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COMPREHENSIVE AND DEMOCRATIC

WAY OUT OF LIFE AND

THE WORLD CRISIS

PROMETEUS


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!"#$%

Anyone who approaches this book without any prejudices will admit, as I do,two things: on the first place, that it is not a common book as all those that are

nowadays published, and on the second place, that its content will establish, lateror sooner, an indisputable reality. We might argue about the amount of time itwill need, a longer or shorter period of time; if it will need three hundred, fivehundred, a thousand or two thousand years, but when the reader looks back at thehistory of humanity, he will agree with me, unless he is a stubborn pessimist, thatwe have evolved a lot in specific aspects, that human race needs to improve evenmore and that although there will always be delays and issues to be overtaken,humanity walks at a steady pace forwards, even if there are also some concretebackward steps. If our ancestors from a century or two ago had been told that inthe 21st century we would live as we do nowadays in Europe, they would haveanswered without any doubt and categorically that it could not be true, since thatseemed to be an utopia. However, reality is what it is today. Unfortunately, somebloodshed events were necessary. I hope, as it is the author's wish, that we do notwitness more of this sort of events in the future, and that all the necessarytransformations and revolutions take place in a peaceful way.

Other of the fundamental differences of this work that distinguishes it from allthe preceding publications and especially from all theworks currently published isthe embracing and comprehensive treatment of the different problems, or evenbetter, of the way they could be solved, which is analysed from a global and

totalized perspective, analyzing in an open way all the social, political, economic,and psychological issues; all the issues concerning the human being with atranscendental approach that will help all those who read the book without anystereotypes. It does not matter if the reader is a religious person, whatever thereligion is, or if he is not a practising believer, an atheist or even an agnostic inorder to raise his level of awareness as an isolated individual as well as a socialbeing, and to get his motivation, hope and freshness back, and be able to get outof the paralysis in which we are immersed by a society where the superior valueshave generally disappeared and that only works for the accomplishment of

particular goals, especially economic goals, and in which human beings areconsidered as the central second subject of the socio-political-economic actionsonly when those other goals have been achieved.

If the encyclopaedism of the 18th century focused on the detailed analysis ofthings and on the description of their elements and the process they go through,today we need more than ever to reveal the deep causes of the natural social,psychological phenomena so that, once the latest causes and reasons of things areknown, we can consider behaviour processes in agreement with human beingsintrinsic nature and their surrounding world.

Some people will certainly say that the idea of a simple mortal being intending toshow humanity the way to solve all its problems is excessively ambitious.


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However, the great pleasure to have directly and personally known the author formore than thirty years now allows me to testify that one of the basic problemswhy the credibility of our authors is lost cannot be considered in this case, since Ihave been and I am a privileged witness of his magnificent personal daily life

example and the absolute dedication to what is advocated in these pages, and ofhis real and effective commitment to the maximum level with all the ideas putforward in this work.

Furthermore, why does the human being exist if it is not for this task? It is not amoral duty of human beings to provide solutions to the existing problems as far asthey can? And if there is a human being who believes to have the adequatesolutions, does not this person have the moral duty to announce them and spreadthem? We have left behind some centuries of obscurism and in the very 21stcentury, in the very second millennium, the mistake would be to keep all this foroneself.

The best predicator is the person who sets a good example and, from my modestpoint of view, this circumstance also provides this work, apart from its content,with an exceptional value. If this work is spread enough and properly, it will opena new way of life to be followed by many people who honestly wish to deepeninto the human beings' problems and will give a new perspective to relocate theapproach to the solution of these problems for all those people who wish to lookfor some other way, whether it is for their own individual development as humanbeings, or for a better and more adequate exercise of their political, social oreconomic responsibilities as simple citizens or as a political, social, economic or

professional person in charge of some kind of power.The direct style, without beating about the bush, without any concession to

rhetoric and without particular notes about cultural referents in general reveals anerudition exempt from presumptuousness, certainly with the purpose of allowingthe message arrive to any reader, regardless his background, social class or level ofeducation. This is another element that provides the work with originality, since itavoids all sorts of stereotypes. Therefore, it is directed to the deepest parts of themind, to the human being's consciousness, as well as to the rational mind;avoiding the exactness, precision and purity of concepts to contaminate with

cultural clichs which have been previously learnt, apprehended and interiorizeddue to the most superficial mental habits.Nevertheless, it is advisable to warn the reader about the fact that if we do not

honestly engage in a personal and continuous process of internal and externaltransformation such as the summarized in these pages, the exact understanding ofthe expounded data will be more difficult. The transformation of society is in turnthe transformation of every individual, personally considered. There will not beany political system capable to transform this society if the people in charge arenot completely honest, nor without the development of every person, individuallyconsidered.


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Lets get into this work exempt from prejudices and with a constructivemotivation in order to realize how, in reality, each chapter actually takes us to thecertainty that following the patch dictated by our consciousness, which we mustfollow as responsible individuals as well as citizens, after all the real or apparent

suffering that it could provoke, we will find the real happiness of the humanbeing. A happiness to which we have our right, and for which we need anothertype of society, measured made for the human being and not for the demands ofthe political powers, and especially economic powers, that govern nowadays theso-called western democratic societies and, in general, the rest of societies.

Once we start thinking, we can realise that existence is a process of continuousevolution. Nothing remains the same; everything moves and the only stableelement is "change". The most developed being within the animal kingdom, thehuman being, is immersed yet in the task of dominating in a complete way itsanimal side in order to become a real human being.

As in human beings DNA, we find in the DNA of western societies and itsvital program, which is interiorized in the deepest part, a constant evolutionaryprocess of improvement and adequacy. The same could be said about the animaland plant kingdoms. In some way and at a certain level all this constitutes theplatonic anima mundi that experiences the same continuous transformation.

Even the periods of evident backward movement in the social, ethical or moralaspects, such as the current state, are useful for human beings to progressregarding their development and physical, physiological and biological formation,although they move backwards regarding cultural and axiological aspects.

In a world like the current world, in which there is a predominance of specialistswho illustrate us through merely descriptive analytical studies about reality,focusing on a level of knowledge with a minimum detail, we needed a workdealing with the deep causes and social phenomena that could offer a globalvision of reality by expounding an action plan to work on in order to transform it,taking the human being as the central subject in all its facets, comprehensivelyconsidered. As I have previously pointed out, what is expounded here is not anaporia; it is not a utopia, but it will be real and effective. How? With the nuanceswanted. When? When human beings start acquiring, because they will, a greater

level of consciousness of themselves, of their intrinsic reality and of theirsurrounding reality.

Eulalio vila Cano


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INITIATION TO A DEMOCRATIC GLOBAL CHANGE

375 years ago, in the first half of the 16thcentury, many people had the samefeeling as many of the readers of this book might have. Galileo Galilei used to

say that the Sun was static, and we were the ones who were going around itwhile Descartes questioned all the established knowledge. The scholasticcertainty was replaced by Reason and cosmology was born, which has taken usto discover the unlimited Universe.

Two centuries later, at the middle of the 18th century, Hegel suggested thatsociety should be understood as a supposedly stable thesis which would becertainly rejected by a contradictory antithesis. The established order woulddestroy all the opposite, the antithetical revolution would defeat the staticsociety or reach a complementary synthesis. It was the moment for ModernPolitics to be born.

We are currently experiencing an extremely established thesis of a uniquethinking, a statistical sociology and a fundamentalist economy in spite of thecrisis and subsidiary politics of the established system. The authors of this bookhave been working for years to create an antithetical system against thecurrently accepted global thesis. It is not easy to accept such radical antithesis,since it involves the transformation of existence.

But at the beginning of this new millennium, there are many people who donot feel content with believing in what is said because it has been already said;nor in traditions because they have been transmitted for centuries and

centuries; nor in the writings by supposed wise men that have been imposed byclever people; nor in fantasies because they are ascribed to supposedilluminated manuscripts; nor in the generalized topics because they are thepublic and published opinion; nor in the political and economic world leadersbecause they hold the power.

