His emotion is near the terror of panic and, not infrequently, so is his living. His intelligence is directed towards denial and, even when he manipulates abstract symbols, he does so in the form of distorting all his conclusions in order to justify his basic assertion that he is being betrayed. His consciousness is directed only towards his needs, but his capacity to negotiate with the exterior world is basically inexistent, which makes him always feel threatened by an eminent catastrophe, potentially causing, semiconsciously, situations of self-extermination or of extermination of those who are near him.

At the level of chronological development, one can observe typical conduct at each phase. In childhood, he prolongs as long as possible the paroxysmal conduct of crying, he sleeps tense and takes a long time in the situations of contact with other people, in the daily grooming, in feeding and in any other collective tasks, although avoiding new situations. During adolescence he is greatly disturbed by the changes in his body, trying to hide them; he dreads and, at the same time, desires to find a sexual partner and, when he does find one, he does not permit himself an orgasm. At the adult age, his only social activity is to keep the relationships with his blood relations and to flee from responsibilities. In old age, he becomes a serious problem for his family with the constant themes of misfortune and catastrophes of all kinds.

In sum, anguish of being is the common source of the other forms of distortion of reality. It frequently occurs that the permanent anguish of being damages the organism so much that healthy individuals become physically sick and their organic ailments become chronic. There are instances in which a constitutional background of emotional instability, systematically bombarded by emotional shocks, permanently damages the individual, and it may occur that his exacerbated need of attention makes living with him unbearable and therefore his relatives might resort to his confinement in institutions in order to free themselves from the burden of his presence. Properly treated, the anguished individual may not reach such an extreme and develop to the stage of fear.

Phobic Neurosis occurs in individuals who do not free themselves from the feeling of being abandoned. Such a sensation, natural from nine months until eighteen months,and in the circularity of the falls from obsession and from hysteria, is no longer natural from the age of six on, constituting then a fixation. Such individuals, although having the organic-psychic apparatus to respond appropriately to the environment, fixate themselves on abandonment and only act in terms of showing people their subservience. Although they live in a stabilized dynamic living field, their determination and their intention act in the form of passivity and their imagination is completely polarized toward obedience under any circumstances.

The phobic individual perceives the situation inserted between a before and an after, but his perspective is distorted in the sense of concluding that there is only one solution: to obey. His emotion is that of anticipation-fear, tied to the memory of his helplessness in confronting life. His intelligence is all directed towards the creation of situations of fear, in order to show that he is being abandoned: fear of space, of heights, of the dark, of means of transportation, of crowds, of speaking or appearing in public, of having contact with people. His consciousness is all directed towards discovering activities, filling time, but since he does not want to displease, he flees from commitments; in order to solve such duality he remains in an environment only as long as he can stay without displeasing others.

At the level of chronological development, one can observe typical conduct at each phase. In childhood, he reacts unpredictably to any contact, mainly to extreme situations (smooth-rough, light-dark, etc.) and he is afraid of animals large or small, and of certain people. In adolescence he adds to the list of his fears those related to the genitalia, to the secondary sexual characteristics and to the living of orgasm. At the adult age, his social activity of keeping himself connected to his blood relations reaches dramatic proportions given the extreme need he feels that they accept his sexual partner. In old age, he also becomes problematic by constantly laying out his list of fears and preoccupations, seeking to elicit in others the same dread.

In sum, the fear of being is the dislocation of the anguish of being. The typical occurrence of the fear of being is the unawareness of conflict, the flight from knowing it and the appreciation of the phobic object, a symbol of the conflict. Fear is always an alibi to flee from the responsibility of making choices. Allowing the release of energy, the phobic attitude is less aggressive to the organism than the simple anguish of being. However, it may occur that the ambivalence attraction-repulsion occurs with such intensity and with such frequency in vital situations that it can lead to the permanently damage to the health of the individual, making it impossible for family members to keep him at home. Properly treated, the phobic individual may not reach such an extreme and develop to the stage of obsession.

Obsessive neurosis occurs in individuals who have not freed themselves from the feeling that having been betrayed and abandoned, they must react to dependency. Such a sensation, natural from eighteen months to three years of age and in the circularity of the falls from hysteria, is no longer natural from the age of six on, constituting then a fixation. Such individuals, although having the organic-psychic apparatus to respond appropriately to the environment, fixate themselves on the compulsion to aggressiveness and only act in terms of showing people their pugnacity. Although they also live in a stabilized dynamic living field, their determination and their intention act in the sense of impulsivity and their imagination is completely polarized towards disobedience under any circumstances.

The phobic individual perceives the situation inserted between a before and an after,but his perspective is distorted in the sense of concluding that there is only one solution: to disobey. His emotion is that of anticipation-anger, tied to the need to react to the helplessness he had been living. His intelligence is all directed towards conjuring up an invincible and hostile universe because it places him permanently in contact with countless contradictions, in a situation of fighting. His consciousness is completely polarized in terms of avoiding a truce in order not to run the risk of having to face the reality of his incapacity to live; in order to solve such duality, he promotes his reactions in such a way that, in their essence, he makes the suitable grounds for his punishment very clear.

At the level of chronological development, one can observe typical conduct at each phase. In childhood, his obsessive thoughts revolve around the functioning of the sphincters and of his relationships at home, in school and at church, always with the duplicity of the compulsion to do what should not be done and the need to guarantee that there will be punishment. In adolescence, the terror of presenting characteristics of the opposite sex is counteracted by the desire to cultivate them in order to attack the environment and guarantee punishment. At the adult age, the theme of consanguinity is strengthened and the fights with family members to impose his sexual partner can be almost comical. In old age, all the signs and symptoms are exacerbated, he feels guilty for keeping his goods, but he does not have the courage to distribute them while he is alive.

In sum, the obsession of being is the dislocation of the phobia of being, which is already the dislocation of the anguish of being. The typical occurrence of the obsession of being is that of the compulsive nature of feelings, thoughts and of conduct, even though there is the realization of their absurdity. Obsession, whether at the compulsive moment, or at the moment of strategic defense, is a saga of martyrdom, from the smallest to the largest, always with the aim of evading responsibility for his own living. Unlike the phobic attitude, which can be less aggressive to the organism, the obsessive attitude, seeking to always guarantee the path of punishment, leads to exhaustion, and there can be the permanent damage to the organism, making the individual unwanted among family members. Properly treated, the obsessive individual may not reach such an extreme and develop to the stage of hysteria.

Hysterical neurosis occurs in individuals who have not freed themselves from the feeling that, having being betrayed, abandoned, and not succeeding in the violent reaction to dependency, they must abdicate their self-assertion. Such a sensation, natural from the age of three to six, is no longer natural from this age on, constituting then a fixation. Such individuals, although having the organic-psychic apparatus to respond appropriately to the environment, fixate themselves on the pretense of obedience and act only in terms of established inauthenticity. Although they also live in a stabilized dynamic living field, their determination and their intention act in the form of pretense and their imagination is completely polarized towards the creation of roles that they presume to be appropriate for their purposes.

The hysterical individual perceives the situation inserted between a before and an after, but his perspective is distorted in the sense of concluding that “there is only one solution: to constantly please, even if it is necessary to always deceive”. His emotion is that of anticipation-love, false-love, tied to the need to please at any cost. His intelligence is all directed towards the creation of his universe, of the scenes he imagines will guarantee him acceptance by others, seeking to always show himself worthy of the aspirations of those he wants to impress. His consciousness is always directed towards not displeasing, which allows him to forget what is not convenient for him to remember, and his morality is that of the environment, leading him to live permanently in the mystification of himself.

At the level of chronological development, one can observe typical conduct at each phase. In childhood, he simulates all symptoms of the diseases that will guarantee him the cares of adults, playing with their commiseration and/or with their feeling of guilt, and he rehearses other roles which he imagines will be able to guarantee his acceptance by the environment, thus starting the path of abdication from being himself. In adolescence, the problem reaches the apex of its complexity from the social point of view in function of the emergence of sexual life, since he will become that which the environment wishes him to be. At the adult age, the imaginative constructions continue at the somatic and psychic level. In old age, the somatic conversions become chronic and all the successful games to subjugate the environment become exacerbated.

In sum, the hysteria of being is the dislocation of the obsession of being, which is already the dislocation of the phobia of being, which is, in turn, the dislocation of the anguish of being. The typical occurrence of hysteria is the falsification of feelings, thoughts and conduct, to the point that the individual denies any parameters of the real. Whether at the moment of conversion, or at the moment of creating characters, he is the “clever one”, one who is satisfied with the representation of a simulacrum of life, theatricalizing even a false responsibility, with the purpose of fleeing the real responsibility over his living. Unlike the attitudes of obsession, fear and anguish, the hysterical attitude can lead to such satisfactory secondary benefits for the individual that he might never become conscious of the life of dishonor he has created for himself. Properly treated, the hysterical individual may not reach such an extreme and develop to the stage of maturity.

In sum, the neuroses occur as fixations, illusions, as a result of disturbed emotions in the relationship of the psyche with the environment, a relationship which aims at survival and reproduction. The emotion shock gives rise to the anguish of being, natural until nine months; the emotion anticipation-fear gives rise to the phobia of being, natural until eighteen months; the emotion anticipation-anger gives rise to the obsession of being, natural until three years of age; the emotion anticipation-love, false love, gives rise to the hysteria of being, natural until the age of six. After the age of six “fixations” may occur: the individual can remain in one of the previous phases or start to live the remains of these difficulties at levels of ever greater consciousness.

4.5.2 The psychoses

The psychoses are the living of the individual at the poles of his relation with reality, which places him, at moments of outbreaks or crises, at the margins of commerce with the world, in a state of alienation, which may manifest itself since childhood. Based on the manuals of psychiatry, we may say the following about psychoses: there is schizophrenia, paranoia, mania and melancholy. Schizophrenia, based on anguish, may manifest itself since early childhood, but it may also arise in adolescence or at an adult age. Paranoia, based on fear and obsession, may manifest itself since childhood, but it acquires definitive characteristics during adolescence and it worsens at an adult age. Mania, based on hysteria, may manifest itself since childhood, but it acquires definitive characteristics in the young adult, and it may also manifest itself during old age. Melancholy, based on hysteria as well, may also manifest itself since childhood, but it acquires definitive characteristics at an adult age. Any of the forms of psychoses may intermingle with the dominant structure of another; it may also constitute a critical passing episode in the life of any individual. The environment may contribute in aggravating the difficulties of the psychotic individual, making him neurotic or even provoking his outbreaks and crises.

Schizophrenia is a way of life alienated from reality as the adult conceives it. Since the earliest childhood, the schizophrenic seems different from other individuals, not responding to the natural demands of the exterior world. Everything in him indicates a total incapacity to be alone. His demands for attention occur in a way that is disproportionate to the usual needs of the other children in general. An early diagnosis is made more difficult by the ignorance of the adult who cares for him, in general his mother. The mother of the schizophrenic may also be schizophrenic, or merely have a hereditary disposition. It may also occur that the declared schizophrenia, or the hereditary disposition, comes from the parent of the opposite sex, the mother being merely fixated in a neurotic process of existence.

It is important to emphasize that the schizophrenic state as such is a legitimate way of being, one not chosen by the individual, and over which he does not have the slightest responsibility. Organogenesis indicates the existence of possible internal pathogenic stimuli, and psychogenesis indicates the existence of possible external pathogenic stimuli. Both hypotheses meet each other at the base of the primordial event of the first meeting of the individual with the world, that is, with the maternal figure. The malformation of the I starts then, predetermined by an original congenital debility, aggravated by the original historical debility. His search is blind, since his relation is pre-object. His consciousness will usually act at the spontaneous, precarious consciousness, at the pre-object level, which will not permit him to perceive his individuality, nor see himself separate from other people and things.

The morality of the schizophrenic is inexistent or infantile, always totally dependent, because when he is not connected to somebody, he becomes confused and anguished. The fragility of his conduct leads to ambiguous relations, and the ambiguity of the relations makes his relations even more fragile. A phobic, obsessive or hysterical mother gives rise to and/or permanently feeds crises that aggravate ever more the psychic condition of the schizophrenic child, who is not able to organize his world. He responds to situations without thinking or, if he thinks, his imagination is absolutely fantasized, at the mythical, inferior irrational level. He could even use material from the environment to make his responses more efficient, but his intention is affectively blind, without a purpose, his affection, positive or negative, does not have a logical relation to the circumstances in which it manifest itself.

His perception is syncretic, globalizing, that is, he sees the whole without seeing the parts or, if he sees a part, he takes it for the whole. Therefore, he relies only on the data of the moment and, even when perceiving the moment as lasting, he does not perceive the meaning of the cause and effect of duration. He acts as if the world should gratuitously satisfy all his needs and all his desires. Each failure casts him back to chaos, from which he tries to get out with the same inappropriate attitudes which will inevitably lead him back to chaos. Such attitudes are the ambivalence of feelings, expressions and acts, the extravagance of subterfuges and paradoxes, the enigmatic and hermetic impenetrability of his intentions, the detachment from the exterior world that does not gratify him. His impotence to live in a real world creates the need to flee to an imaginary world.