Nowadays, as in other periods of the different civilizations, we live aprogressive tension that is mixed with a feeling of expectation and hope in thenew Avatar, which can be simultaneously an initiate master as well as hisgroup of disciples in the initiation process. The objective of this book and its

hard-working initiation workers is the posing of a contradictory antithesis thatliterally expresses the word Avatar (what comes down from far away, veryremote). According to the Sanskrit definition What descends with theguarantee of the superior source from which it comes, in order to benefit thoseit was destined for in due time".

I know that this expected and necessary revolution is instigated by this bookwithout any self-fish feeling or attempt to become prominent when proposing arevolutionary change, a new civilization at this moment with such a worryingcrisis of apocalyptic dimensions. The book starts with an invitation topoliticians that is more addressed to citizens than to political parties. The criticis radical and previous to an invitation to change that does not ask anyone but


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includes everyone. As it is taught by Gadamers hermeneutics when analysingthese texts, it must be understood that they have an author who are authorswith their own existential reality, their own life history and historical context,which determines the different texts that express a situation in which they have

lived, they have developed, grown up and become what they are.And texts must be analysed from the point of view of Derrida'sdeconstruction, in a self-contradictory paradox which is contrary to reason. Theobliged deconstruction when reading texts makes us accept the highlightedcontraindications that reveal an underlying incompatibility between what thewriter believes to be putting forward and what the text is actually expressing.But this divorce between the authors intentions and the real meaning of thetext may be a deliberated element with the aim of taking interest inPrometheus initiation work.

The never-ending task of an Avatar consists in establishing a persistent andspiritually positive energy centre; it focuses on and introduces a dynamic truth,a powerful mental shape or magnetic energy vortex in the human being'sworld. This central point increasingly acts as a transmitter of spiritual energy; itallows humanity to express some divine idea that creates, in due time, acivilization with its resulting culture, religion, political system, government andeducational method. The purpose of this book may just be that of telling usthat time has come, that necessity has provoked an incipient demand for aradical change. There already exist particular factors that are spectacular butchaotic in this new century, after all the extraordinary events of the last century

that involve the comprehensive crisis described in the book.Humanity is immersed today in a particular and exceptional present between

an exhausted past and a future full of hope, but which is also full of difficultiesand contradictions. This obvious crisis is appropriately diagnosed by esoteristssuch as the members of Prometheus, who prepare themselves and encourage allthose who are aware of the situation to discover the reason of the events in thedifferent sectors of humanity and to collaborate within the common effort tosuccessfully go from darkness into light. If the word initiation means theprocess to enter, then it is true that humanity is going through a real initiation

as it is entering this new era in which humanity will undergo throughtremendous energies and forces, characteristic of a structural crisis.The Revival law is consistent to the evolution law, the dialectic of action-

reaction and cause-effect. The Revival proposed by this book is the necessaryfor us to progress from the crude irrational materialism towards reaching theintelligent and spiritual perfection.

Prometheusis an initiation group that recognizes the existence of other initiatedideas, but its book is not a hand-book of initiation but the denunciation of thegreat antithesis shown by the crisis, at its highest level, of the currentcivilization and an invitation to the conscious and responsible brave peoplewho are willing to look for and establish a regenerating synthesis.


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Prometheus unmasks the falsehood of the established democracy, thedepravity of the factual powers, the dictatorship of the socio-political-economictriumvirate that has been enforced by the materialistic culture; the westernreligious alienating paradigm, the reductionist conception of work, the

mistake(s) of capitalism, the Gordian knot of incoherence, the haughtiness ofthe European culture, the social perversion of money, the failure or betrayal ofthe intellectual people in general, and especially of psychologists, sociologistsand anthropologists, the chronic adoption of bourgeois ways, the progressivesabdication, the global blindness...

They provide the basic clues to be confronted in this critical and disastrousjuncture: the development of people as the central objective, a comprehensivedevelopment reconciling the technical advances with the humanisttransformation, establishing the human phenomenon as the priority objective;and the elitist civilization and the cursed thesis money-finances-economy.

Prometheus points out the main weapons to be used in this transcendentalbusiness: the purpose of a new human Revival, the general democraticcollaboration, a free central ego dealing with a personal will, an individual andpersonal responsibility, a theoretical-practical intent, a way out tocomprehensive alienation with discernment, all the initiated in the Saturneffect moving closer together; the search for real happiness; the consciousmental ego about what we feel, what we know and what we do; each of usbeing a creator cell in the evolution and social way out; the individualresponsibility in social politics with human realization as the final objective;

common sense as a vital premise; the exhaustive conception of work; an awake,conscious, responsible; educational and cultural revolution; a new participativecivilization with the participation of all the responsible and conscious humanbeings.

Prometheus book is an introduction to many other necessary studies andproposals that will have to be written by our masters and groups in order topropose the new paradigms on psychology, sociology, anthropology,economics, politics, and philosophy, exoteric and esoteric sciences. I ampersonally grateful for Prometheus invitation to the democratic way out to my

personal life and to the social crisis, but I also offer an invitation to the membersof Prometheus for leading the change at different levels, with each of itsmembers performing their most suitable and required tasks.

Juan Francisco Lerena Olarte


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A TOTAL UTOPIA

In the long thread of history, thinkers of different symbols, mainly progressivefor their time, have proposed and described various and different models to

organize society and obtain the adequate development of human beings.Platos Republique, Saint Agustins City of God, Thomas Mores Utopia, anddifferent works by Francis Bacon, Rousseau, Charles Fourier, etc., can beconsidered among the most well-known and influential proposals, althoughthey are not the only ones.

Defining one of this great models involves a concept about what the humanbeing is (anthropology), an idea of how the existence is (metaphysics), of howthat reality is perceived and understood (psychology with all its gnoseologicalvariables) in order to get a sociological proposal of an ideal relationship withpersons.

Some of these schemas have been put into practice for specific periods of time,in certain countries or in particular contexts such as communes, religious ordersand certain special groups. Many of them have been the inspiration forrevolutions and experiences that have helped to achieve social and humanprogresses, such as the American or the French Revolution, the ParisCommunes, the Russian Revolution in 1917, May 1968...

These events allow us to observe that not only the advances achieved have notbeen preserved, but the consequent reactions have been even worse as it can beeasily appreciated if we consider the Russian example. Furthermore, during

the validity of those fantastic revolutions, which were so necessary, it is notclear if the level of suffering and distortion experienced by a great part of thepeople have been worthy.

The simplest logic, slightly accompanied by our most natural feeling, allowsus to conclude with the idea that there was something wrong in the contents ofthose theses that did not agree with reality, and, therefore, they had to fail andwere destined to fall. They contained the germ that caused indifference anddisillusionment until there were, according to the pendulum principle, contra-revolutions, the fall of walls and empires and several similar effects.

In some cases, there were theocratic dogmatisms; in other cases, there was anevident materialism ignoring the complexity of the human being. In the best ofthese systems, the social-anarchist, the means to set up in order to meet thenecessities were not appropriately studied, neither was personal freedom. Tosum up, they have been incomplete utopian projects in which there wassomething missing and, therefore, their preservation was an impossible task,since their real essence devastated them. This is the unanswerable proof of life.

Not everything has to be set on the debit side. The very evolution state ofhumanity has determined both the greatest and the smallest fairness of thesemodels as well as the level of accomplishment they present, withoutdiscrediting these attempts or the need for them.


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The thing is that we now see where and how we are. The common person ofthe so-called western culture and civilization is tied by forces controlling thepersons activity, passions and thoughts in cages that are made of gold for somepeople, but for others they are nothing else than an atavistic reminder of the

dark times; dominated, as they have been for centuries, by money, nobility andclergy. Of course, now we have a little bit more of space to be able to move,maybe without seeing the whips. But poor those who try to escape! And theresult of this lifestyle is the systematic degeneration of the human being.

But also in this aspect, cycles are brought to completion and time comes to anend. Who has never dreamt with the solution? One day, that solution had tobecome a reality so why not here and now? And why not? There is alreadysomeone who is able to do it.

The work presented is a complete model, with an accurate analysis of theinternal and external reality of the human being. It knows all the history andthe tendencies to be channelled. It knows the infinite aspirations of the humanbeing and provides some methods to fulfil them. It is aware of the hindrancesoppressing the person psychologically, sociologically and anthropologicallyspeaking, and it provides the key to open the padlocks.

WELCOME TO EVOLUTION.

Juan Antonio Aguilera Daz


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PART ONE


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4

CHAPTER 1

Some parties or groups with progressive tendencies of course shouldmake an effort to get a complete and comprehensive view of peoplesproblems due to the current situation. (We will go into more detail in later

chapters).

Some people within these progressive parties must be willing andprepared to accept without any surprise or qualms the aberrant situation inwhich humanity is submerged. (A complete and detailed explanation on thispoint will be soon presented).

The four mentioned points on renewal and progress which were studiedand worked on at the Political Convention of the Communist Party of Spain

on June 2008 were all inappropriate and incomplete for a result or somethingtruly democratic and comprehensive to be obtained.

The range of considerations and possibilities for a genuine and democraticopening, which is complete and comprehensive, at the same time involvestaking into account much broader issues and concepts than those currentlyset out for the Spanish and worldwide socio-political future (we will go intomore detail in future chapters).

It should be taken into account that the Capitalist System governing us isobviously inappropriate for human evolution and development. Therefore, it

shall be replaced by another broader system, which can be more upright andinteresting than the one we currently have (we will go into detail in futurechapters).

Of course, we must start by revising the concept and meaning of what wemean by the word WORK because it will have to be replaced by the notion ofhuman activity, planned in all sort of aspects, meanings and levels ofexistence (We will go into more detail in future chapters).

CHAPTER 2

In our time, many human beings from all sorts of social statuses arestarting to have a quasi accurate knowledge, and they are sometimes awareof their disrupted, damaged and sometimes frustrating course and transitionthrough life.

Now we really need to clarify and reveal which reasons and causes makehuman beings so upset or frustrated when dealing with their most necessaryand spontaneous aspirations and wishes.


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First of all, we are going to refer to human aspirations and tendencies asthinking beings, supplemented by their socio-cultural, political, emotional,

etc.. tendencies.

It seems to be obvious that todays citizens cannot and must not resignthemselves to being subjects to any level of power, as it used to be not solong ago.

In general, human beings already know that their existence and future

must not be trapped by the vicissitudes and decisions of those holdingpositions of power, order spiritually and mentally as well as economically,materially, etc.

Nowadays, hierarchy and power can no longer be defended and justifiedby divine or racial rules or imperatives, but by their performance dealing withorder, law and justice.

In these days in which knowledge and culture enhance their influence viathe Media, it can be clearly conceived that many of the principles, habits,customs and clichs that were once considered as valid must be changed fortheir adaptation into the concomitances praised by life and the current times.

Then, we are going to comment on the current situation of the mainmeanings characterized by our society.Firstly, to many of todays human beings life presents and offers quiteprecarious characteristics, and often with some issues of fear or threat.Therefore, human life is starting to be or feel diminished due to the manyrestrictions and inevitable obligations that are altering the very normal healthconditions of the thinking being (stress, anxiety, etc.)


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6

Regarding Spain, we wonder why there has to be such life dissatisfaction inour society, and such a difference of means and possibilities with regard topolitics, social life, finances

I am writing on behalf of each Spanish citizen when I wonder: what isapplied to a sector or stratum must be equally applied to each of its membersso that the logical coherence does not cease to be the rule?

Consequently, the general discontent of the Spanish society, and, therefore,at its various bodies such as the cultural, the social, the economical, etc. (as

the most essential and necessary) has already started to be tangible,considerable and acknowledged by most citizens as well as by those whomanage the executive power on their behalf.

Times change, habits also change and even knowledge changes. Then if allthis is applied to the living human unity, should not be changed?

CHAPTER 3

In Chapter II we spoke, above all, in a negative sense about the humancondition regarding the development and the ups and downs of everydayexistence, both individually and collectively.

Then lets see now the positive sense, which should taken by humans livesso that their development, evolution and progress can be authentic,comprehensive, appropriate and completely satisfactory at all levels.

In order to continue accomplishing adequately the goal of our purpose, westate that we cannot keep papering over the cracks a few situations andoperations which let us see that they are not suitable and valid enough fortheir carrying out to be appropriate; regarding human beings and their realand comprehensive evolution and progress.


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We state likewise that, in general, people do not adopt and share the rightmood in a proper way so that they can remedy the negative state of thehuman race broadly speaking (with some exceptions) and, therefore, to fulfilthemselves appropriately.

Thus as we commented in Chapter 2, we are going to discuss and focus onthe changes and elements which are essential for a possible comprehensiveand appropriate evolution from a democratic perspective of social life.

These changes need to be based on a personal level as well as on social,

economic and institutional levels. Human beings should start being aware ofwhy their life does not include the necessary incentives and means to live,grow and evolve properly as persons. Then they will begin to realize thatthere must be some kind of method or way to adjust their path to effectiveand efficient means of implementation.

Furthermore, human beings need to start realizing that, at the present time,almost all their vital activity is focused and addressed in order to get thingsand personal effects which do not really belong to their own personality, but

they refer to terms of interest and external use (semi-alienation anddepersonalization).

To do this, human beings must start by shaping their vital activity intoconditions and behaviors which strengthen their conduct through genuinelyhuman means (anthropological, psychological and social means).

To achieve this goal we must admit that all authorities, at any level, shouldrelease from their influence and punctual tasks, which implies anythinginvolving molestation or negligence of any real human quality

The exercise of power, at any level of the social and political schema(especially in education) should imply tasks and results in the development ofknowledge that involve values and a genuine personal significance.

Therefore, we state that Western culture (about 70%) does not favour orsupport this trend of comprehensive development we are referring to and that

could be applied.


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CHAPTER 4

From all written so far, the result and conclusions are fixed and simple sowe have no choice but to state categorically that as life is ruled by the lawsand customs advocated by European civilization and culture, it is quite

impossible to fix things and evolve as it should correspond to a consciousand / or sensible human being.

As we all know, any system or person that wants or needs to change and/orimprove must have or acquire the suitable means and alternatives for its fulfil.Therefore, we are going to list, very briefly and broadly speaking, some of themost important alternatives and means necessary for a change so that, overtime, we can achieve to have a global and comprehensive system.All we are referring to has to do directly with processes of a total and

comprehensive programming of the resources, alternatives and differentways for a correct change in human evolution.

1 We will need to do and provide comprehensive programmatic studiesabout what all human beings mean since the first moment they feelthemselves, think and are able to be aware of what their feelings andthoughts mean. Psychology.

2 Likewise we will need comprehensive programmatic studies about thetrue and real relationship that all thinking beings (although not aware of whatthey think yet) can and should have with their peers. Sociology.

3 We will also need comprehensive programmatic studies about the wayhuman beings act and behave to live appropriately, avoiding the commonmonotonous states of semi-alienation and depersonalization. Anthropology.

Everything involved in these three points should be carried out by thedifferent governments, institutions and individuals, each of them at their ownlevel, status and position. As we know this is not an easy task, we are goingto provide some steps and actions to be taken into account for a betterachievement.

It is required to start studying and looking for alternatives and possible

stages of change; analyzing and comparing political, social and labor factorsas a comprehensive, deep and real problem.