Everything indicates that schizophrenia, characterized by the primitive organization of personality resulting from the introjection of vital energy and the consequent isolation from the external world, cannot be explained as simple reactions to the difficulties of existence. On the other hand, although the incidence of cases in the same family justifies the hypothesis of a hereditary component, such states of alienation cannot be explained as a result of only a constitutional condition. No neurological or somatic disturbance in particular, nor any set of such disturbances, seem necessary or sufficient to explain schizophrenia. The events that seem to incite schizophrenia are only apparent motives, and it can be observed that, when there are no evident circumstances, the schizophrenic creates, from the smallest incident, a complete storyline convenient to him, relying, for his apparent success, on the ingenuous and on the neurotic in general, whether normal, or psychotic.

At the level of chronological development, one may observe the following characteristic conduct of each kind of schizophrenia. Since early childhood, simple schizophrenia is manifested, and its insidious development may be observed from nine months on, in the child incapable of playing the game of “hide and seek” with people or objects. Throughout all his existence, he will be different from most individuals. Although initially he may not present alarming learning deficits, he does not use his supposedly potential intelligence in an appreciable way. His thought is slow, disorderly, chaotic, contaminated, with unusual evocations or inventions, and he changes or stops discussing a subject without an apparent reason. His conversation is a monologue. He does not articulate the words very well and he gives them a meaning different from the usual one. His graphic productions, writings and drawings, are of a disconcerting subjective originality. His attitudes are disconcerting, with slow gestures, paradoxical mannerisms and expressions, rapidly varying from scorn to melodrama.

Simple schizophrenia is installed, mainly against a background of alterations in the logical system and of disorganization of the affective life. Archaic, magical, animist thought is predominant, it is impermeable to experience, metaphoric and archetypical, which leads to unreal ratiocination, paralogistic, symbolic and syncretic, to abstractions without meaning. His ratiocination cuts or falsifies communication, feeding a constant affective discordance, manifested in the impossibility of getting away from the maternal figure, who he hates, in the incestuous dynamic of desired and forbidden object, which generates unrestrained jealousy. He repeats this dynamic with any other person to which he becomes attached to, whence we have tyrannical friendships and absolute enmity. His emotional manifestations occur under a climate of disconcerting coldness and detachment, followed by shamelessness and a lack of hygiene. It is not rare that he commits suicide or murder. After several years, he regresses to the manipulation of the genital organs in an automatized way, to the manipulation of the feces and even the ingestion of feces and urine. The final condition is of total abulia.

A second way of living schizophrenia is a paranoid way of surviving, which consists in the reaction to the incapacity of living in the real world by creating an imaginary world, where the emptiness of disaggregation is filled by fantasized living. There are distressing sensations of foretelling catastrophes or, on the contrary, sensations of clairvoyance and omnipotence. There are also hallucinations and states of depersonalization. The paranoid-schizophrenic creates his own world, impenetrable, where archaic ghosts and magical thought start to constitute a hermetic cosmogony. His spontaneous consciousness is precarious, incapable of allowing the vision of himself as separate from the object, which results in thoughtless attitudes, due to the incapacity to reflect, and so unconscious living predominates. His incapacity to communicate with the real starts to annul his already precarious social relations, until he achieves complete isolation, because of his incapacity to maintain any connections with the exterior world, where he knows only how to act with prepotency. Failing to succeed, he is only able to remain alive if he is able to subjugate a deficient individual, one who is willing to serve his autistic world, or if he is intelligently assisted by a capable adult, who guides and supports him, and in this last case he may even be able to work and form a family.

During adolescence there may appear a kind of schizophrenia whose previous manifestations had not been a concern to family members, since the adaptations of the child to the environment, although precarious, did not manifest a significant discrepancy in the perception of the adults, and the child has indeed, generally, taken on the role of scapegoat, at home and at school. The disaggregation of psychic life is perceived when he begins to manifest difficulties in school, tiredness and hypochondriac complaints. There is a loss of concentration but also a dedication to developing ideological or pseudo-scientific systems, inventions, grandiose remodeling projects, which are nevertheless inconsistent and ridiculous. The failure of these idealizations leads to a progressive apathy, accompanied by indifference, or to behavior that is capricious and frivolous. Indolence and a lack of concern for all social values sets in. This type of schizophrenia, called hebephrenic because of the stage of life when it is perceived, quickly degenerates into a condition of simple schizophrenia, which had remained latent until this time.

In old age, there may appear a kind of schizophrenia whose previous manifestations had not occurred except in the form of an exaggerated schizothymic temperament, or of clearly manifest schizoid behavior, and whose emergence is the result of a general debilitation of the individual, both organic and psychic, which makes him senile. It usually appears with the signs of menopause and andropause, and a similar condition to that of simple schizophrenia may appear or, more commonly, to that of paranoid schizophrenia. Simple schizophrenia, hebephrenia, and senile schizophrenia are a serious family and social problem, requiring special care, which can be undertaken at the home of the patient, if he can afford permanent service providers, or it may require reclusion at a specialized institution, in cases where it is not possible to have the care at home.

In short, the schizophrenic never frees himself from the feeling of being betrayed. The anguish of being, caused by birth, never develops to the anguish of existing, a natural state of dereliction caused by the natural sensation of separation. A victim of an ignored deficiency, he goes through life as if dreaming, a dream that often becomes a nightmare. Never understood by family members, which can also be schizophrenic, and who are usually at least neurotic and ignorant about how to deal with him, he martyrizes and is martyrized, often resulting in self-extermination, or the extermination of his matrix-object, an extermination that may be direct, through murder, or indirect, through the emotional wearing out caused by living with him. Incapable of developing, he disaggregates, and in the maelstrom of his disaggregation, he drags down with him everyone he can drag down, causing cataclysms in the family and often in society.

Paranoia is also a way of life that is alienated from reality as conceived by the adult. From early on, the paranoid seems different from other individuals and different from the schizophrenic as well. His incapacity to stay alone lends, to his conduct of disproportionate demand for attention, a peculiar characteristic. As in the case of schizophrenia, the ignorance of the adults who care for him, usually the mother, hinders the early diagnosis of his problem. The mother and/ or father of the paranoid may be schizophrenic, or also paranoid, or merely have a hereditary disposition to schizophrenia, or a hereditary disposition to paranoia, or, simply, be fixated in a neurotic process of existence.

It is important to highlight that the paranoid state as such is, as schizophrenia, a legitimate way of being, not chosen by the individual, and over which he does not have the slightest responsibility. In the case of paranoia, however, there is no organic-genetic data that indicates possible internal pathogenic stimuli, nor is there psycho-genetic data that indicate possible external pathogenic stimuli. The primordial event of the first meeting of the individual with the world, that is, with the mother figure, which is pre-object and thus remains in the schizophrenic, nevertheless begins to be worked on by the paranoid in a precarious object manner. The malformation of the “I” starts in function of the original historical debility. His search is no longer blind, since his relationship is already object-like. But this object relation, not very satisfying, may achieve only to a very precarious reflective consciousness, predominating spontaneous consciousness, which feeds foolish conduct; such conduct reflects an unconscious living, not allowing him a truly healthy distance from other people and things.

The morality of the paranoid is absolutely distorted, with apparent independence; his connection with people occurs in such a lively way in the imagination, that his pseudo-capacity to stay alone gives the impression that he is an adult individual, who is psychically self-sufficient. A phobic, obsessive or hysterical mother, permanently provokes or feeds crises that aggravate the condition of the paranoid child, who already has difficulty organizing his logical world based on reality. He responds to the world always in a fantasized way, at the inferior rational level which can be naive-realist or dreamy-solipsist. His rationalization is always in the form of faking data in the apparent interest of showing that he is the possessor of the truth. His apparent intention is to flee punishment at any cost; however, his mythicalness which is affirmative, sadistic, is, at the same time, contradictorily negative, masochistic.

His perception, although unitary, is of a basically defective structuring, of an accidental pseudo-harmony. Although he tries to explain to himself the mechanics of his interior and exterior world, his only intent is the conquest, although full of guilt, of power over others. He notices that, in and outside himself, everything that occurs depends on option and on action, but he creates laws of responsibility and of commitment that are absolutely convenient for him at the moment. Each failure to dominate sends him to pseudo-acquiescence, only long enough to engender and put into action new strategies. His impotence to live in a real world impels him to ever more daring attempts to create situations in which his purposes triumph at any cost.

It all indicates that paranoia, characterized by the apparently logical construction of thought, which subordinates all psychic activity to its ends, also cannot be explained like the different forms of schizophrenia, as a simple reaction to the difficulties of existence. There is an internal motivation, which supplies the themes, and there is a permanent consistency of thought, will and action related to each theme. The ratiocinations develop in an orderly way, clearly and coherently, which is why the paranoid involves the speakers nearby and draws them to participate in his kind of delusion, which to them seems to be relatively plausible. Rigid, proud, suspicious, aggressive, the paranoid is a pseudo-leader, relatively successful until his own need for self-punishment reveals the occurrences that lead him to failure. In the event he is successful, he promotes an internal process of self-humiliation.

At the level of chronological development, one may observe the following conduct. Since early childhood they prove to be dominating, those children who are always claiming the ownership of objects and entitlements; this kind of attitude is prolonged throughout his existence, adding different themes according to each phase of his life, always in defense of honor and justice, and he may even go as far as to assassinate. In adolescence, there appear the passionate idealists, with the most varied ideological demands to compensate their own inferiority. In youth, there appear the inventors and discoverers, demanding recognition for their merits. Also in youth, there begins two types of highly passionate reactions: the delusion of infidelity and of rivalry, and the delusional illusion of being infinitely loved. Either of these types of delusion may be prolonged throughout his existence, since usually the paranoid does not suffer from an intellectual deficit.

Specific cases that usually occur are the so called sensitive delusions of relation and delusions of interpretation, with very similar characteristics. In the first instance, individuals who are shy, sensitive and anxious become full of scruples and extremely susceptible in social relations, feeling that they are the object of particular evilness or premeditated humiliation by a person or a group of people. In the second case, the individual feels the need to explain everything, to decipher everything, to organize everything, in function of a basic belief that offers him infallible means of exogenous interpretations, connected to the data provided by the senses, or endogenous interpretations, connected to the data provided by bodily sensations, by the exercise of thought, by dreams, by images or by ideas that pass through his mind against his will.

Between pure paranoia and simple schizophrenia one may perceive, serving at times one and at times the other, chronic states of hallucinations, which are perceptions without an object, ones that the individual considers absolutely real. Initially, there are alterations of humor, of feelings or of consciousness, with s suspicion that he is being observed, or that he is capable of transmitting and/or of receiving thoughts and energizing parts of the body with the power of his mind. Afterwards there is the onset of a triple automatism: ideo-verbal, with the impression of hearing voices; sensorial and sensitive, with the impression of visual, gustative, olfactory and kinesthetic sensations; psychomotor, with the impression of kinesthetic impositions. Such states serve the binomial persecuted-persecutor, mainly in the spheres of freedom and of intimacy, and the individual may even imagine a second personality, inside himself, which takes a hold of him or persecutes him. In simple schizophrenia, the individuals suffer from an intellectual deficit, which does not occur in paranoia.

Another aspect to be considered are the so called fantastic delusions, with themes coming from the impressive imaginative richness and at the same time a good simultaneous adaptation to the real and fantastic world. Such individuals, because they do not suffer from an intellectual deficit, make the diagnosis impossible if the adult who lives with them does not have sufficient knowledge to perceive their internal drama. The fantastic delusions, also called paraphrenia, are somewhere between pure paranoia and paranoid schizophrenia and they can also serve at times one or the other. The main characteristics of the fantastic delusions are the following. Thought is paralogistic, mythological, unreasonable, magical, archetypical, availing itself of the collective representations of the primitive, and it may even be highly aesthetic. Megalomania is fundamental, with themes of influence, persecution and grandeur. Fabulation surpasses, by far, the elements supplied by hallucination. The delusional world occurs in parallel to the real world, and the individual is able to correctly operate in all his social roles.

In fact, it can be said that the term paranoia encompasses all these aspects of alienation, whether they are the systematized chronic delusions that characterize pure paranoia, or the chronic hallucinatory delusions that characterize the paranoia sensitive to relation and interpretation, or the fantastic delusions that characterize paraphrenic paranoia. In order, interpretation, hallucination and fabulation constitute the mechanisms of the individual who, not surrendering himself to the diffuse pre-object anguish, seeks a precarious object relation, with a phobic dependence, which is common from nine to eighteen months of age, or with an obsessive reaction, common from eighteen to thirty six months. The individual remains in the schema of the impotent abandoned person, whose reactions are of bravado or of beatitude intelligently devised, yet always carrying in its essence disguised or declared self-flagellation.

In sum, the paranoid never frees himself from the sensation of having being betrayed and being abandoned. The residua of the anguish of being remain as a background on which the phobia of being unfolds (caused by the fact that he is alone), which never develops into the phobia of existing (a reflection on fear), and the obsession of being (caused by the need to react), which never develops into the obsession of existing (a reflection on obsession). Also a victim of an ignored deficiency, he goes through life in a state alternating between dream and reality. Not understood by his family members, who if they are not schizophrenic or paranoid themselves, are generally, at least neurotic or ignorant of how to deal with him, he develops, in a very sophisticated way, the theme of persecuted-persecutor, since he does not suffer from a mental deficit. His weapon is shrewdness, which is a double-edged sword, since when harming others he always remains exposed in order to satisfy his secret desire to be harmed. Fearful of the immeasurable power he thinks he has, he seeks, deep down, someone more powerful than him that can restrain him and save him from himself.

Mania is a crisis of alienation from reality as conceived by the adult. It is commonly manifested beginning with an emotion and it occurs, usually, during youth. It may appear for the first time at the time of menopause and andropause. It also may occur, however, that it only manifests itself in old age. The manic person suffers from hyper-excitement of the psychic functions, with exaltation of humor and the progression of impulsive, inappropriate behavior. The crises of mania are, thus, outbreaks of disorderly and excessive liberation of vital energy at the psychic, psychomotor and neuro-vegetative levels. The crisis is easily perceived and, if there has already been an earlier episode, the family members can easily notice the signs that precede it, which consist of unmotivated emotional exaltation.

It is important to point out that the manic crisis is independent of the individual and he therefore has no responsibility over it. There are a lot of organic-genetic data that indicate possible internal and external pathological stimuli. The psycho-genetic data that indicate possible external pathological stimuli reveal their function to be of mere inciters or facilitators of the crisis. There is a sudden and progressive return to the state that is prior to the appearance and dominance of the frustrations. The anguish of being is installed, in its pre-object form, and the unrestrained oral fixation of all desires appears, as an escape from anguish, in the form of thirst, hunger, orgiastic sexual desires and disorderly impulses in general. It is the total absence of reflective consciousness and it is the direct living of the devouring unconsciousness at its fiercest.

The morality of the manic person in crisis is non-existent. Any individuals or objects that serve his orgiastic purposes are used without the least sense of limitations. A phobic, obsessive, or hysterical individual provokes or feeds, permanently, crises that aggravate the structure of the manic person, who is not able to restrain compulsions and he exploits, fully, the fears and alienation of everyone around him. For the manic person there is only the logic of pleasure. He responds to the world at the irrational level of voracity. His sole intention is to let loose his instincts, availing himself of a sadomasochistic myth without parallels.

His perception, although unitary, is basically unstructured, of an absolute pseudo-harmony with the purpose of his manic existing. It only operates directed towards the objects of his exaltation, not withstanding any impediments to the satisfaction of his desires. The manic person does not seek any explanations about his own being and, obviously, not about his being-in-the-world. He notices only that within and outside himself, everything is compulsion and action, without any laws or commitment. Each failure to satisfy his impulses impels him to ever more exacerbated attempts towards his ends. His unitary vision of the world is syncretic, where the background and the figure constitute a single pattern, that of primitive cosmogony.

It all points to the fact that mania, characterized by the unbridled progression of impulses and orgiastic desires, which, like paranoia, subjugates all psychic activity to its particular ends, cannot be explained either as a simple reaction to the difficulties of existing. There is a return to a primitive organization of personality, with an internalization of vital energy, the impossibility of a true reconnection and the constant inability to assimilate impulsive conduct. Firstly, there are signs of disturbances in the functions of synthesis, an alteration in lucidity and a temporal-ethical destruction of consciousness. Secondly, there is risky behavior, fiction or fabulation and the liberation of impulses. Once the equilibrium of consciousness is broken, the manic person dilates his existence to the maximum of his possibilities of optimism and illusion. A manic crisis may last up to several months.

At the level of chronological development, the following characteristics conduct of a manic crisis may be observed. A depressive phase soon followed by emotional exaltation, which occurs for a few hours or days, or the sudden onset of a euphoric feeling of well-being with the need of intense movement. The crisis proper then sets in, and one can note: a presentation characteristic of the individual, a high-spirited countenance, extravagant clothing, logorrhea, agitation to the point of frenzy; psychic excitation, with an acceleration of all psychic processes, which include, precipitation of mental representations, a quick and superficial association of ideas, dispersion of spontaneous attention, distorted perceptions of reality; exaltation of humor, with euphoria of positive and negative affects and excessive erotic excitation; psychomotor excitation, with excessive activities in general.

Particular cases that commonly occur are those in which a certain characteristic is dominant. In simple manic excitation, there is only disorderly hyperactivity, with indefatigability. In delusional and hallucinatory mania, there is a deeper de-structuring of consciousness, with delusions of grandeur, of power and prophecy. In confused mania, there are states of great agitation, with disordered thoughts and the flight of ideas. In the manic frenzy, there is a typical agitation and obscuring of consciousness, with general signs of organic exhaustion, which may become extremely severe. In the mixed manic-depressive state, there is an alternation between mania and melancholy, with the conflicts of consciousness of a psychic structure polarized by antagonisms.

Between pure mania and melancholy one may note, at times serving one, and at times the other, chronic states of mania, which are established onto a permanent condition of intellectual exaltation, mood variations and unreasonable activity. This chronicity may occur either after several acute crises of mania, as well as in middle age, more commonly in the woman, or at old age. The chronicity of mania encompasses several modalities, each with its own characteristics. The symptoms may disappear after several years. There may be a simple chronicity. There may be a periodic attenuation of this condition to the point of almost attaining normality. There may be the establishment of a chronic delusion of little severity. There may be senile demential involution.

Another aspect to be considered are the so called symptomatic manias, whose etiological factors can be detected by a systematic clinical examination. In case of a senile or pre-senile outburst, they may be triggered as a result of disturbances of cell nutrition, of vascular origin, or self-intoxication by influence of the dysfunction of an organ or several of them. In the event of a toxic outburst, they may be triggered as a result of the absorption, by the organism, of small doses of alcohol, cocaine, amphetamines, cortisone, etc. In the case of post-traumatic outbursts, they may come about after a coma, which may even become chronic. In the case of states resulting from affection diseases of the diencephalon and hypothalamic region, they may result mainly from tumors in these regions. In the case of endocrinal syndromes, the manic outbursts result from the hyper-functioning of the thyroid, hypophysis, and adrenal glands, and it is common to have outbursts during puberty, the puerperal period, menopause, and during the period of andropause.

In fact, it can be said that the term mania encompasses all these aspects of alienation, whether they are states of hyper-excitation of the psychic functions, which characterize pure mania, or states with a dominant profile, which characterize simple mania, delusional and hallucinatory manias, confused mania, either with frenzy or mixed, or symptomatic states, which characterize senile and pre-senile manias, toxic mania, post-traumatic mania, diencephalic and hypothalamic mania and endocrinal mania. It must be noted that, in any of the cases, there may be, as a result of them or in function of a typical constitution, a permanent condition of exaltation.

Finally, the manic person, in function of the urgency of the instinctive demands of his organism, whether directly resulting from endogenous organic and/or psychic needs, or induced by exogenous organic and/or psychic influences, goes straight into anguish, which may be diffuse, syncretic, globalizing. Thus, placing himself in the position of an unbridled animal, a state prior to any recognition of frustration, there is the establishment of primitive irrational living, mythical, orgiastic. Depending on his influence in the environment, he drags the group to the chiliastic liberating living, one that seeks ecstasy without constraint as a catharsis for repressed impulses up to the limit bearable for survival.

Melancholy is a crisis of alienation from reality as conceived by the adult. It is commonly manifested beginning with an emotion shock or a situation of conflict. It may occur at any age, but it is more common to appear at menopause and andropause. It may also occur, however, that it only manifests itself in old age. The melancholic person suffers from a reduction of his psychic functions, with low moods and a general impoverishment of his instinctive-affective demands. The crises of melancholy are, thus, the living of generalized and direct impoverishment of vital energy at the psychic, psychomotor and neuro-vegetative levels. The crisis sets in slowly, making the situation difficult to be clearly perceived by family members, even when there has already been an earlier crisis.

It is important to point out that the melancholic crisis is independent of the individual, and he therefore has no responsibility for it. The organic-genetic data indicate possible internal and external pathological stimuli, although several, have not had their endogeny conclusively established. The psycho-genetic data that point to possible external pathological stimuli show only their function as inciters or facilitators of the crisis. There is a slow and progressive return to the state that is prior to the appearance of the first frustrations. The anguish of losing the object is installed, attended by harm to the natural mechanisms of oral satisfaction, this anguish manifesting itself in the form of a general lack of appetite, including of sexual appetite and insomnia. It is the absence of spontaneous consciousness in its aspects of an upholder of survival, and it is the direct living of the self-devouring unconsciousness in all its drama.

The morality of the melancholic person is the background of his crisis. He considers all individuals or objects necessary to satisfy even the smallest needs of his organism and psyche inaccessible. A phobic, obsessive, or hysterical individual provokes or feeds, permanently, crises that aggravate the condition of the melancholic person, who always sees himself at fault, guilty, owing, indignant, deserver of abandonment and eternal condemnation. For the melancholic person there is only the logic of suffering. He responds to the world in the irrational form of a lack of appetite. His sole intention is to live his moral hardship of self-punishment, for not having lived up to the expectations of those individuals to which he considers himself in debt.

His perception is, as that of the paranoid and manic person, unitary, of a basically unstructured unity, and pseudo-harmonic, of an absolute pseudo-harmony with the purpose of his melancholic existing. It is directed only towards the objects of his pain, and he is unable to bear any help in satisfying his desires. He establishes a vision of his being and of his being-in-the-world based on the denial of the meaning of existing. He notices only that, within and outside himself, everything is devitalization and apathy, without any expectations, or any kind of future. Each confirmation of loss makes him suffer ever greater regrets and discouragement. His unitary vision of the world is syncretic, where the background and the figure constitute a single pattern, that of primitive cosmogony, but in its second phase it is that of the myth of paradise lost.

It all points to the fact that melancholy, characterized by the living of intense depression with a feeling of moral pain, which, like paranoia and mania, subjugates all psychic activity to its private purposes, also may not be explained as a simple reaction to the difficulties of existing. There is a return to a primitive organization of personality, with the internalization of vital energy, the impossibility of a true reconnection, and the consequent inhibition of impulsive conduct. Firstly, there are the manifestations of the loss of the functions of synthesis, a disturbance of lucidity and temporal-ethical de-structuring of consciousness. Secondly, there is risky behavior, fiction or fabulation and the liberation of impulses. Once the equilibrium of consciousness is broken, the melancholic person dilates his existence to the maximum of his possibilities of pessimism and disillusion. A melancholic crisis can last from six to seven months.

At the level of chronological development, one may observe the following characteristic conduct of a melancholic crisis. A phase of asthenia, cephalalgia, a generalized lack of interest, insomnia, preoccupation, a somber mood, which may persist for weeks and sometimes even months. The crisis proper is then installed, and one may observe: a presentation characteristic of the individual, a disheartened countenance, careless clothing, muteness, moaning and crying, immobility; inhibition and abulia, with slowing of all psychic processes; depressive feelings, with deep sadness, which basically pervades the entire field of consciousness, in an atmosphere of moral pain, discontent, despair and self-accusation; there is the desire and search for death, with a refusal of food and the fixated idea of suicide, mainly at dawn.

Particular cases that commonly occur are those in which a certain characteristic is dominant. In simple melancholic depression, there is only inhibition and inaction, with fatigability. In stuporous melancholia, there is the maximum of psychomotor inhibition, with a fixed expression of pain and sadness. In anxious melancholy, there is agitation resulting from internal fear, panic-terror, with gestures of despair, supplication and the active idea of suicide. In delusional melancholy, there are themes of guilt, frustration, hypochondria, influence, denial, with an affective presentation that is pitiful, monotonous, poor, passive, divergent, connected to a remote past and/or future. In the mixed manic-depressive state, there is an alternation between melancholy and mania, with the conflicts of consciousness of a psychic structure polarized by antagonism.

Between pure melancholy and mania one may note, at times serving one, and at times the other, chronic states of melancholy, which are established onto a permanent condition of intellectual inhibition, variations of mood and unreasonable apathy. This chronicity may occur either after several acute crises of melancholy, as well as in middle age, more commonly in the woman, or at old age. The chronicity of melancholia encompasses several modalities, each with its own characteristics. The symptoms may disappear after several years. There may be a simple chronicity. There may be a periodic attenuation of this condition to the point of almost attaining normality. There may be the establishment of a chronic delusion of little severity. There may be senile demential involution.

Another aspect to be considered are the so called symptomatic melancholies, whose etiological factors can be detected by a psychosomatic clinical examination. In the case of reactive depressions, with a possible organic base, there are states of melancholy where anguish, sadness, despair, asthenia, preoccupations, phobias and hysteroid disorders predominate, with the theme of suicide emerging as a kind of blackmail. In the case of atypical melancholia, of incipient schizophrenia, the clinical condition is not centered on anguish, but on the ambivalence of extravagant behavior, with a tendency towards inertia, sadness, ideas of suicide and of guilt, hypochondria, etc. In the case of melancholy of involution or pre-senile, there is no inhibition and there are, usually, mixed states and hysterioformic disorders, which could lead to chronicity and dementia. In the case of symptomatic melancholies of cerebral and metabolic affection diseases, each condition presents a specific description.

In fact, it can be said that the term melancholia encompasses all these aspects of alienation, whether they are states of inhibition of the psychic functions, which characterize pure melancholy, or states with a dominant profile, which characterize simple, stuporous, anxious, delusional or mixed melancholy, or symptomatic states, which characterize reactive melancholies, those atypical of incipient schizophrenia, that of involution and pre-senile, and those that are symptomatic of cerebral and metabolic affection diseases. It must be noted that, in any of the cases, there may be, resulting from them or in function of a typical constitution, a permanent condition of inhibition.

Finally, the melancholic person, in function of the lack of urgency of the instinctive demands from his organism, whether directly resulting from endogenous organic and/or psychic dysfunctions, or induced by exogenous organic and/or psychic influences, goes straight into diffuse, syncretic, globalizing anguish, although now elaborated. Thus, placing himself in the position of a restrained animal, a state resulting from painful experiences of frustration, there is the establishment of primitive irrational living - mythical, degraded. Depending on his influence in the environment, he may at some point, when he desperately seeks punishment as a catharsis of inhibited impulses up to the limit bearable for survival, drag the group to the chiliastic, liberated living.