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CHAPTER 5

We are going to explain now, step by step and one by one, the problematic

points we have been outlining theoretically in previous chapters. We will try todo it with a minimum length and precision, but to a sufficient extent (in ouropinion) so that they can be completely understood.

The human being must be taken into account as the wildcard, the mediatorand/or an indispensable factor between the material and the spiritualelements, between the physical and the psychological sphere, between whatwe call good or evil, between what we consider as general and particular,between the recreational activities and what we call serious stuff, between

supply and demand, between labour and production, between duty andleisure, between public and private, between personal and general action,etc. This means that any human activity must be taken into account whentalking about relationships and human behavior at any level and for anyactivity, which means everything.

So far everyone knows that the wildcards or pivots of life revolve aroundmoney, finances, the capital gain, power, ideologies, etc. All this hampers

now and will always hamper an appropriate and true implementation andapproach to solve the problems which must be taken into account for acomprehensive and democratic way out to life and the world crisis. Thisimplies, of course, that we should provide, slowly but being confident, a realexplanation about what it must be done so that the patterns or norms thatregulate the comprehensive and correct factors can be known, understoodand put into practice.

We will start by showing what we have seen before, starting with point 1mentioned in Comprehensive and Democratic Way Out to Life and the WorldCrisis, Chapter 4. We endorse sic:

1 We will need to do and provide comprehensive studies programs aboutwhat all human beings mean since the first moment they feel themselves,think and are able to be aware of what their feelings and thoughts mean. Wesay that the thinking being must be taken as a wildcard or mediator ineverything we do, what is done and what will be done because it is obviousthat the human being feels (perceives), thinks (analyzes), reasons

(associates), and has some awareness of all this (values).


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A mental awareness (ego) of all this sort of vital activities allows us to inferthat human beings can, want and must become truly aware of what their

feelings, thoughts, reasoning, and the way they realize the things aroundthem, mean and imply.

If we dare to assume that a high percentage of human beings have amental awareness (ego soul), then it is predictable that, in some cases, it isalready possible for them to start realizing a supposed responsibility of acts,since physical activity is always immersed in every vital movement.

If we can admit, therefore, that some human beings can begin to feelresponsible of something, it must imply that human beings can be capable ofwanting and choosing something as well as performing appropriately in orderto get what they want.

To sum up, the human being as the mediator for all sorts of relationshipsand particular activities, either private and public or social and personal, hasa bearing on any moment of vital action.

This will be considerably taken into account when dealing with thealternatives we will expose so that a real solution and/or way out to life andthe world crisis which in turn is comprehensive and democratic can reallyhappen.


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CHAPTER 6

All we have said so far is purely theoretical. Lets now approach, in a

gradual way, to the praxis of the assertions we have been presenting.

About the theoretical explanations of point 1 we noted in Chapter 5:

1 A thorough planning of everything that happens to and because of theperson itself requires some appropriate qualities and skills that everyhuman being has, but only specialists and geniuses are used and areable to deal with and/or verify.

2 Anthropologically speaking, we all know that we are creatures of habitand that these customs are the result of life as experience and reality.This leads us to say that if human beings become truly aware of theirexperiential action within their continued vital reality, they may have amore or less correct and complete concept of what our future as livingbeings might mean. At least they are already aware, although just in anego-mind way which means: in a functional way.

3 This, when put into practice, shows and implies to carry out somechanges in the way people live. Starting by analyzing the interpretation ofsenses, in the sense of the mind association and rationalizing and in thesense of the double consciousness values: ego-mental and ego-central.This will mean some deep changes in the teaching and learningprocesses of how to live, and, of course, in the habits and customs.

a) From an early childhood, all human beings should be exemplaryeducated and taught by their parents and teachers so that their attentiontakes inklings of self-warning about all their activity. This means that inthis continued and vital evolution, the person will learn how to act as arecreational thinking being, inter-depending on our own perception,sensations, association, intuition, imagination, and evaluation orinterpretation, which are the most appropriate features ofexperimentation.

4 If the way of experiencing the continued vital existence changes, the way

of living will also change.


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5 How would all this take place? By changing the pedagogical-didacticmethods that are currently used by applied psychology. Due to itscomplexity, this point will be explained in subsequent chapters.

From the five previous points we can deduce that all human beings, fromthe child to the oldest man, will be able and will have to gradually becomeaware of what their sensitive-mental-cerebral self does through constantattention and realization processes within every microsecond of their dailyactivity.

To achieve this on a personal level, a special mood is required, whichincludes premises of real self-warning about oneself and about the impact ofones activities on the environment and on other people.

The process requires, in a continued simultaneity, some constant relaxationexercises, especially in the early stages, until the habit of living relaxed and

calm is achieved.


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CHAPTER 7

The anthropological sense, glossed in Chapter 6, should be understood as

an indicator of how and why human activity should and must be taken intoaccount for all sorts of carrying outs, from education and child treatment tothe most sophisticated work at all levels.

(The planning for all this should be done as soon as possible by allgovernmental bodies).

Considering everything we have said so far, we have to say and proclaimonce again that the ordinary and common life system based on money,finances, the free market, power, etc. is, in every aspect, aberrant, unfair,

anti-scientific and unnatural because firstly it inexorably leads to alienationand depersonalization, secondly because its results lead to the perversionof justice and law, and thirdly because it leads to a distortion of all sortsof achievements and human realities...

It is not going to be easy to overcome and change the cruel, merciless andunfair system governing us, but it will have to be slowly done somehow withour cooperation and our humble theoretical-practical contributions.

On the anthropological level, it should already be clear enough how andwhy human beings, because of their evolution in values and achievements,should be the wildcards or a links of functionality for the necessary andindispensable orientation shift in order to try to correct the aberrant andmorbid results of the economic system governing us.

From a sociological point of view, it is necessary to start now explaining anddeclaring that the human being must be the actor and the witness of all vitalactivity. Such human being, as a primary complement of society as well as amajor component in everything regarding the social life, is involved or hasdirect involvement in the anthropological statements we have beencommenting.


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Therefore, if, as we have repeatedly mentioned, the human being mustgovern the sense of every activity, there will not be much difficulty inadmitting that the sociological alternative will have to be in direct relation toeverything applied to and/or what can be perceived about the result of acorrect activity of the human being.

Sociological planning, taking the human beings anthropological premisesinto account, should not involve any more difficulties for its carrying out andproper implementation by the State. (For this task, we will try to help,including some original ideas).

Before taking a proper result on the comprehensive and democraticinteraction of the anthropological and sociological premises we have beenoutlining, we will also provide a brief summary of the task and psychologicalmeaning regarding the human being (in particular, about behavior and vitalapproaches).

If the thinking being is the model entity for a correct approach to any vitalactivity, then the whole psychological process of every being can and mustbe taken into account as the psychic structuring of every individual, since

psychology enables and provides meaning to all human activity.

The psychological fact itself is an amalgam of subtle energy boosts, whichcan mean and involve feelings or perceptions as assumptions of knowledgewhen doing any activity.

Since Psychology defines more or less the status of normality and norms orregulations, it can be inferred that its correct understanding would imply avital activity full of pleasant and appropriate situations for the humanbehavior.

The irregularity and abnormality that can be found at any degree of the

personal mood is noticeable so we infer that, in general, there is somethingwrong in the human beings psychological process.


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Therefore, when leading comprehensive and democratic ways as a solution

to any human problem and to life in general, we should take into account anypsychological premise in proper relation to the anthropological andpsychological stages, both as significant components and as meanings, ofevery activity of the thinking being as such.

CHAPTER 8

As we have mentioned so many times that the thinking being is the

exemplary and unique entity for every planning of human tasks andachievements, we will necessarily infer that every human psychologicalprocess (its regulating and structural internal activity) can and, therefore,must be taken into account regarding any human behavior.

Moreover, as the psychological fact itself is a combination and an amalgamof subtle energy boosts, it has to be a relevant module involving a series ofstimulations, feelings, perceptions, etc., which can determine the substantialbackground of every assumption of knowledge regarding the human action-reaction.

Since Psychology remarks and refers to strata that are impregnated bynorms and regulations, it can be inferred that any right psychological statemust lead to a vital activity full of rewarding situations as the most adequatefact of human behavior.

A certain irregularity and abnormality on a wide range of peoples mood isquite noticeable in daily life so we should conclude that, in general, thesepsychological processes imply something regarding background issues,which could not be found, understood or fixed by a standardized behavior.


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Therefore, when proposing comprehensive and democratic schemes and/orprojects as the solution to this undeniable human behavioral problem, wemust consider this personal psychological issue in coexistence andsimultaneous relation to the anthropological and sociological statements andpremises we have mentioned in previous chapters.

As nowadays many people are quite convinced of the deep unease humanlife is plunged into (it seems to be quite complex and unsatisfactory), it is timefor this latent change in consciousness to be evident and noticeable in oursociety.

A Few people doubt now that the common and normal human being is moreor less consciously moving towards his personal deterioration, or eventowards his own destruction.

If governments and institutions remain determined, as they have done sofar, to try to fix problems using hot packs or adhesive patches rather thanfacing a radical and real solution to the difficulties and absurdities affectingsociety, human life will become on the first place poor and vain; as if human

beings could not find enough reasons for facing it and directing it.Moreover, if things continue as they have been so far, people (the whole

society) will have no choice but rising up, demanding a reform and/or arevolution.

Many of the laws governing us have been invented and imposed by Powerand Money.

Human beings infer that in order to live their life, they have to startunmotivated struggles and make vain efforts to obtain some things that areuseless or they do not even like.

The world of ethics is built on a conformist moral that destroys, or at leastdistorts, the evolutionary value of the conscious beings capacities and

possibilities.


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All this social culture undoubtedly comes from a false and distorting visionof human activity, since it is ignored and/or separated from its intrinsicmeaning.

Human activity is distorted from its meaning and value because it insistsand is almost thoroughly directed to a productive and/or practical andbeneficial achievement, which does not mainly focus on the fulfilment of thecapacities and possibilities of the individual, but on the production of goodsand wealth indiscriminately, that is in an unplanned and inappropriately way.

In fact, anyone with financial resources could start producing goods of anykind, without showing or having any appropriate structure or any specificneed for this production.

This activity of Money and Power means placing the human being at anarbitrary course where his goal is reduced to produce, always focusing on anactivity oriented to an unpredictable profit and gain.

Both those who have the means and those who carry out the productiveworking activity are damaged and injured, concerning their specific humanpurposes.

And what about the economic and social sciences?Do they always have to pretend to be blind and not see any comprehensiveand authentic project in spite of the defenseless and continuous failures inthe implementation of their specific rules?

How can it be that Economy has to put and place its fulcrum on assumptionswithout any consciousness (self-consciousness) about its activity,development and course?

Why does Sociology insist on finding solutions to global life without solvingfirst the particular mood of the person itself?


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We have been presenting briefly a few superficial reasons that are, withoutany doubt some of the causes of the process and deterioration of life.

There exist much deeper reasons of life failure that we will continue

exploring in next chapters, since it is embarrassing to keep writing this way,considering that most human beings are prepared, due to evolution laws, tosee things from another perspective and not as they have been seen so far.

Most human beings already own a consciousness that allows them todistinguish between right and wrong. There are only a few people now whowould allow to be misled consciously, as it has happened so far.

The slogan will soon be reform and/or revolution as the best choicefor a comprehensive evolution.

CHAPTER 9

Continuing with the thread form the previous chapter, we are going to try topresent, as briefly as possible, some of the deeper reasons and updates (dueto their precision) through which the social unrest has become so obvious fora great part of the social strata.

With this, we are already making our effort to express the premises for anurgent reform so that the essential revolution, which should not be longerdelayed, does not have to be necessarily violent or bloody.

Lets get this clear; in the world and especially in Spain, there is not a real

democracy, but we are on our way to reach it.

We do not live in a real democracy because the ones who rule andcommand are just those in charge of the State and Government (the Kingand different political parties). They rule without taking into account theopinions and needs of the people and the duties they have with thestructured or unstructured population.


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Political parties do not operate democratically in many of their activities.

The people, about 70%, are not aware of their rights and duties, mainlybecause they are not as cultured as they should be.

The Media work as institutions for their own benefit and survival, doinganything except informing appropriately about what it is and is not reallyhappening.

The right-wing political world is intimately convinced of having the truth, andrepresents the soul and engine of almost everything said and done.

The left-wing political world remains absorbed in an inexplicable ideologybecause its precise and internal way of interpreting human action somehowcoincides with the views of the right-wing.

It is hardly surprising then that there exists a significant number of peopleinvolved in the indifference and the non-intervention in public life.

Religions generally work as purely human institutions, and they obsessivelystrive to deceive people so they think they are the ones who represent thetrue transcendence and spirituality as support for every human motivation.

The educational systems (including those religiously oriented) generallyteach and instruct, without noticing it, the appropriate assumptions of analienated life, since they directly induce to make of the personal actions areflection of the others, at least in 80% of cases.


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Freedom is not complete, and is very restricted because when someonesays something which does not agree with the law or is not of interest to theauthorities, it is regarded as private or public disorder.

Justice is completely camouflaged by premises that replace the true senseof right and wrong. They are only additions to the interests of those whopractice it.

The Catholic Church abuses of their official powers, and still believes thatEthics is under its power while the truth shows just the opposite.

The government is not entirely well-grounded and legitimate becauseFranco violated the established law, and the transition took as right what hadbeen previously proposed by the dictator.

These assumptions are the minimum we can cite as specific facts at theinstitutional level, which may be treated properly in order to carry out acomprehensive and democratic reform.

On the other hand, we propose the following question: Is it possible toinitiate a reform process within the institutions without taking into account the

people who represent them?


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CHAPTER 10

Continuing on the explanatory line we set in the previous chapter, we mustcategorically state that this negative and degenerating heritage procedure we

pointed out finds its real basis in the ideological and practical process markedand carried out by Power, Money and Finances. This implies that theeconomical and the political power are the main elements that shape thefuture of the existence of the different peoples.

Economy, as always, is based on the liberty of a blind, free, unconsciousmarket which seeks, promises and allows all kinds of irregularities, favoringthe wealthiest and/or the most powerful people.

In this vital context, human beings who want to do something coherent totheir conscience can do little or nothing because they can barely fix their lifeaccording to the real triumph or to the harmony between right and wrong.

Of course, the human future gets inexcusably obscured, atrophied andconfused as a result of these valuation assumptions that restrict any trulyclean initiative that is in turn fair and creative.

That is the reason why human beings are becoming in some way a little bithedonistic, indolent and lazy in such a way that they begin to feel incompleteand even unmotivated.

Many people already feel that this general attitude of the ordinary being,embedded within a deteriorated system does not lead to anything reallyimportant and interesting.


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Everything points at an inadequate survival and continuation of life,anchored in a process and in an economical-social-political trajectory thatlead to very unfair conclusions, which are incomplete and unsatisfactory fromall points of view.

This socio-political-economic system that informs and rules us, and which isbased on the prevailing capitalist ideology, is described by most people as aninadequate system because it will never be able to solve the real humanproblems.

If it is only about the appreciation and evolution of goods and materialwealth, which are ideologically diminished of significant values, the result willalways be unfair, incomplete and irrational.

Nowadays many people are starting to understand that another system andother means to solve human problems, that are really appropriate to theirevolution and development, are urgent and indispensable.

Therefore, the discomfort felt by people is noticeable, since we can see thatalmost everyone is just trying to paper over the cracks through conventionalarrangements preached by an unfair and irrational system.