Thus, the human being, besides being a being of fear, is also a being of alienation. From birth, when he finds himself in an unknown and adverse world, at the mercy of others, without whom he is unable to survive, he brings with himself the impossibility, total or partial, of overcoming this phase. In his mind, besides fear, an inheritance from the beginning of the journey of humanity, there is also ingrained alienation, a limitation to his developmental potential. Alienation may be found in his temperament, an organic inheritance, the presence of his blood relations, which is always, a temperament of fear. It may also be found in his character, a cultural inheritance, the presence of those he lives with, which is always, a character of fear. To the motto in the existing of the human being since his first moments, which is fear, one must add the word alienation. Alienation perverts experience, transforming knowledge, which is a good, into an instrument of unreality, which is an evil.

In his primeval relation, the human being confuses himself with the matrix. The need to survive, which takes over all the living capacity of the individual, brings with it, in the psychotic individual, the tragedy of the indelible mark of fusion. He does not have the necessary potential to overcome his incapacity which, whether total or partial, is definitive. He will not overcome the anguish of having being betrayed, the memory of having-been-with, his fate being as that of an eternal castaway without a direction of his own. Expelled from the original liquid environment, which fed and nurtured him before, he will always remain attached to a receptacle, being the instrument without autonomy that he is. In the voracity of fear, the psychotic individual guarantees the unconsciousness that saves him, he is an automaton programmed by the environment where he lives, in keeping with the peculiar limitations of his programmers and of his own receptive apparatus, a half-alive living being, with little or almost no capacity for real contact with the external world.

Even if, apparently, he does not confuse himself with the matrix, the psychotic individual acts torpidly and is never able to actually break the fusion. His meager recognition of being makes him surrender to a meager commerce of existing. He does not know how to negotiate to survive. Connected to only one object at a time, he loses his point of reference every time that, due to the hazards of life, the object is substituted. He reenacts every relationship with the ineptitude of the first one, always repeating the same extremely precarious schema. To the anguish of having been betrayed, not overcome, he adds the fear of having been abandoned, the consciousness of being-without, which he is also unable to overcome and which determines the stereotype of conduct that seeks reward and avoids punishment. Although he tries to untangle himself, there remains the insuperable seduction that emanates from the matrix. His threats to flee from the protective dyad only add to the anguish of being and to the phobia of being, the tragicomic colors of obsession with the need to react, resulting from the precarious consciousness of having to be against the others. However, a masochist by conditioning, the psychotic individual, when acting sadistically towards himself, adds to his behavior the variations resulting from his life experiences, always distorted, nebulous about reality.

The linearity of the psychotic conduct always reverts the individual to the starting point. This linearity is a noticeable phenomenon of the imprisonment of consciousness. There are instances, however, in which this linearity is not easily noticeable, since the limitation is partially manifested, and the individual may seem adapted in many spheres of his existing for several years. When it occurs, the reversion can manifest itself slowly or abruptly, in the latter case, through crises. When the reversion occurs slowly, one may notice the loss of acquisitions, in the reverse order in which they took place, and the individual proceeds from the performance relating to certain roles to increasingly more rudimentary performances of the same. At the same time, the themes common to the previous phases of his life start to reappear. The obsessions start to disappear, and the fears start to prevail, which in turn, yield diffuse anguish. Whether in the case of slow reversion or in the case of reversion through crises, the psychotic individual returns to the oral stage. In any of the cases, the oral fixation can reach the phase of affirmation, voraciousness, or denial, abulia. Under certain conditions the terminal attitude of a fetus sets in.

In the case of certain crises, they may present absolutely opposite characteristics. There are individuals whose psychotic crises manifest themselves as a condition of intense euphoria, and others whose crises are manifested as a condition of abysmal sadness. In the case of reversions through crises in which the psychosis is manifested as a condition of intense euphoria, the individual starts to live as if he were in a paradise of pleasures he need not pay for; his primitive conduct brings about the reemergence of the orgiastic living of the voracious oral fixation, with all the impure, unbridled rituals of cannibalistic societies. In the case of reversion through crises in which the psychosis is manifested as a condition of abysmal sadness, the individual starts to live as if he were in an eternal purgatory, with moral debts which he imagines he will never be able to pay off; his primitive conduct brings about the reemergence of the abulic living of anti-oral fixation, with all the purifying, expiatory rituals of pacifist societies.

The problems with very little or no possibility of development of consciousness and the possibility of its involution, resulting from problems in the functioning of the organism and made more severe by problems in the functioning of the psyche, can be summarized as follows. The human being, besides being a being of fear, is also a being of alienation. In his primeval relation, the psychotic human being also confuses himself with the matrix. Even if he apparently no longer lets himself be confused with the matrix, the psychotic individual acts torpidly, unable to ever break the fusion; although he tries to untangle himself, there remains the insuperable seduction that emanates from the matrix. The linearity of the psychotic conduct often reverts the individual to the starting point. If the psychotic individual is not assisted in the linearity of his psychosis, which is pure unconsciousness, he will never achieve the meager potential that he might have, which is muddled consciousness. He must be helped to think, in order to connect himself as much as possible to reality, whether in terms of developing, or in terms of stemming involution. Only complete therapeutic assistance, with medication and psychological assistance, including the guidance of those who live with him, can reach him in the reality where he lives, paranoia, and help him to participate in the reality around him, metanoia, which he will never in fact know in its cognizable whole.

In summary, the psychoses, as the neuroses, occur as fixations, illusions, but not, as the latter, only as a result of disturbed emotions in the relationship of the psyche with the environment, but mainly as a result of an organic deficit that jeopardizes in a definitive way the working of the psyche itself. Such an organic deficit is innate (endogenous psychoses) or acquired (exogenous psychoses); in the first instance, it is incurable, and its treatment and eventual cure is therefore dependent upon the progress of science; in the second instance, it can be eradicated in certain conditions or it may become indelible, chronic, as in the first instance. The fact is that in the case of psychoses, psychotherapy only works as a support, by working on the neurotic remains of the psychotic individual and guiding their families in terms of contributing to their best adaptation to the environment.

4.6 In summary

The course of the human being, which can be observed beginning with the meeting of the spermatozoid with the ovum all the way to the transformation of the body into dust, follows a developmental schema, but there are also perturbations in it. The developmental schema encompasses, in regard to the psyche: the emergence of anguish at birth and its predominance until nine months of life; from then the emergence of fear and its predominance until eighteen months; from then the emergence of obsession and its predominance until the age of three; from then the emergence of hysteria and its predominance until the age of six; from then the emergence of latency and its predominance until the age of twelve; from then the emergence of sexual maturation and abstraction, the adolescence; from eighteen on legal age and adulthood, the mature and complete journey to life and to death.

The perturbations in the developmental schema, which are of two types, inadaptations and dysadaptations, may be treated by the psychotherapist, in their aspects of maladjustment and of neuroses, whether in individuals considered structurally normal, or in psychotic individuals that may be educated. Inasmuch as the goal of the human being is to become a person, a conscious participant in the work of developing himself and of his fellow creatures, it is presumed that he needs to know himself and the world in which he is inserted. The Analytical-phenomenological-existential psychotherapeutic Theory, esoteric, intends to offer to the psychotherapist the necessary knowledge about the human being and a technique that permits him to assist himself and his fellow creatures in their development, with the maximum economy of time and energy in the fulfillment of this task.

5 DEVELOPMENTAL SCHEMA OF THE HUMAN GROUP AND ITS PERTURBATIONS

The developmental schema of the human group is real when it deals with the entity human group, and it is conceptual when it deals with the enunciations about such an entity. The developmental schema of the human group, as that of the human being, and for the same reasons, must be the result of a kind of knowledge that is ordered according to principles and laws of an organized entity. It must also be provisory, current and receptive to the changes that occur in the system and it must be updated permanently. In the developmental schema of the human group, we have also adopted principles that are general or abstract maxims, presumably evident, principles that are suppositions or hypotheses that can be proven by experience and principles extracted from consulting experience and examining well proven facts. The human group exists, and it exists as the bond between its members, the human beings that make it up. As groupality, it is by accident, and as syntality, it is by itself, according to the categories (particular laws). As groupality, being by accident, the categories “true” or “false” do not apply. As syntality, being by itself according to the categories, it becomes susceptible to these categories, true and false, even being able, to be true in potential, a presumably essential property of every being, and false in act, a presumably accidental property, of the perverted being. Either way it is, like the human being, an entity, substance, and a substance that is a name (being-entity) and verb (being-action), it is essence and existence. It also has a place, resting or in movement. The lack of determination of the human group also approximates it to nothingness, to which it can even identify with.

The human group finds itself at the midpoint of convergence of the midpoints of the functional circles where each human being that is a member finds himself. It is therefore also inserted in reality, which is in constant change, a change only perceived when the group acquires the capacity to perceive it, as a result of the collective exercise of reason, whereupon there occurs its development, a gradual and ordered process. There is also in the group a real development, of the group itself while being, “res”, thing, which is de-envelopment, and a conceptual development, of the ideas about this being, which makes this de-envelopment explicit.

Inasmuch as the human group finds itself at the midpoint of convergence of the midpoints of the functional circles where each human being that is a member finds himself, its development depends, on the one hand, on the emergence of each member as an organism, and, on the other, on the communication of ideas of these members, which contain the truths from which the collective concept emerges. The collective concept creates culture and, therefore, the possibility of a phylogeny of cultural forms. Whether there is or not a teleology, a purpose in development, determination, in the human group, as in the human being, it is presumed, at least, the existence of a teleonomy, a direction in the process itself.

Inasmuch as the human group exists, develops and is active in its own developmental process, we hold that, as in the human being, what develops are not the ideas or the concepts, but the attitudes and opinions about them, thus arising the need to create a new system, always around the notions of the being, of nothingness, of appearance, of thinking, of duty, of value, of what must be, of power and of the meaning of everything that is. The group, like the human being, develops in constant interaction with the environment, which can facilitate and direct its development. The humanistic ideal of improvement of the human being, leading to the humanistic concept of reality and of truth, valuing the symbol, approximation, plasticity in relations, leads always to the search for new knowledge, and it makes humanism the only legitimate form for human groups to act, and the only legitimate form of acting on human groups, in terms of development.

Inasmuch as humanism is the only legitimate way of acting of human groups, and on human groups, we hold that it must direct the development of each group, which consists in the passage of groupality into syntality, which occurs as it transforms its instinctive, impulsive, unconscious living, into a living that is rational, intelligent, conscious. The group is an entity in which nothing can be separated without ceasing to be what it is; but it is also, as each human being who makes it up, a basic form of a single substance, the universal whole; it is a set of cells (each member) that are inter-related and spatially-temporally distinguishable from other sets of cells of similar structure; social life incites it to develop a syntality (a way of being superimposed on a pure and simple groupality), that is, to learn, to develop.

Inasmuch as the phenomenon of development is a learning phenomenon, we hold that the human group develops, transcends the animal nature of its members, as it reflects on the world and reflects on itself in the world, as it gets to know. If the human being is the center of all forms of knowing, the human group is a greater force, the sum total of this knowledge: it potentiates it and prompts greater conditions for development of the sciences. The development of the human group from groupality to syntality is the development of its consciousness and of its morality. Conscious of its existing, aware of its role in the game of life, the human group can continue playing as before or it can reformulate the rules of the game.

Inasmuch as the human group can reformulate its acting, we hold that it learns. The developmental schema of the human group is the history of its learning; it is the history of as many beings as there are its members. The development of the human group occurs in a predictable, gradual and ordered way, each part of its whole (each member) creating possibilities for the others. The goal of development is to become conscious and responsible. Only the group that knows itself is conscious. Only the group that is conscious of its existential destination, the educated group, that is, informed and formed, is responsible. The human group should be assisted in its developmental process until its degree of consciousness permits it to sustain its own rationality in development.

Inasmuch as the human group should be assisted in its developmental process until its degree of consciousness permits it to sustain its own rationality in development, we hold that the people and the institutions should create the conditions necessary for this education (information and formation). Every situation is educational as long as there is the presence of at least one conscious and responsible person, an educated person; the psychotherapist is, necessarily, an educated person and, furthermore, possesses the appropriate technical knowledge of his role; the basis of the educational process of the group is the knowledge of its developmental schema, which will permit it to appropriately program the actions, according to the phase in which the group finds itself. The stages of the group are: childhood, adolescence and adulthood of the group, and there can be perturbations in this schema.

5.1 Overview

Just as the human being consist of three beings, the culture being, the experience being and the actuality being, the human group consists of the number of beings who are its members. What characterizes the group is the connection between its members, which occurs in function of specific laws and principles. The members of a human group may be human beings or smaller human groups that, in this case, lose the originating characteristic of groups to acquire the current characteristic of components of a larger group, thus acting in function of the specific laws and principles that govern it. Humanity is the large group of which all the others are components and whose laws and principles they should be subject.

Groups are not simple assemblies, or collections of members, but rather result from the similarity of various of their components (common properties or family similarities), or result from the functions exercised by them, or result from both things at the same time. The human groups are communities with a history; they are physical entities, made up of organisms endowed with mental processes, people, agents of objectivations, of cultural products. The course of the human group may be observed from its emergence until its dissolution. However, the history of most human groups extends for long periods and the knowledge of it depends on a posteriori records, of questionable veracity.

Starting from the principle that, like in the development of the human being, there occurs, in the development of the human group, a predictable and observable sequence of stages, we can describe this development based on the cause and effect connections that makes it possible to move from the syncretic vision of phenomena to an analytic and synthetic vision of the same, which leads to the knowledge of the unicity of the universe. Every group, upon its emergence, begins a total-globalizing existence, based on the principle of survival, and it lasts for as long as it is seen as necessary in order to achieve that end. The pressures of its members, one upon another, are in terms of maintaining the group’s cohesion and guaranteeing the accomplishment of its end.

The manipulations of the members of the group in order to guarantee collective survival, necessary for individual survival, occur at various levels, from the coarsest impositions through force to the most subtle persuasions. The reactions to such manifestations occur according to a developmental schema common to groups, as with individuals. There is the field where the event occurs, and the way the group perceives this field at the moment the event occurs determines its behavior. The power game between the members of the group is the causer-caused of the event, every action provoking a reaction, direct or indirect, delayed or immediate, both the action and the reaction affecting the quality of the cohesion of the group.

The quality of the perception of the group depends on the emotion and intelligence acting at the moment. The quality of the conduct of the group depends on the quality of the functioning of the restraining apparatus to the impulsive response. The group acts in function of motives, and its main motive is existing. By existing, it seeks to satisfy all its needs. The barriers that it comes across makes it inhibit impulsive conduct, plan alternative conduct and put it into practice. The whole dynamics results from an adjustment of the moment of each individual that makes up the group and functions in terms of the power of the dominant majority, which can be a numeric minority.

The groupality becomes syntality in function of the transformation of the instinctive, impulsive, unconscious living of the group, into a rational, intelligent, conscious existing. In this transformation of groupality into syntality perturbations may occur that, as with the human being, may be of two types: inadaptations and dysadaptations. There is the sum of the intricacies of physio-genetic and psychogenic factors that occur in each of its members, with all the consequences resulting in group conduct. Since all the dynamics of the group results from the adjustment of the moments of each of its members, development depends on how the dominating power deals with the obstacles of the group machine.

Since any member may be an obstacle for development, the group’s assistance to each member should be provided continually. Depending on their diagnostic conditions, starting from the problems of conduct manifested and the symptoms that accompany them, the group can offer each of its members favorable conditions for their personal development and consequent positive influence on the development of the group. The perturbations of the developmental schema of the group are agents-reagents, causers-caused of the perturbed event: acts that are maladjusted, neurotic, psychotic, of retardation and psychopathic, depend on the predominance of the sum of the moments of its members.

The maladjusted acts occur in groups that, although they do not manifest other more severe symptoms, are affected at some moment by unfavorable circumstances, as a result of physical health problems or excessive pressure from the environment on some of its members. The neurotic acts occur in groups in which there is the predominance of individuals with psychogenic perturbations whose symptoms are a symbolic expression of the psychic conflicts that occurred in the childhood of each one. The psychotic acts occur in groups in which there is the predominance of individuals with primary perturbations in the relation of their vital energy with reality, causing its internalization. The acts of retardation result from the predominance of retarded members. The psychopathic acts result from the predominance of psychopathic members.

In sum, the human group emerges, develops and dissolves. The other groups from the greater community are compelled to assist it for survival’s sake, since its existence and acts may be useful or damaging to the other groups, directly affecting the balance of the community as a whole. Human groups manipulate each other, seeking their own survival, which depends on the survival of the other groups. The manipulations occur according to a developmental schema common to most groups, though there may be perturbations in the schema (inadaptations and dysadaptations), that manifest themselves as unadjusted, neurotic, psychotic, of retardation and psychopathic attitudes.

History and tradition offer the resources for humanization, for the transformation of groupality into syntality. The group organizes its living searching for these resources in theology, philosophy and science. The Analytical-phenomenological-existential psychotherapeutic Theory, esoteric, a theological-philosophic-scientific thinking about tradition, offers the analytical-phenomenological-existential psychotherapeutic technique, esoteric, which is the appropriate procedure to acquire the phenomenological-existential group attitude, which consists in a group consciousness (primarily placed in a belief in the exterior world) that places itself as a transcendental consciousness, which gives meaning to day-to-day life instead of merely letting itself be taken by the current of everyday events.

5.2 The infancy of the group

The emergence of the group is the diametric opposite of the birth of a child. While in the latter there occurs a mutual effort, from the child and the mother, in the form of breaking physical ties, in the case of the formation of the group there occurs a spontaneous assembly of individuals, in the search for mutual protection. Feeling alone, individuals instinctively assemble, coming together in function of the day-to-day organic needs. The power of these organic needs determines specific assemblies around common actions. The need for food is followed by that of shelter and sex, in that order, which makes the nuclear family (father, mother, children) a small natural aggregation within a larger necessary aggregation, the community.

The beginning of any group results, thus, from the search for a solution to the problem of anguish of being, of being alone. This beginning is common in animals and, generally, is found throughout all of nature, although without emotion in the vegetal and animal kingdoms, in function of the attraction-repulsion principle that makes it possible to presume a psychoid property of matter in any of its stages. What characterizes the infancy of the group is, as in the infancy of the individual, the dependence, initially unconscious, pre-object, and later conscious, object, of spontaneous objectivity, precarious, primitive. Five stages of this dependence may be observed: that of the emotion shock (anguish), that of the emotion anticipation-fear (phobia), that of the emotion anticipation-anger (obsession), that of the emotion anticipation-false-love (hysteria) and that of the review of them (latency).

In its first stage, that of the emotion shock, the group lives in function of the needs at the moment in which they emerge. In general its members revolve around a center, a symbol, which may be a place or an individual, or both. In moments of satiety, the members of the group capable of movement risk incursion into other environments and into other groups, but at the time of need they return to the group of origin; it may occur that some other group satisfies the needs of the individual, and that he remains there. The characteristic of this stage is the complete absence of predictability, each need taking the group by surprise as though it were the first time.

The group that lives in this stage lives in the dynamic field, governed by the primacy of instinct, instructed by perception in space, in the “here and now”, prototaxic, of momentary states, taken by the emotion shock, without any other kind of defense. There is a complete fusion of the members, an automatic global perception and equally automatic responses. The consciousness of the group is spontaneous, immediate, of the “here and now”, syncretic, and its living is primary-totalizing: the individuals are unable to see themselves separate from each other and from things, the group lives the end but has no consciousness of it. There is nothing but purely reflexive and instinctive acts and one cannot, strictly speaking, talk about intelligence, except that of the directing dynamic potency of the universe, which guides the vital processes.

Historically, in the history of humanity, there is no record of the existence of such groups that, even though logically they must have existed, certainly belonged to prehistory, and their incapacity to develop to the next stage led them, inexorably, to extinction. In the history of each group that develops, however, this stage can be observed, whether naturally or experimentally. Socially speaking, one can place marginalized groups in this stage, incapable of producing, of providing for their own survival, in general as a result of severe physical and/or mental deficiencies that place them at the mercy of institutionalized or private charity.

In its second stage, that of the emotion anticipated-fear, the group initially expands its living field to that of determination. Conscious of the repetition of its needs, it seeks to satisfy them when they emerge again. At the same time, it begins to associate its successes to the conduct immediately prior to the events, associations that are in general random, paratactic, and the group becomes confused when, upon having the conduct considered appropriate, it does not obtain what it wants. The center around which its members revolve is, thus, one individual, continuing to consider sacred the place and all of the signs referring to them, the individual and the place. The leader, the totem and taboos are instituted. This is the installed object relationship, with the development to the fields of intention and imagination.

The group that lives this second stage lives in the fields of dynamic stimulus-response, of intention and of imagination, governed by the primacy of instinct, but now with the coloring of impulse, instructed by a kind of perception that, even though now in time and in duration, does not offer the elements to free the group from the dichotomy of the basic poles that have been guiding its existence since its emergence: satisfaction-relief and dissatisfaction-anguish. There is a complete distortion of cause and effect in the relationship between its members, leading to an unreasonable relationship of obedience that cause phobia of the object in whose hands the group feels its destiny is irrefutably entrusted. With the emergence of intelligent conduct, even though still at the level of direct stimulation and of almost immediate response, there appear group habits that will guarantee continuing development.

Historically, in the history of humanity, there are abundant records of the existence of such groups, from the most ancient to those of today. They are groups that evolved from the unconscious, pre-object, gregarious stage to the conscious, object stage, although of a spontaneous primary-totalizing consciousness. Such groups elect a leader to make him responsible for their survival and they obey him, whether satisfied or not with his acts. In the history of every group that develops one can observe this stage, whether naturally or experimentally. Socially speaking, one can place in this stage marginalized groups that, although they produce and promote their survival, are unable as a result of physical and/or mental deficiencies to assume the direction of their destiny.

In its third stage, that of the emotion anticipation-anger, the group broadens its living field beyond the limitations of space, into time. Conscious of the repetition of its needs and of the futility of passive obedience (fear), it seeks, at moments of satiety, to react against this dependence. At the same time, it increases the array of possibilities of responses, initially, however, still at the level of a representation of what occurred and what is occurring, with a little anticipation of what will occur, always foreseeing punishments that were either real or imaginary ones. The center around which its members revolve, the idealized leader in which it had invested its hope, has now lost his credibility and is vilified. This is the belligerent object relationship, the permanent insistence that its demands be met.

The group that lives this third stage lives the fields of dynamic, of determination, of intention and of imagination, and develops from resentment (fear) to imagination of the retaliation (obsession). Ignoring, however, the parameters of the group occurrence, its reaction is destined to fail. Its perception of reality is still distorted and its very precarious notion of cause and effect still makes its movements of revolt contain in their essence the elements for the “punishment” for the “crime” of “daring.” There is then an unreasonable relationship of disobedience, which causes an obsessive reaction against the object in whose hands it has placed its destiny. However, as its intelligent conduct starts to be guided by the capacity to mentally represent situations, the group habits that guarantee the continuity of development become increasingly more established.

Historically, in the history of humanity, there are also abundant records of the existence of such groups, from the most ancient to those of today. They are groups that evolved from the unconscious, pre-object, gregarious stage, passing through the conscious, precarious object stage of spontaneous primary-totalizing consciousness, to the conscious, precarious object stage of spontaneous quarrelling consciousness. Such groups follow a leader to make him responsible for their survival and they disobey him, whether satisfied or not with his actions. In the history of every group that develops one can observe this stage, whether naturally or experimentally. Socially speaking, one can place in this stage marginalized groups that, although they produce and promote their survival, are also unable as a result of physical and/or mental deficiencies to assume real responsibility for their destiny.

In its fourth stage, that of the emotion anticipation-love, false love, the group broadens illimitably its living field of imagination. Conscious of the repetition of its needs and of the futility of unconditional obedience (fear) or of obstinate disobedience (obsession), it seeks, at moments of satiety, to devise strategic plans of conduct. At the same time, it increases the array of possibilities of responses more and more, trying out the created “roles”, acting unrestrainedly and living the circularity of the tempestuous returns to unconscious gregariousness (anguish) or conscious gregariousness (fear), and to revolt (obsession), each conduct, however, lasts a short time and has a peculiar theatrical characteristic.

The group that lives this fourth stage lives the fields of dynamic, of determination, of intention and of exacerbated imagination, and develops from the imagination of retaliation (obsession) to the imagination of “the best possible role” (hysteria). Aware that not every crime leads to punishment, the group dares to try everything in order to reach its purpose without risking punishment. Since the crime-punishment dichotomy has been broken, there is the establishment of pseudo-freedom, shrewdness. However, still ignoring the dynamics of group relations, failure continues to be habitual. There is then an unreasonable relationship of planned obedience which causes the hysterical conduct of pleasing the leader at any cost. The capacity to mentally represent situations, however, permits development to continue by maintaining basic group habits, vital for the group.

Historically, in the history of humanity, there are also abundant records of the existence of such groups, from the most ancient to those of today. They are groups that evolved from the gregarious stage, both conscious and primarily unconscious, passing through the quarrelling conscious stage, to the sly conscious stage. Such groups follow a leader in order to make him responsible for their survival and they ostensibly obey him, trying to seduce him by exhibiting conduct that they consider appropriate to lead him to have the attitudes they want. One can observe this stage in groups, whether naturally or experimentally. Socially speaking, one can place in this stage apparently adapted groups that assume a pseudo-responsibility for their existence, a false acquiescence to social patterns.

In its fifth stage, that of the conscious review of its conducts with the objective of directing itself, the group inaugurates the field of elevation, even though only at the level of concrete situations, of practicality. Conscious of the repetition of its needs and of the futility of unconditional obedience (fear), or of obstinate disobedience (obsession), or of false obedience (hysteria), it seeks, at moments of satiety, to reflect upon the dynamics of relationships, to discover the true cause and effect relations. Syntactic perception of real cause and effect permits the group to have methodic doubt, which leads it to a relative stability, maturity, which induces it to become better informed, to learn, about the world.

The group that lives this fifth stage lives the fields of dynamic, of determination, of intention, of imagination and of elevation, even though elevation is still connected only to the concrete and to the memory of the concrete. The attempts of the group in terms of logically explaining its conduct, after having realized the inappropriateness of its disorderly varied conduct, are the result of the perception that, besides the fact that every situation has its peculiarities and not every crime leads to punishment, even possibly leading to reward, it is necessary to ponder over the convenient way of acting. There is then a reasonable relationship of dialogue with the leader, a dialogue that is naive but practical, guaranteeing the group habits necessary for survival.