It is a shame that the intellectual society and especially the intellectualauthorities do not realize that a change in the approach and meaning is nowrequired as a premise sine qua non in order to have a more fair and correctapproach to peoples life.

Then in the next chapter we will begin to explain and define with clarity andon a proper order how to raise and present the possible changes,alternatives, etc... for a necessary and real repair of all sorts of human

problems.


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CHAPTER 11

We are going to enter now in the conclusive and practical part about thematter preached on the title of this work.

As we have already mentioned, and as the vast majority of people admit,the aspect that is most directly involved in the real deterioration of life andhuman evolution is the socio-economic and political factor.

For this reason and to facilitate the task of reform we are proposing here,some remedies and alternatives in different stages will be necessary to alterand modify the main socio-economic-political lines that shape and govern us.

1st We state on the first place that the root cause of all the paraphernalia

related to the current socio-economic-political status is everything concerning

and associated with the issue of money, gold, jewelry, power, etc.

2ndNobody doubts that the stratification of meanings and characteristics ofwhat has been mentioned in the premise above strongly interferes in the livesof human beings, harming a possible and real search for finding solutions tothe socio-economic-political life. Because if the value of money, gold, jewelry,power, etc..., is considered as the main keystone of our society, then there isnot a real and genuine opportunity to build our life on truly stable conditionsand, above all, in appropriate and fair terms.

We will present two attempts of parallel solutions to the problemsconcerning us. On the one hand, solving problems taking into account theuse and value of money and its paraphernalia, and, on the other hand, tryingto settle life and the world crisis leaving aside everything concerning money,power, etc...


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We will begin with the first option provided in the preceding paragraph,trying to solve things without omitting the issue of money, power, etc.

a) Everyone will need to be aware that united and global human life involvesa number of rights and duties which are necessarily of everyones interest.

b) This task requires a general ideological adaptation to be carried out so thatevery human being, who, as we have said, is subject of rights and duties,becomes directly responsible for himself and for the others, for the result of

his actions and omissions.

How will all this be carried out?We will have to take into account that the result and the ideological and

practical purpose of human life (everyones attitude towards culture andcivilization) is to show and to state that the passage of any living beingthrough this life has a cause or a reason, and, therefore, an effect. Thisshould lead us to a full awareness of acts and facts (experience), which

should be subject to a kind of assumption or measure (personal ethics,behavior) that allows us to adjust the human existence in order to achieve anappropriate correction of such acts and facts, and of the means for carryingthem out.

Hence in the next chapter we will begin to see thoroughly the fair adequacyregarding life, with its rights and duties.

After everything said so far in this chapter, does this have anything to dowith the primary repair of the socio-economic-political issue affecting us?

Of course it does, and we intend to discuss it at length.

As it can be easily understood, the problem is complex and complicatedbecause it deals with understanding things and cases that have not been

discussed and appreciated so far by almost anyone, but ignored (in spite ofsuffering and tolerating them).


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CHAPTER 12

We are in the thick of things to facilitate alternative and staggered

arrangements within the first step we are going to take in order to get adefinitive solution to the socio-economic-political issue, which, as we know, isa spearhead in the channel, development and obtaining of goods, which, inturn, takes as a pivot the eagerness of having and/or owning money as aprerequisite for entering into the process of power, control, consumption, etc.

We explain ourselves in this way so that our efforts may not merely resultpatches to the problem of harmonizing and balancing the wealth of inherent

requirements for a true and genuine development and evolution of the humanperson, the society as a whole and its progress.

So we are going to start approaching all the arrangements regarding, firstly,the person considered as a unit, then the person in relation to society, thenthe person in relation to progress, etc.

Getting straight into the matter (on what is interesting, at the arrangementlevel, for the person as a unit) we will first try to deepen into point 1 ofprevious chapter (number 11) which dealt with considering in detail the termsregarding the understanding and communication of those problems related tomoney, power, finances, consumption, etc.

There will be much work to be done regarding the Media, the environmentand private life for human beings (as individuals) to become truly aware ofthe fact that the situation in which they live in is inappropriate, since there aremany inadequate and incomplete premises governing them.

We will immediately have to talk about personal responsibility, which takesupon itself important considerations about the concept and use of what wemean by freedom andwill, at any level and from any human point of view.

Then, taking this into account, we will focus on society and progress, etc...


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What we have said in the previous section will directly lead us to take someserious considerations about the true motivation and purpose of existence

and life (if it really has them), and about the eagerness and personal requestin the search of happiness or any other replaceable subterfuge.

In today's society, there is a good number of people who are prepared to beable to serve as yeast to make the whole society ferment and fruit positively,according to the guidelines we will expose.

It only remains now to explain how and why will be made that process ofcarrying out all that we have been stating so far in such a concise way. Thatis, we should directly get into the inherent premises of the process we need.It deals with learning, knowledge (education), and private communication,which will be afterwards applied to society, to the comprehensivedevelopment, etc.

To start, we propose the following issues that must be answered:

Are the applied teaching and learning processes really appropriate forpeople to acquire authentic notions of the rights and duties concerningthe use and abuse of freedom and will, and the process of responsibilityat any time and place?

How and what kind of education should we have so that this sort oflearning process could be considered as being correct?

In education, what vital motivations might be taken into account in orderto have a real focus and will during the learning process?

Is it really necessary for human beings to learn things, specific or not, inorder to live and survive properly?

Is there any currently applied teaching and learning system that shouldbe consideredpar excellence?

We will give convincing and convenient explanations about all mentioned inthe previous questions and, at the same time, we ask for help in the form of

criticism, comment, ideas, etc, so that our purpose can be carried out in moreadequate way.


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We will also have to deal later with some independent premises, that we

should definitely take into account. We are referring to ideologies, Science,institutions, leisure, hedonism, etc, considering, in the first place, the humanbeing , and, later, the whole society, the comprehensive development, etc.

CHAPTER 13

The contents and teaching materials that are presented and discussed atthe present time are partly acceptable and partly correctable.

Much of what is taught in the learning process about cultural instruction isalways useful and interesting. The correctable should come first, properlyselected by the academic and school authority of each subject in question.

Regarding education (discipline, order, etc.), it would be better to establish,by academic and/or state law, a well-regulated and organized study process,both for the teacher and for the learner.

We should be highly aware that the State and the academic authoritiesshould be always free of any religious and ecclesiastical influence of any kind, since all concerning religion should be only treated and accepted (or not),from everyones particular consciousness.

The education contents must be complete (a summary of each discipline),depending on the course and its level.


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Education, school discipline and learning have to be shown in a methodicaland systematic way, taking into account an acceptable time of school workand the compulsory days off.

We assume that it is truly necessary and essential for human beings tolearn things. It is an imperative to every conscious being.

Now we must say something about the content, approach and meaning ofeducation systems, education, training etc. that have governed our culture upto the present.

Our Western civilization and culture along the ages, which is known asHistory, have been developed in such a way that now, in the modern era,reflect an intellectual oozeand a special pathos that are very worthy to beconsidered and examined, even if we only consider their most characteristicfeatures.

It is known that, before the Christian era, the processes of education, etc.(socialization processes), had a restricted and well structured character sothat the particular authorities could distinguish and choose what kind ofissues had to be taught or learned.

In Roman times, these processes of socialization were reinforced, and theywere strengthened in such a way that, being governed by political-religious

authorities, education, teaching, training, etc., although reserved, as always,to the rich and powerful citizens, they were methodized and stabilized so thatthey could serve as a passable paradigm for much of the Middle Ages (EarlyMiddle Ages, known as the Dark Ages, and Low Middle Ages).

It is well known that, during this time we are referring to, all the socio-cultural substratum was strongly influenced by the Greek cultural heritage,and served as a Hellenic super-synthesis of all adjacent cultures, especiallythose as Egypt, Persia etc.