Historically, in the history of humanity, there are some records, although scarce, of the existence of such groups, from the most ancient to those of today. They are groups that evolved from the conscious and primarily unconscious gregarious stage, the quarrelling conscious and the sly conscious stage, to the practical conscious stage which is already reflective, but on the concrete. Such groups follow a leader in order for him to coordinate the collective efforts in terms of satisfying its needs in the simplest way possible. One can observe this stage in groups, naturally or experimentally. Socially speaking, one can place in this stage truly adapted groups, but it is an adaptation that is pragmatic, connected only to the material and the immediate.

Finally, the childhood of the group is a period of preparation for group life in which development, which is always development in terms of ever greater equilibrium, starts to encompass, gradually, the living fields, the corresponding perceptions and emotions, as a result of the adjustment among its members, which occurs in function of dialogues that are increasingly more intelligent, which permits greater and greater cooperation. During this period, the group goes from total unconsciousness, passing through passive, quarrelling and sly consciousness, to practical consciousness. Thus is prepared the foundation on which is settled the progressive construction of the human group, which seeks survival, including reproduction, and there emerges the next period, which is adolescence.

5.3 The adolescence of the group

What characterizes the adolescence of the group is, as the adolescence of the individual, counter-dependency, initially reflective, a shy and provisory reflectiveness, and then fluent and definitive. The event that marks this phase is the emergence of the rational-abstract assimilation of the living. The apparent balance of the infantile maturity of the group is put to the test in function of this new treatment of data, of methodic doubt at the level of abstraction. There is the re-thinking of the previous experiences of the anguished search for fellowship, of phobic dependence, of obsessive reaction, of hysterical pseudo-submission. This review is crowned by relative adolescent maturity, achieved through probing and cooperativeness.

In its first stage, that of shy and provisory reflection, the lack of information aggravates the doubts. The living in the field of elevation is broadened, now at the level of abstraction, creating conditions for the group to start questioning, also philosophically, the real value of the guidelines of life that had been ruling its living. Negativism becomes the dominant theme of its reactions and the group extensively uses the rational-abstract form to feed its questioning on the meaning of life. It begins to free itself from pre-established group habits and to rehearse its own and original lifestyles. Its fight against the leader becomes intense, and he either succumbs to the demands of the group or is substituted.

The group that lives in this first stage becomes caricatured, since it no longer lives the relationship schema of its infancy, nor does it stop being strongly affected by its remains. Its conduct varies with great lability, sometimes imbued with anguish, at other times with fear, or with obsession, or with hysteria. Although its spontaneous reaction is that of the emotion anticipation-anger, every time its apparent maturity is upset, reason leads it to seek well thought out reactions of the emotion anticipation-love, but still without discernment about the ways to give continuity to the established formulas of its life “slogans” based on the general schema of “peace and love”.

Historically, in the history of humanity, the records of the existence of such groups are usually restricted to the living of chronologically pre-adolescent groups, from the most ancient to those of today. They are groups that have developed from the infantile stages, but without the economic-financial infrastructure, they easily become unstructured, as soon as each member becomes stable in an inferior or superior stage and connects itself to already formed groups that satisfy more his needs of regression or of progress. Socially speaking, one can place in this stage groups that, incapable of maintaining a relationship of production, marginalize themselves and dissolve.

In its second stage, that of fluent and definitive reflection, the group systematically seeks information. As a result, the living in the field of elevation starts to acquire truly ethical proportions. Its philosophical questioning is no longer negativist. Since their own and original life styles predominant in the previous stage did not present practical results in terms of productivity and safety for its survival, they are gradually abandoned and substituted by new group habits, and the old habits that have resisted the real-actual examination of their utility are taken up again. The group does not fight against the leader, but directs and checks its leadership.

The group that lives this second stage becomes more consistent, since it no longer feeds the originality of the first stage. Its conduct, no longer so labile, is the result of a higher assimilation of the remains of anguish, fear, obsession and hysteria. Although its spontaneous reaction is that of the emotion anticipation-fear every time its apparent maturity is upset, reason leads it to seek to consolidate reactions that are increasingly better well thought out of the emotion anticipation-love, and its greater discernment leads it to have more appropriate and less romantic conduct, less fantasized, in search of actions that are more real and lead to peace and fraternization. It increasingly works on its independence and power, which includes increasing its economic-financial support and its wealth of knowledge about the world.

Historically, in the history of humanity, the records of the existence of such groups are also usually restricted to the living of chronologically adolescent groups, from the most ancient to those of today. They are groups that have gone beyond the beginnings of adolescence, but their economic-financial and political-philosophical infrastructure do not allow them to have an independent development. Already strong enough not to regress, but yet not strong enough to progress alone, they try to join an adult group in order to be able to take their first steps towards definitive maturity. Socially speaking, they are productive groups and on the whole, promising, even though they often get lost in the naive search for “peace and love”.

Finally, the adolescence of the group is a period that consolidates the preparation for group life in which development, which is always development in terms of ever greater equilibrium, starts to direct the dynamics of the living fields, of the corresponding perceptions and emotions in terms of elevation, of sublimation of conduct. Consequently, once the first phase of adaptation of the new capacity (i.e., the capacity to abstract) is fulfilled, the human group starts to review, at increasingly higher levels, the remains of anguish, of fear, of obsession and of hysteria, corrected in a concrete and provisory way at the end of infancy, and concurrently with hypothetical-deductive ratiocination, it starts to move towards the next period, which is that of adulthood.

5.4 The adulthood of the group

What characterizes the adulthood of the group is, as in the adulthood of the individual, interdependency, initially only reflective, and then it moves towards the communion in the absolute. The living of the human group, which since its emergence, is made up of a constant rebirth, has in its adulthood the apogee of the phenomenology of its development. The group needs to know more and more in order to survive. The great problem that it permanently faces is the question of whether this knowledge is real knowledge, of what it is, or a reflection of a collective illusion. The group has the world as its object and, as part of this world, it is therefore also an object of itself. In order to move towards objectivity it needs to examine the convergence of perceptions and systematize them.

The group that lives adulthood is a group consciously committed to existence, it acts as a model, as an impetus of the progress of humanity in its journey towards the absolute. It knows that, in order to be more united, all its members must increasingly see what is true, the essence of things, which is, for those who know how to see, whole in their appearance, as a faithful picture, or as a concealment, or as a path. Although its spontaneous emotional reaction is of anticipation-love for the community and for humanity, its discernment is no longer satisfied in the current terrestrial level and its love for the absolute, for the divine, starts to take hold inside and outside its scope: the adult human group lives attentive to its own development and to the development of all groups it communicates with and, by extension, to the development of humanity.

The adult human group has as its objective to live at the maximum level of lucidity most of the time. It does not ignore the power of the past which, under the form of tradition, seeks to dictate present conduct, but it tries to prevent it from hindering the re-formulation and renewal of every day life. It is attentive to the need to keep its members sensitized to the common objective. Aware that the only way of moving towards the absolute is to live authenticity, and that the only way to contribute to learning authenticity is acceptance, the group seeks to guarantee an environment of order and respect, with an established essential minimal structure that permits it to actualize a creative existential maximum dynamics.

The adult human group lives true integral humanism, welcoming in its bosom members that are at any level of development, not allowing them to disturb the order and providing them conditions to increase their consciousness. By doing so it prevents the child from fixating on its childishness and the adolescent on its revolt, the marginalization of the sick and the irrational punishment of the delinquent. It seeks, at each moment, to resolve the contradiction conformity-inconformity, seeking to create conditions to live the superior stage that inconformity is demanding and, at the same time, to maintain the stable equilibrium of the internal and external pressures of its members and of neighboring groups.

In the eagerness to combine order and progress, the group seeks to find the causes of both conformity and inconformity, and to correct them. The symptomatic situations point to the structural failure and show the need to reformulate the norms that are favoring both phenomena. Wherever there is super-protection or disguised oppression, conformity emerges; wherever there is “laissez-faire” or disproportionate control, inconformity emerges. Keeping itself open to criticism and seeking to reformulate its norms in terms of possible improvements, the group avoids the exaggeration of moralist zeal, the conformist stagnation, and it reinvigorates its dynamics through a coherent and critical method of life, through an organized experience of programmed sublimation and release of latent ecstatic energies.

Thus the adult human group seeks to solve its existential problems by trying to work out the chiliastic, liberal-humanitarian, conservative and socialist forces in terms of democratization through consciousness. The adult group, mature, democratic, is that which admits the reality of the coexistence of the stages in the general framework of its development and in the specific framework of each one of its members, as well as the possible temporary or definitive involutions in some of them. It establishes a balanced organizational control, where there is room for chiliastic catharsis, ethical-liberal zeal, conservative balance and socialist coherence, without the exaggerations that usually accompany them, thus reducing pathologies to the level of individualities.

Historically, in the history of humanity, the records of the existence of such groups are rare, from the most ancient to those of today. They are groups that have an economic-financial and political-philosophical infrastructure that guarantees them the necessary support for independent development. Strong enough to progress alone, they seek to establish their purpose of living complete maturity, that which permits survival, reproduction, fraternal love and the journey towards the absolute, towards universal communion. Socially speaking, they are self-sufficient productive groups that create scientific, philosophical and religious culture, true models for other groups that, though beginners, want to continue their development.

Finally, the adulthood of the group is a period of complete fulfillment, for which it had been prepared since its emergence, and of preparation for its end, if and when the purpose for which it was created achieves its end. The development of the group, having reached a stable equilibrium, moves towards a new living of development, a profound living. Once the means of survival and reproduction have been guaranteed, once these needs have been fulfilled and its love for humanity has been consolidated, the mature group, whose faith in itself and in the destiny of the world leads it to a state of permanent communion and willingness to serve, naturally dissolves its boundaries and broadens its acting over the other human groups it terms of helping them in their development.

5.5 The perturbations

As in the developmental schema of the human being, there may also be perturbations in the developmental schema of the human group, perturbations that are also of two different natures: inadaptations and dysadaptations. These perturbations are the result of the saturation of the problems of its members, and they can therefore be simple maladjustments, or actions that are either neurotic, or psychotic, or of retardation, or psychopathic. The perspective of pathology in a human group is the result of the understanding that it can act in function of common objectives that are not very healthy or even unhealthy, with the pathological characteristics common to most of its members, and the fixations revealed by unresolved problems.

The group that is fixated on its infancy continues to live the phase of dependence (abdicant, hyper-personal), expecting to receive what it needs without making any effort, which encourages paternalism. The infantile group is normal while homogeneous in relation to its chronological age, which determines the predominance of certain stages, and collective anguish is acceptable in a nursery, collective phobia in a preschool for children who are nine to eighteen months, collective obsession in a preschool for children from eighteen months to three years, collective hysteria in a kindergarten (from three to six years of age). It is also normal that, as a first and brief phase during the formation of a group, there be anguish in face of the unknown, fear, obsession and hysteria in the search to adapt to the novelty.

The group that is fixated on its adolescence continues to live in the phase of counter-dependency (autocratic, hypo-personal), each member trying to impose himself, all members living in an environment of revolt (fighting) against the paternalistic leader and of denial of participation (fleeing) in the event the leader does not change his paternalistic attitude. The adolescent group is also normal while homogeneous in relation to its chronological age, from twelve to eighteen, in junior highs and high schools, or in associations of all kinds (sports groups, cultural associations). It is also normal that, as a second phase in the formation of any group, the strangeness of novelty be followed by the definition of objectives and rules of conduct.

The group acts in function of common objectives, which sensitize at least the majority of its members. The temporal-spatial schema provides the necessary support for the development of the group’s environment, which is the result of the contribution of each one of its members and enables the perceptions in function of which there are the assimilations. The assimilations or themes, allow one to check the developmental stages of the group and its perturbations. To understand its perturbations, it is necessary to study the group in its multiple nature, of each member in particular and of the set of members, in order to determine the causes of its conduct, which may present a complicated intricacy of factors.

Collective anguish is a highly significant phenomenon; it is residual of the individual situation of birth and the first months of life. It occurs as the result of the feeling of strangeness in face of any new situation. If the child, upon birth, lives the impact of the separation from the matrix, the shock of the emptiness of exterior space in relation to the uterus and the paroxysmal need to breathe, which makes his anguish a “sui generis” case, the adult usually does not deal with painful circumstances in an identical situation, even when he is thrown into space and/or feels respiratory blockage. Collective anguish is always residual, except in the case of catastrophes that can cause physical suffering that concretely justifies panic-terror.

Collective anguish is symptomatic of psychic perturbations of the group’s neurotic and/or psychotic members. It is usually triggered by traumatizing situations, revealing the anguished low threshold of tolerance to frustration and the high degree of vulnerability to anxiolytic situations. As these states of anguish are prolonged, the group feels threatened in its integrity and autonomy: its self-image and the image it has of other groups start to become increasingly selective, ambivalent and, at times, even delusional, making it incapable of becoming an object of itself and of other groups, its behavior starts to be compulsive and erratic.

The group that lives collective anguish, little by little, stops to be functional. It becomes increasingly primitive, taking ever more regressive forms. Even the more civilized groups may, as a result of anguish and panic, trigger the most unpredictable impulsive conduct, and even extreme violence. Such groups usually become mythical and start to live truly paranoid delusions of grandeur. The underlying oral fixation of its members, exacerbated by anguish, impels anarchic activities; activating movements emerge as a reaction to real or imaginary oppression. Collective anguish is thus the result of a contagious situation, and the pathology must be treated by diminishing it to the level of the individualities that gave rise to them.

It may be said that collective anguish is, necessarily, a passing situation in the condition of collective neurotic conduct, and it should naturally develop, in a short time, to collective phobia. The prolongation of collective anguish characterizes the severity and the psychotic background of the situation. The group seeks to find equilibrium using preservation instincts with aggressiveness at its service, under the primacy of credulity, awe and excessive sensibility, instantly reacting to all kinds of noise, rumors and false alarms; the group surrenders to myths and “slogans”, to simplistic and stereotypical definitions; it lives paroxysmal and panic emotions, oscillating from one paroxysm to its opposite paroxysm, moving easily from one extreme to the other.

Historically, in the history of humanity, there are abundant records of the existence of such groups, from the most ancient to those of today. They are groups that have become fixated at the lowest stage, or that have regressed to it, a stage that corresponds to that of birth and the primeval fight of the newborn to survive. However, as the adults have the maturity of the organism, collective anguish, although resulting from the same source, the emotion shock, is manifested with the vigor of adult reactions. The emotional shock of the group is always triggered by a leadership crisis, by a feeling of being betrayed by the leader, and its search for catharsis is chiliastic-instinctive, of value in itself, this peculiar form of resolution. Socially speaking, however, such a solution is unsustainable and the group is usually dissolved.

Collective phobia is also a highly significant phenomenon, residual of the individual situation from the age of nine to eighteen months of life. It occurs in function of the need to dislocate collective anguish, which is pre-object, to a common object, usually the leader. If the child between nine and eighteen months lives the sensation of being alone, the adult does not usually face, in circumstances of abandonment, an identical situation, even when confined to a restricted environment. Collective phobia is always residual, except for critical episodes that may give rise to physical needs that concretely justify its members’ fears that their survival is really threatened.

Collective phobias are also symptomatic of psychic perturbations of the group’s neurotic and psychotic members. They are usually triggered by traumatizing situations, where the phobic members reveal low resistance to frustration and are very vulnerable to anxiolytic situations. As these states of fear are prolonged, the group feels the threat of dissolution and tries to guarantee its survival by exaggerating subservience and encouraging, through devotion to a common object, intra-group links: the image of abandonment that it has of itself and of other groups makes it seek intra- and inter-group fraternization so as to guarantee, at any cost, the supplies it needs to survive.

The group that lives collective phobia slowly tries to become functional. It becomes increasingly gregarious, taking on forms that are less regressive than the previous stage. Even groups that are more regressed by collective pre-anguish are able to react, through their attachment to the leader, and avoid their dissolution. Such groups usually become sedentary, practical, focused on the immediate practicality of “our daily bread”. The still underlying oral fixation of their members, pacified by fear, inspires the liberal attitude; pacifist movements emerge, a kind of pacifism that is diffident and simplistic. The collective phobias are also the result of a contagious situation, and the pathology should also be treated by reducing it to the level of the individualities that gave rise to it.

It may be said that collective phobia is also, necessarily, a passing situation in the condition of collective neurotic conduct, and it should naturally develop to collective obsession. The prolongation of collective phobia also characterizes the severity and the psychotic background of the situation. The group seeks to find equilibrium using preservation instincts with passivity at its service, under the primacy of utility, promptly and positively reacting to all signs of gratification, support and help; it surrenders itself to all kinds of servitude, to accepted and celebrated attitudes; it lives permanent emotions of fear, doing everything to stay united and seek protection.

Historically, in the history of humanity, there are also abundant records of the existence of such groups, from the most ancient to those of today. They are groups that have become fixated at the second stage, or that have regressed to it, a stage that corresponds to that of the fight of the child from nine to eighteen months to survive. However, as the adults have mature organisms, collective phobia, although resulting from the same source, the emotion anticipation-fear, is manifested with the vigor of adult reactions. The fear of the group is always triggered by a leadership crisis, by a feeling of being abandoned by the leader, and its search for equilibrium is liberal-instinctive, of value in itself, this peculiar form of resolution. Socially speaking, such a solution is accepted and celebrated.

Collective obsession is also a highly significant phenomenon, residual of the individual situation from the age of eighteen months to three years. It occurs in function of the need to dislocate collective phobia, which is passive-object and usually directed towards the leader, to an object-aggressive counter-phobic reaction. If the child between eighteen months and three years lives the sensation of having to react, the adult does not usually face, in circumstances of aggression, an identical situation, even when directly and intentionally attacked. Collective obsession is always residual, except for critical episodes that may give rise to physical aggression that concretely justify the need of self defense.

Collective obsessions are also symptomatic of psychic perturbations of the group’s neurotic and psychotic members. They are usually triggered by traumatizing situations, where the obsessive members reveal impulsive response to frustration and a certain vulnerability to anxiolytic situations. As these states of obsession are prolonged, the group feels the threat of dissolution and tries to guarantee its survival by exacerbating aggression and encouraging, through hatred towards a common object, intra-group links: the image of being attacked that it has of itself and of other groups makes it seek intra- and inter-group union against the common aggressor, so as to guarantee its survival at any cost.

The group that lives collective obsession seeks to maintain, at any cost, its functionality. It becomes increasingly aggressive, taking on forms that are increasingly less regressive. Even groups that are more regressed by collective phobia are able to react, through the idea of being persecuted, and prevent their dissolution. Such groups usually become belligerent, focused on a nervous kind of pugnacity. The underlying anal fixation of their members, exacerbated by obsession, inspires a conservative attitude; activist movements emerge, a kind of naive and fearless activism. The collective obsessions are also the result of a contagious situation, and the pathology should also be treated by reducing it to the level of the individualities that gave rise to it.

It may be said that collective obsession is also, necessarily, a passing situation in the condition of collective neurotic conduct, and it should naturally develop to collective hysteria. The prolongation of collective obsession also characterizes the severity and the psychotic background of the situation. The group seeks to find equilibrium using preservation instincts with aggressiveness at its service, under the primacy of pugnacity, promptly and negatively reacting to any attitudes of third parties, whether in the form of gratification, or of deprivation; it surrenders to all kinds of active resistance, to attitudes that are condemned and punished; it lives permanent emotions of anger, doing everything to be united and arm itself against the common enemy.

Historically, in the history of humanity, there are also abundant records of the existence of such groups, from the most ancient to those of today. They are groups that have become fixated at the third stage, or that have regressed to it, a stage that corresponds to that of the fight of the child from eighteen months to three years of age to survive. However, as the adults have mature organisms, collective obsession, although resulting from the same source, the emotion anticipation-anger, is manifested with the vigor of adult reactions. The anger of the group is always triggered by a leadership crisis, by a feeling of being challenged by the leader, and its search for equilibrium is conservative-instinctive, of value in itself, this peculiar form of resolution. Socially speaking, such a solution is repudiated and condemned.

Collective hysteria is also a highly significant phenomenon, residual of the individual situation from the age of three to six years. It occurs in function of the need to dislocate collective obsession, which is object-aggressive and usually directed towards the leader, to a pseudo-passive counter-obsessive object relation. If the child between three and six years lives the consciousness of the inappropriateness of reacting aggressively in an undetermined way, the adult does not usually face, in circumstances of disorientation, an identical situation, even when intentionally submitted to incongruent situations. Collective hysteria is always residual, except for critical episodes that may give rise to physical aggression that concretely justifies defense through pretense.

Collective hysterias are also symptomatic of psychic perturbations of the group’s neurotic and/or psychotic members. They are usually triggered by traumatizing situations, where the hysteric members show overwrought responses to the situation and a certain vulnerability to anxiolytic situations. As these states of hysteria are prolonged, the group feels the threat of dissolution and tries to guarantee its survival by denying reality and reinforcing, through pretence, the intra-group links: the image of being disrespected that it has of itself and of other groups, makes it seek intra- and inter-group union against the threatening reality, so as to guarantee some kind of relationship, even if superficial, for appearances sake.

The group that lives collective hysteria seeks to maintain, by means of theatricality, its functionality. It becomes increasingly superficial, taking on forms that are increasingly less regressive. Even groups that are more regressed by obsession are able to react, lest they be marginalized, and to prevent their dissolution. Such groups usually become histrionic and they develop a burlesque theatricality. The underlying phallic orientation of its members, masked by hysteria, inspires a mimicry of the conservative attitude; artistic-social movements emerge, a poor art disguised as charitable objectives. Collective hysterias are also the result of a contagious situation, and the pathology should also be treated by reducing it to the level of the individualities that gave rise to them.

It may be said that collective hysteria is also, necessarily, a passing situation in the condition of collective neurotic conduct, and it should naturally develop to collective latency. The prolongation of collective hysteria also characterizes the severity and the psychotic background of the situation. The group seeks to find an equilibrium using preservation instincts with theatricality at its service, under the primacy of pretense, reacting positively in all situations; it surrenders to the creation of the most varied roles, always seeking acceptance and applause, regardless of the coherence or morality of its conduct, as long as it avoids marginalization and guarantees its means of survival.

Historically, in the history of humanity, the existence of such groups has been a constant, from the most ancient to those of today. They are groups that have become fixated at the forth stage, or that have regressed to it, a stage that corresponds to that of the fight of the child from three years to six years of age to survive. However, as the adults have mature organisms, collective hysteria, although resulting from the same source, the emotion anticipation-love, false love, is manifested with the versatility of adult reactions. The false love of the group is always triggered by a leadership crisis, by a feeling of being disregarded by the leader, and its search for equilibrium is also conservative-instinctive, of value in itself, this peculiar form of resolution. Socially speaking, such a solution is accepted provided it does not exceed the limits of apparent good sense.

Collective latency is a “sui generis” state of the pathology of the group, a residual phenomenon of the individual situation from the age of six to twelve years. It occurs in function of the need to solve collective hysteria, which is a rational attempt to avoid the vicious circle of collective neuroses, which are always remains of the individual neuroses of its members. The group that lives collective latency seeks to maintain, by means of practical reasoning, its functionality. It becomes increasingly rational, a concrete rationality, taking on forms that are increasingly less regressive. The underlying latency in its members, inspires reflection which allows a socialist attitude; social-capitalist and social-communist movements emerge, in this order, always in the rational search for survival.

It may be said that collective latency is also, necessarily, a passing situation in the condition of collective childish conduct, and it should naturally develop to collective adolescence. The prolongation of collective latency also characterizes the severity and the psychotic background of the situation. The group seeks to find equilibrium using practical reason with concreteness at its service. Historically, in the history of humanity, there are reports of such groups, but it is nowadays that they have been multiplying and become more active. Since its pathology is current, it is difficult for people to perceive the dreamer-solipsist dynamics of social-capitalism and the naive-realist dynamics of social-communism.

Collective adolescence is still a very rare stage of the pathology of the group, a residual phenomenon of the individual situation from the age of twelve to eighteen years. It occurs in function of the need to solve collective latency, which is a rational-abstract attempt to correct the search for a solution to the vicious circle of collective neuroses merely at the rational-concrete level. The group that lives collective adolescence seeks to maintain its functionality by means of theoretical reasoning. It becomes increasingly rational, an abstract rationality, that takes on forms that are increasingly less regressive. The underlying adolescence in its members inspires reflection, which allows the beginning of the humanistic attitude; world policy movements emerge, in the rational search for survival.

It may be said that collective adolescence is also, necessarily, a passing situation in the condition of collective conduct, and it should naturally develop to collective adulthood. The prolongation of collective adolescence also characterizes the severity and the psychotic background of the situation. The group seeks to find equilibrium using theoretical reasoning and abstraction at its service. Historically, in the history of humanity, there are reports of such groups, but even today their presence and influence are quite limited. Since the group’s pathology is basically yet to come, it is almost impossible for people to perceive the idealist dynamics of social-humanism. Collective adolescence, like the other group phenomena, may develop to collective adulthood or relapse to any of the previous stages, by the action of the neurotic power or the psychotic background underlying all of them.

Collective schizophrenia is a state resulting from the predominance of collective anguish. When the group in incapable of finding the phobic solution, object, and it remains in the pre-object relationship, it fixates on the feeling of having been betrayed. The anguish of being, caused by birth, finds in the current traumatic theme of the group the environment for its emergence: the constant living of the emotion-shock. Feeling betrayed by the leader, the group seeks the instinctive-chiliastic catharsis, by martyring and seeking to be martyred, often reaching the point of self-extermination or extermination of the leader. Incapable of developing, the group breaks apart and, in the voracity of its breaking apart, drags with it everyone it can seize.

It may be said that collective schizophrenia is also, necessarily, a passing situation in the condition of collective pathological living. It is a legitimate way of being, not chosen by the group and over which it does not have the slightest responsibility. In such circumstances, the consciousness of the group is merely spontaneous and precarious, and its morality is inexistent. It responds to situations at the inferior rational level, mythical, and its intention is affectively blind, disproportionate, without a logic relationship with the circumstances under which it is manifested. Its perception is syncretic-globalizing. Every attitude leads to failure and every failure leads it to chaos. Socially speaking, it may be a necessary catharsis, revivalistic of the incidental moment, but it may also cause true cataclysms.