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During this period of history, the strong Christian phenomenon came to lightand, as everyone knows, it began to have a real power and attention,especially from the 4th century BC. This new religion (ideological culture),would be since then influencing with more or less power (depending on each

era) in the Western culture and civilization.

So, as we have said in the previous paragraph, working on the particularpeople and times, this Christian culture has been anesthetizing andcushioning most of the meaning and influence that the Greco-Roman culturehad been exerting on the ancient and medieval times and that somehow hasbeen also exerting on the modern society.

In the High Middle Ages, it already began to emerge what it would be calledRenaissance, which first influenced surreptitiously over the period known asScholastic, and in a very short time on every aspect of society. This led tolook back to the days when the Greco-Roman culture was the main influenceon the different existent peoples.

The Renaissance offered an opportunity for the openness and progress ofSciences as well as freedom to the people, with a speed very different to thatof previous eras. All this led to a consolidation and an especial and specificunderstanding in the different fields of education (teaching, training, andlearning) (sociological process).

The proximity of the Age of Enlightenment helped the Christian influence onthe Western culture require an especial appreciation regarding freedom,

beliefs and science.

The Modern Age in Western culture, with its political and humanisticrecesses, takes us to our time in which scientific and technological advancesprovide new premises for the revision of cultures.


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With this brief explanation of the development of Western culture throughthe ages, we can realize that, nowadays, the development of Western cultureand its social acquisition are highly sophisticated.

Nowadays we must not continue expressing ourselves with premises thatfate seems not to accept as authentic and comprehensive for the progress

and welfare of peoples.Thus we realize that a change is necessary and urgent, and we will try to do

it based on deep and comprehensive arrangements so that the revolutionthat is certainly approaching is not inevitably bloody.

CHAPTER 14Too many people in our society are truly angry, disturbed and highly

concerned about how dark the evolution and the appropriate way out of theirlives seem to be.

Most people think that we live to thrive, and they try to survive in such a waythat their impulses, tensions, drives and personal assessments barely countor add anything; since the result of any global or personal action is, in allrespects, lethargic, inadequate and incomprehensible.

This is due to the fact that the same principles govern all our activitiesalienate and take off the human beings most suitable and profoundstimulations.

This is because these principles lead us, above all, to seek and obtainwealth and things (goods) which mainly require utilitarian premises in thehuman action.

Almost everyone agrees that if someone has no money (wealth, property,etc) he/she will not be able to have access to a certain comfort or minimumsubsistence welfare, without mentioning, at the moment, hedonism andpersonal intentions for internal or external self-satisfaction.


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What we mean is that most of the primary personal values are related to arelative ability to acquire property, wealth, money, fame, etc.

The result of this deep-rooted human behavior and attitude regarding anykind of vital activity is that society is vitally dismembered and distorts itself,not allowing a real elucidation at the very moment of action as a thinkinghuman being with reference to the animal, psychic, transpersonal,transcendental and spiritual levels.

Moving on these issues, it is already known that in order to achieve what wecall money, power, fame, etc we need to do something or at least we need

to make some effort or produce something useful at any level or branch ofthe human vital activity.

What we mean with this is that although material things will have to besomehow produced in order to have a real or fictitious consumption as afortuitous premise of the practical and pragmatic reality of life, we will alsohave, peremptorily, to facilitate somehow the comprehensive fulfillment ofthe personality, which requires possibilities and capacities of a deeply realmeaning in human beings life, since many people begin to feel completely

disappointed, upset, incomplete and closely dissatisfied.

Since we have decided to rescind, dismiss or, at least, radically reform thesocio-political and economic position for a better development and evolutionof the individual and the society, this arrangement and / or exchange ofsignifiers and assumptions must necessarily pass through a differentassessment or attribution of values and concepts that refer to everythingmade or performed by the human being.

All this should pass through appreciating and knowing which are, once andforever, the true values of people so that it serves us as a correct and truecomplement, in the case of a vital arrangement under the present monetaryand production values that now invade us and rule us almost completely.


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The first condition or premise we are going to present is that, as a result ofall human activity, we will have to consider as a real value everything thatstrengthens or helps to stimulate the human being in his attempt to reach thetrue meaning of happiness and to be aware of the true meaning of his realactivity.

Therefore, human beings primarily must be able to discern the true meaningof everything we have called useful and / or productive because it canunbalance or disagree with what is said in the previous paragraph, so that wedo not separate from or get distracted in the appreciation of what should ormust be properly done.

At this point, and as a commitment for the coming days, we will have tocarry out a conceptual and practical review of what is meant by active labour,or human activity and what they should really mean.

CHAPTER 15

Before committing myself to say something sufficient, comprehensive and

authentic about the value and the internal and external meaning of humanactivity, and start presenting to everyone the terms and main reasons forhuman evil and imbalance, and in order to talk thereupon about the requiredchanges, I must expose and explain firstly, what I am referring to in thefollowing lines.

It is about that, following the pattern used so far in this book to expressadequately everything related to a comprehensive and democratic way out oflife and the global crisis, we understand that we will definitely need a verylong period of time to break down and explain the entire methodology andsystem of the project we are adhered to for its solution.

Thus I am going to summarize in four clauses or questions the reasons andcauses of all evil and imbalance. Furthermore, I am also going to summarizein four clauses the capabilities, ways and methods for the settlement of the

four negative clauses set out below:


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1st A Sufficient study for a possible final settlement of the issue entitled"Ideological Institutions," as heart and summary of the "Universal Culture andCivilization", especially in relation to the richness of the so-called EuropeanCulture and Civilization.

2nd

A Sufficient study for a possible final settlement of the topic entitled"Economy-Finances-Profit etc" as an individual and global cancer spreadingand reigning in our society based on a system of absolutism.

3rd A Sufficient study for a possible final settlement of the paraphernalia,defined as Labour Issue (productive and occupational) in all its projections,which has been a norm of life so far, highly distorted, alienated and distorting(although accepted almost by force).

4th A Sufficient study for a possible final settlement of the issue regardinganything related to Money, Currency, Barter, referring to the values they look

for or can represent to the individual and to society.

CHAPTER 16

We are already talking concisely and briefly (but with a right sense andunderstanding for an adequate solution) about the first item or issue wepreached definitely in the previous chapter. It is about trying to clarify onceand for all the main ideological and institutional lines governing us andrepresenting our cultural richness in life as civilized people (as we say to be).

We will start saying, (as usual) that Western culture is or seems to be themost appropriate model or paradigm (although not exclusive) of all the so-

called progress and civilization achieved so far by human beings.

We know and take for granted that Western culture has a deeply-rootedideology which comes from ancient civilizations (Egypt, Persia, Greece,Rome, the so-called barbarian countries; as well as, of course, the Christianpeoples).


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Internal and external movements of the personality of thinking beings havebeen over time making the cultural content of the West acquire thecharacteristics and peculiarities which now owns and holds.

The Fall of the Roman Empire (5th century), the influx and afflux of theBarbarians and invaders and the rise of Christianity have been pre-formingand forming different cultural situations and positions as those experienced inthe Middle Ages (dark, low and high), which confirmed a kind of obscurityand disdain towards the old ideological and cultural values prior to the adventof Christianity and after the debacle of Rome, which somehow meant aremora and/or a burden on any authentic and real progress and civilization.

We are going to avoid talking about the continuing process of change thatwas made in the Western world after the advent and influence of themovements that led to the Renaissance, to the conquests of science andfreedom, to the influence of the age of enlightenment and the progress ofphilosophical, scientific, technological, social and sociological ideas of the19th and 20th centuries, since we have already glossed it and explained itseveral times and also because we understand that most of our readersknow of this issue as much as we do or even more.