Collective paranoia is a state resulting from the predominance of collective phobia and obsession. When the group in incapable of finding the hysterical solution, and it remains in the object relationship of dependency alternating with attempts of counter-dependency, it fixates on the feeling of having been abandoned and having to react. The fear and obsession of being, caused by the first efforts of survival of the individual, find in the current traumatic theme of the group the environment for its emergence: the alternate living of the emotions anticipation-fear and anticipation-anger. Feeling abandoned and disregarded by the leader, the group seeks at times the liberal-instinctive equilibrium, and at other times the conservative-instinctive one, by persecuting and seeking to be persecuted. Incapable of developing, the group fears its power and does everything to be dominated.

It may be said that collective paranoia is also, necessarily, a passing situation in the condition of collective pathological living. It is, as collective schizophrenia, a legitimate way of being, not chosen by the group and over which it does not have the slightest responsibility. In such circumstances, the consciousness of the group, although now reflective, is very precarious, and its morality is completely distorted, with apparent independence. It responds to situations at the inferior rational level, naive-realistic or dreamy-solipsist, with the apparent intention of fleeing from punishment. Its perception, although unitary, is of an accidental pseudo-harmony. Every failure to dominate leads it to pseudo-acquiescence, only long enough to devise and put into action new strategies. Socially speaking, the group involves, convinces and drags.

Collective mania is, like collective schizophrenia, a state resulting from the predominance of collective anguish. When the group in incapable of finding the phobic solution, object, and it remains in the pre-object relationship, it fixates on the feeling of having been betrayed. The anguish of being, caused by birth, finds in the current traumatic theme of the group the environment for its emergence: the constant living of the emotion shock. There are outbursts of disorderly and excessive liberation of vital energy. There is a sudden or progressive return to the state previous to that of the appearance and domination of frustrations. The disorderly oral fixation of all desires (thirst, hunger and orgiastic sex) appear as a escape from the anguish of being, leading to exhaustion.

It may be said that collective mania is also, necessarily, a passing situation in the condition of collective living. It is important to point out that the maniac crisis is independent of the group, and the group therefore has no responsibility over it. In such circumstances, there is the total absence of reflective consciousness, with the direct manifestation of unconscious living in all its furor, and its morality is inexistent. It responds to situations at the irrational level of voracity, and its intention is directed towards the logic of pleasure. Its perception, although also unitary, is basically unstructured, every failure leading to the increasingly more exacerbated search for pleasure. Socially speaking, it is the orgiastic living, primitive, in the unrestrained search for ecstasy.

Collective melancholy is a state resulting from the predominance of collective phobia and anguish. When the group in incapable of finding the obsessive solution, and it remains in the object relationship of dependence, it initially fixates on the feeling of having been abandoned, and it regresses to the feeling of having being betrayed. The phobia of being, caused by the first efforts of survival of the individual, finds in the current traumatic theme of the group the environment for its emergence: the living of the emotion anticipation-fear. There happens a lowering of mood and impoverishment of vital energy. There is a slow and progressive return to the state previous to that of the appearance of the first frustrations. The anguish of the loss of the object sets in, with the damage of the natural mechanisms of oral satisfaction, manifesting itself in the form of a general lack of appetite.

It may be said that collective melancholy is also, necessarily, a passing situation in the condition of collective pathological living. It is important to point out that the melancholic crisis is independent of the group, and the group therefore has no responsibility over it. In such circumstances, there is the absence of spontaneous consciousness in its aspects of maintainer of survival, with the direct manifestation of self-devouring unconscious living in all its drama, morality being used as a background for the crisis, giving it the epithet of guilty, debtor, unworthy. It responds to situations at the irrational level of lack of appetite, with the intention of self punishment. Its perception, although also unitary, serves only to maintain pain. Socially speaking, it is the living of disheartenment and downfall.

Finally, the perturbations in the developmental schema of groups are indicators of the perturbations of the dominant majority of its members. Inasmuch as the fixations are habitual in human groups, as recorded in the history of humanity since time immemorial, it may be said that humanity, on the whole, is basically fixed in infancy, in its first four stages, with some efforts of latency at the level of infantile concreteness and adolescent abstraction. Inasmuch as a certain human group has passed through its infancy and adolescence, every repetition is residual, neurotic, and every prolonged fixation is psychotic. In the first instance, the group may be assisted by a psychotherapist and develop; in the second instance, psychotherapy only treats the neurotic remains of the neurotic and/ or psychotic members, and if there is no development, the ideal is to dissolve the group, in case its permanence is dispensable as such.

5.6 In summary

The course of the human group, which can be observed since its emergence until its dissolution, follows a developmental schema, but there are also perturbations in it. The developmental schema of the group encompasses, in its infancy: anguish in the first stage, that of the emotion shock, in which everything is always novelty; fear in the second stage, that of the emotion anticipation-fear, in which it is predicted the needs and the dependence from third parties to satisfy them; obsession in the third stage, that of the emotion anticipation-anger, in which it is forestalled the need to aggressively react to the dependency in order to satisfy its needs; hysteria in the fourth stage, that of the emotion anticipation-love, false love, in which it is forestalled the uselessness of aggressively reacting to dependency and the convenience of multiplying the strategies for the satisfaction of the needs; latency in the fifth stage, that of the emotion anticipation-love, in which there is the conscious review, in concrete terms, of the remains of the previous stages, in order to better live. In its adolescence the group relies on the data of abstraction to counter-depend. In its adulthood the group relies on the dilatation of abstraction until the living in the absolute to inter-depend.

The perturbations in the developmental schema of the group are fixations in one of the stages of its infancy, its dependence, or of its adolescence, its counter-dependence. There may be fixations in anguish, in phobia, in obsession, in hysteria, in latency and in adolescence. The fixations that occur at the level of psychogenic affection diseases in which the symptoms are the symbolic expressions of a psychic conflict whose roots are to be found in the history of the childhood of the members of the group, with repercussions in the history of the human group itself, can be treated by the psychotherapists with a possible total recovery. The fixations that occur at the level of primary perturbations of the relationship of vital energy with reality, causing the internalization of this energy, may be treated by the psychotherapists with possible partial recovery, in that which regards the neurotic remains of the situation. The Analytical-phenomenological-existential psychotherapeutic Theory, esoteric, intends to offer the psychotherapist the necessary knowledge about the human group and a technique which allows him to assist himself and human groups in their development, with the greatest economy of time and energy in the fulfillment of this task.

6 IN SUMMARY

The Analytical-phenomenological-existential psychotherapeutic Theory, esoteric, interior, is a hermeneutical exegesis of the analysand-analyst datum at the ontic-anthropological level, which is grounded in fundaments that are at the same time real and ideal. The theory seeks the fundament of reality in the real and ideal knowledge of the phenomenon human life in the universe. The theory considers, doctrinally, knowledge as being universal, unique in its essence, diverse in its appearance. It values intuition, direct knowledge, the origin of ratiocination, whether it is deductive, or inductive, that presents itself as complementary proof of its validity. It intends, in this way, to encompass all the truth the human being has been able to detect. It seeks to maintain 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.

The theory considers the esoteric vision the only key to apprehend all the efforts of the human being in the search to understand reality, because it is faithful to the unity of thought, a dialectic requirement to apprehend the world as a whole, to understand that nature, in its diversity, beginning with the individual’s own body, is a set of symbols that integrates him in the visible world, a super-symbol called Creation, which he must use for his development. It intends to unify the data of the different readings of reality, seeking to maintaining its position that the esoteric vision cannot suffer the alterations of history because its characteristic is to remain in the total-globalizing perspective of confronting known reality, with cognizable reality and with merely intuited reality, that is, with the whole truth.

The theory seeks to describe, explain and follow the normal and pathological development of the human being and 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 seeks to indicate a safe route that the individual and the group, which are removed from the harmonization with themselves and with the universal whole, can follow to try to understand the origins of their living that provide the material for their distorted reasoning and to reformulate their biased deductions and inductions.

The theory starts from the principle that the problem of its origin and of its destiny, including the origin and the destiny of the world, is the greatest inquietude of the human spirit, when not threatened by the problem of immediate material survival, and what the individual fears so much is the mere challenge of living every moment fully, facing the mutability, the transitoriness in the eternal, a challenge that demands that the individual be permanently responsible for the direction he gives to his existing. It holds that, to become responsible the individual needs to know, the learning process is basic to his existing, and the psychotherapeutic dialogue is the ideal vehicle for this learning.

The theory offers the psychotherapist a developmental schema of the human being, which can be summarized as follows. The course of the human being can be observed beginning with the meeting of the spermatozoid with the ovum all the way to the transformation of the body into dust. The history of the human being follows a developmental schema that encompasses, in regards to the psyche: the emergence of anguish at birth and its predominance until nine months of life; from then the emergence of fear and its predominance until eighteen months; from then the emergence of obsession and its predominance until the age of three; from then the emergence of hysteria and its predominance until the age of six; from then the emergence of latency and its predominance until the age of twelve; from then the emergence of adolescence and its predominance until the age of eighteen; from then on the emergence of adulthood, the mature and complete movement towards life and death.

The theory explains that perturbations in the developmental schema of the human being may occur, perturbations which may be of two types, inadaptations and dysadaptations. These may be simple maladjustments, or neuroses, or psychoses, or innate or acquired retardation or lesions, or psychopathies, with possible total recovery in the first two cases and possible partial recovery in the others, always with the collaboration of the family, desirable in the first two cases and indispensable in the others. Inasmuch as the goal of the human being is to become a person, a conscious participant in the work of development, the more people that develop, and the more perturbed people that are recovered, the more humanity will be approaching its final goal.

The theory also offers the psychotherapist a developmental schema of the human group that may be summarized as follows. The course of the human group may be observed from the first meeting of its members until the last meeting, that of its dissolution. The history of the human group obeys a developmental schema that encompasses, in regards to the psychic life: the emergence of collective anguish, the sum of the individuals’ anguish; successive and cumulative development to collective phobia, to collective obsession, to collective hysteria, to collective latency, to collective adolescence and, finally, to collective adulthood, all of the stages as sum of the individual stages, with the aim of the complete fulfillment of its members, and, consequently, of the group as such.

The theory also explains that there may be perturbations in the developmental schema of the human group, perturbations that may also be of two types, inadaptations and dysadaptations, and which may also be treated by the psychotherapist, in their aspects of maladjustment and of neuroses, whether in groups in which individuals considered structurally normal predominate, or in groups in which psychotic individuals susceptive to education predominate. Inasmuch as the goal of the human groupality is to become syntality, a conscious participant group in the work of development, the more groups that develop and the more perturbed groups that are recovered, the more humanity will be approaching its final goal.

The theory explains, thus, that in the endeavor of development from unconsciousness to consciousness, every individual and every group can develop according to its potential and to the circumstances with which that potential has to develop. From the start, in the individual and in the group, the relationship with the world is pre-object, that is, the individual and the group do not feel their own reality, independent of the world that surrounds them. Later, the relationship becomes object, as the individual or the group begins to perceive its-existence-in-the-world. The world as object, beginning with the individual’s or group’s own body, is the instrument of development of the subject, individual or group. The individual, by developing, acquires personality; the group, by developing, acquires syntality.

The theory recalls that, in the endeavor of its development, the individual and the group organize their experience, create their history and think conceptually about it; they create their tradition. This tradition, emanating from their history, constitutes the source from which they extract the principles to create a system of values that will govern their conduct. These values are, then, pre-established concepts, preconceptions. The concepts, in their origin, may occur as a result of different perceptions of reality. There are defective perceptions that, obviously, lead to false concepts, false values, and there are correct perceptions, that lead to true concepts, incontestable values. The development of the individual and of the group depends on the possibility of always examining the appropriateness of the preconceptions, of the pre-established values. When there is pressure against free examination, or when there is some kind of perturbation of the psyche and/or of the organism, the individual or group may not develop, and it may even regress.

The theory concludes that in the endeavor of the development of the unconscious to the conscious, individuality becomes personality and groupality becomes syntality. In this endeavor there may be disturbances, and the individual or the group may stop developing, or even regress, if there is excessive pressure against the free examination of the pre-established values or if there are perturbations of the psyche and/or of the organism. There may be disturbances of the living fields, of perception, of emotion, of intelligence, of consciousness, of morality, of sexuality, or religiosity, of personality, of syntality. Disturbances in a specific sphere of the individual’s life may determine disturbances in the other spheres of his living and, consequently, in his total living and in the living of the groups to which he belongs. Conversely, disturbances in a group to which he belongs may cause disturbances in the individual.

The theory seeks in history and tradition the means to understand the human being and the human group. It seeks to establish conditions for probable etiological diagnoses for the difficulties of individuals and groups. It begins from the principle that there is the need for a process of continuous evaluation of reality, whether by the individual, or by the group, which demands the transformation of all operating intentionality (of the object in act, not yet reflected), into thematic intentionality (knowing about the object, and knowing about knowing the object). It intends to recognize, among the individuals, those who are in fact mentally and incurably alienated and those that reinforce symptoms of alienation for lack of appropriate guidance.

In sum, the Analytical-phenomenological-existential psychotherapeutic Theory, esoteric, interior, is a hermeneutical exegesis of the analysand-analyst datum at the ontic-anthropological level, which is grounded in fundaments that are at the same time real and ideal in the esoteric search for knowledge about the human being and the human group, which means valuing intuition, and deduction and induction as complements of it, the only way to remain faithful to the unity of thought, a dialectic requirement to apprehend the world as a whole. The theory seeks to describe, explain and follow 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 that make it explicit. It seeks to indicate a safe path, under the primacy of the operational law of learning, for individuals to move from operating intentionality to thematic intentionality, to the conscious participation in the phenomenon of life. This path is denominated the analytical-phenomenological-existential psychotherapeutic technique.

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