Our solution and approach to change and for a possible comprehensive anddemocratic interpretation of the question about knowledge, understandingand real intelligence on the ideological aspect of religious significance, whichis the object of the study we are addressing in this chapter, goes through thefollowing points:

1st The ideological institutions of religious content and/or significance,

tended and tend (with some specific exceptions) to the domination of themind and to the manipulation of the personal meaning in the actionbecauseof their actions and impulses of a constant selfish, dogmatic and exclusivistsense, since they suggest and reflect human situations of uncertain valuesand with some features bordering on unfair and irrational elements.

2ndSo all these ideological institutionsof religious meaning and significance,perhaps because of their total ignorance and transcendental blindness, seemto insist in confusing all religious elements with almost all transcendentalfacts, defining everything as spiritual, so, therefore, they believe to be contentwith an equalization of the religious sphere and the transcendental. With this,they justify themselves, or believe to be justifying themselves, because theirposition leads them to an admission of having honest and spiritual meaning

roots in all their statements and assertions.


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3rdThis has resulted in a kind of mental dictatorship over the people andover the rights of all peoples, as it is easily understood because it is shownfrom the result itself and from the reflection of all ecclesiastical activity.

4th

The continued permanence of a certain religiosity that these institutions

claim to have, seems to be based, justified and sought in the profound senseof transcendence, which is noticed by all human beings since it beats in thedepths of their soul, and is recognized by their Intelligent ability without therational and associative capacity (brain) being involved in the receiving,meaning and understanding process. Here the mind serves as a mirror forthe intelligence to act as a substrate of separation and distance from thepurely rational and associative elements.

5th

- The process and permanence of the monotheistic ideology, whichcomes from Egypt, (Amenhotep IV), and is entirely assumed by the Hebrewrace, which in turn transmits it to Christianity, and would be later adopted by

Islam too, is the most aberrant and perverse phenomenon that has emergedfrom the human mind, based on a false pseudo-religious transcendence,separated and separating from reality as a false unity that has given way tovital separateness as a Manichaean feeling.

6th - Almost all orthodox religions, either official or dogmatic (humaninstitutions), at any time and place, have been dedicated, and in part theyhave succeeded, to annoy and to distort the real transcendental sense(initiation) that has never ceased to influence and survive in all human beingswho truly want and need to achieve a comprehensive relationship, since theyare already prepared for it.

7th The essence and reality of all we have been saying about religion ingeneral is that in those monotheistic religious institutions the reality of thehuman being and that of the existence are divided because they concludethat a person itself is not worth it as a being and it does not understand itstrue entity. Therefore, something or someone external is needed to replace,free and help the persons real entity.

8th- The same usually occurs or happens to all human beings who have notreached their true and authentic ontogenetic and phylogenetic development,

since the law of cause and effect is fair and inevitable.

9th- Every living being, and, therefore, the whole society, as a standard for

a change that assists in the comprehensive and democratic development,must necessarily reject and refute the longstanding idea that states that theself (the immanent entity), is made or is incomplete, inept or unable to evolveby, to and from itself, because it has, inside itself, all the capacity and abilityto fulfil without any God or entity that replaces its true inner self or spirit.


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CHAPTER 17

A high percentage of society is already well aware of the fact that theideological institutions of religious meaning or nuance are highly negative for

the true progress and for personal relationships, since they alienate thebeing, disrupting the internal and external development of the individual.

That is why we believe that these postulates and religious assumptionsshould not affect at all the educational framework of the individual or citizen,since only private initiatives must decide whether or not someone should joina religious institution.

Furthermore, the rest of the ideological institutions that constitute the bodyof the disciplines of knowledge should operate completely outside or at leaston parallel lines to the religious currents of society and of the individual.

In any case, it is logical and correct to infer that this supra-structuralreligious aspect should not influence and inform the development of otherideologies of the State and society. Furthermore, it should not influence,inform or intervene in the development of the economic and financial plans,running the risk of restricting outputs and openings of justice and equity in theissue of appropriate distribution of profits, losses, wealth and different typesof goods provided by economy.

We are going to go through point 2 of our purpose of comprehensive anddemocratic settlement presented in chapter 15.

In ancient times, economic problems, both personal and collective, werecertainly very simple and practical, since, just reaching or providing enoughfor survival, nothing else would interfere with evolution and development.

Over time, society and the particular individual had or would have to accepteconomic assumptions and arrangements so that the unstoppable growth ofpopulation was not disturbed in its main roots such as life, food, children, the

harmony at home, etc.


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Thus the effect or event "exchange or barter for the mutual acquisition ofgoods would soon start operating. Afterwards, coins, notes or payment inkind would also start to be used.

With more or less problems belonging to the economy, finance and money,we arrive to our times, since nowadays there is an open conflict between allrelated to economic-financial-monetary elements and all concerningpersonal-logical-moral life.

All this is apparently due to the fact that the only support and justification of

the economic-financial-monetary process is the corresponding profit or gainat any cost and/or at any expense.

Under these conditions we have been explaining, the human process anddevelopment are out of achievement within a real line of activity towards apersonal development. This is so because it is assumed that with theacquisition of money (profit), the person is disturbed and gets out of phase,since the capacity and ability to acquire all goods and wealth and that samecapacity and ability to satisfy all kinds of needs, desires and whims can blind,overwhelm and unbalance the person itself.

We state that, in these times, many people of any social class begin to feelgreat sorrow, pain and embarrassment, since they see that many of theinstitutions governing us toe or try to toe the line on the rules dictated byeconomy and money.

Likewise we reaffirm that the economic-financial-monetary situation whichforms almost entirely our future and our social status has to be changedbecause the consciousness of many people cannot, and will not be able (inthe near future) to withstand the tension produced by having to live and workalmost exclusively for what is dictated by money and economy.

Therefore, we are going to provide some practical solutions which shouldbe taken into account. Although their carrying out had to be made gradually

and slowly because sudden changes cannot sort out any situation.


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CHAPTER 18

Following the guidelines adopted in the previous chapter, we summarisethe explicative process of our matter:

a) The fact that humanity has to live almost exclusively subordinated toendure the trends and drives originated by economy, finances andmoney, is merely embarrassing, immoral and reprehensible at almost alllevels.

b) It is shameful, immoral and, therefore, objectionable because it involvesa real frustration and a real deviation in the authentic approach of anyperson since the constant worry about the values advocated byeconomy-finance-money prevents human beings from accomplishingand performing the genuine tensions, drives and premises coming fromtheir mind and conscience.

c) Thus it is time to start establishing and advocating real and honestfoundations and bases to replace this system and way of life providedby the current economy-finances-money.

d) Because it is also time for the great human capacity to stop being usedto keep human beings under unjust and aberrant conditions which, ofcourse, are unworthy to human conscience in the course of the personscomprehensive development.

e) We say unjust and aberrant conditions because it is inconceivable(illogical and unscientific) that these financial-economic-monetaryassumptions have to govern our course when it is obvious that they donot have a conscious fulcrum that directs or justifies them.

f) They do not have a fulcrum that consciously justifies and directs them,and even less when something known as free market is taken as anessential element of consumer activity and its entire course is aimed at atrue capitalist situation, which is unjust and perverse.

g) They are aberrant and unjust also because they cannot present

themselves neither as a module nor as an option for a true development,since they entailed inequality and disorder.

h) All capitalist activity, in the way it is currently understood, is inherentlyunacceptable and unfair because it means a blatant inequality and aseparation from the premises and concepts involving equality andcooperation.

i) Sooner or later, because it can already be appreciated that it will happenat medium term at most, all sorts of authorities and at all levels shouldconsider an exhaustive and correct planning of everything that the

thinking human being should and can make for his/her development andevolution, both economically and personally.


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j) If, as we have been explaining, the results of the socio-economic-monetary activity lead human beings to a deviation and devirtualizationof the genuine human possibilities and capacities, why should we allowthis to carry on and to be imposed as an indispensable cl

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