Visceral ontopoiesis

“I know you and you know me” began this way, about 24 years ago in the study of a psychotherapist in Rome a student of Psychology, his first training session.

The reference to the said Delphic “know yourself” was evident and that student came from the Magna Graecia (South Italy) but, in his conscience the wisdom of those masters who had sown and cultivated that extraordinary flowering of civilization in Art had been removed. and in Science: the cosmogonic harmony that nourished and developed the roots of Western culture. That student no longer knew, like so many individuals of our time, that the harmony that had created the universe and the human being came directly from Hesiod (and other thinkers of the time) from the god Eros.

Today astrophysicists are rediscovering that the Sun emits a note that lasts 24 hours, exactly the rotation time of the planet Earth around its axis. We could think poetically that the Sun sings or plays and the earth dances on this harmony. Perhaps only the poetic impetus from a mind that meditates philosophically on its own Nature-Life can express the juice, the essence of those visions that the ancient master founders of Western culture lived over 2500 years ago. How can a vision motivate beyond the millennia the still current sense of real knowledge?

How is it possible that the visionary motion of some intelligences lived in the 6th century to. C. created the most important religions and philosophies of the world? Lao Tze in China, Moses in Egypt, Buddha in India, Pythagoras in Magna Graecia are making us and all the faithful of the Earth experience the power of their visions, and all their theory (way to the god, in search or find again) coincides and it is found in the sense of a creative principle that loves and creates out of love and wants for love the harmony of creation. Exactly the opposite of the war in Kosovo or any warlike instinct, someone will think here in the room.

The trainer of that student did not realize then and there of the whole psychic sense of that “I know you and you know me” even if he visibly started on the armchair.

Twenty years ago Italian psychotherapists still experienced subjection to Western and / or Eastern theologies and sought the psychology of Being by defeating their meanings from where they did not know there was a learned ignorance and alienating determination instead of maieutics reborn from the sophico-human, from experimentation and clinical practice. While from the roots of Western culture Eros, the uncreated creator god always lit up along with his own divine soul (see Plotinus): Eros and Psyche have always been the same hypostasis. Psyche has always been, in mythology on the one hand the human pulsation towards divinization through individual life (Paideia according to Jager) and on the other hand the identical divine substance that drew to itself from the primordial, uncreated Light of the Universe. A sort of visionary, philosophical anticipation of the principle of self-organization of matter set forth by E. Schrödinger. In both cases this leading and unifying idea in physics (physis) and psychic (psyché) has been lost.

So much so that Einstein and today’s physicists are still looking for the unifying theory of energy fields and the “psychics” (psychologists, psychotherapists, psychiatrists, psychoanalysts, philosophers, etc.), equally seek the law or trade-union ring between psyche and soma. Physicists and psychics, scientists and artists, thinkers and street people have certainly largely lost the metamorphic, transformational capacity of the erotic-psychic reality of the origins of Western philosophy.

Eros and Psyche combined in the mythology the process of knowledge through the ability to forge, shape Harmony as the Sun and the Earth mutually mold each other to obtain life, us living beings.

To say that this is a case simply means to say that the Roman psychotherapist did not know and did not want to know the roots of his own thinking about himself and the student in front of him: it means that a counter trend seeks to annihilate the meaning of life here and now . If we admit that it is only a coincidence that Freud, Jung, Adler and all the other initiators of psychotherapy did not realize that the words they used (Psyche, Therapy, Image, Form, Soma, Pharmacology, Sofia, Cosmo, Physics, etc.) had been struck over 2500 years before, with a precise metamorphic intention, that is, a mediator of the Real Reality, then we deny them the sense of intelligent beings and the word, to every verb, to be an instrument for authentic psychotherapy. The movement initiated by the cosmogony of those ancient masters, the dynamics of Eros and Psyche, nourishes not only the person, but all that is transpersonal: the Psyche is not only individual but collective. The Roman psychotherapist censored in his creative ideation for two millennia and more than Roman and dominant and dominant Catholicism, did not feel that the impulse to the student’s knowledge was the result of two ancient gods never dead or always alive in Western culture, Eros and Psyche precisely. It is not paranoid or excessive to see in an individual in front of us in psychotherapy, the result of innumerable systemic, historical, cultural, biological, material interactions of the fluid-dynamic cosmos. One of the aberrations that alienating systems and their institutions make towards the individual Being and the individual and collective Psyche is to break it and isolate it from the harmonic dynamics of the wise Reality.

The characteristic of every historical domination is that of separating (removing the body) and separating the myths and beliefs of the dominated civilization. This movement in the course of human history has created so many splits, fragmentations of the human living being that in the end, as it is today, the tendency to schizophrenic disintegration has become psychogenic, that is part of the same human entity. The love for the Psyche and the Psyche for Eros, even though they remained the immobile engine of the dynamics of civilization, are constantly subjected to the “caudine forks” of that sectorial tendency, disrupting the Living Being that shows itself evolved in the increase silent and implacable schizophrenia in humanity (46 million according to the static WHO).

In the ancient myth at the roots of Western culture there is the answer to the mental and psychosomatic health disorder of human beings. But it is an answer that must be administered with maieutic wisdom, not with revolutionary aggression, but with vital aggression and innovative intelligence, respectful of the principle of self-organization of health that every individuation has in itself. The mythological dynamic between Eros and Psyche was good for the masters of the time, the way out of any single or collective problem. Let’s think of the enantiodromia of Heraclitus as a unifying motion of the opposing principles and currents coming from the East and the West. The idea was thrown: it is possible to unify in order to rediscover a sense of Reality, and then set off again in search of further knowledge. Eros is the love for the light of knowledge: the god is allied to Zeus when he defends Psyche and draws it from the Underworld near Zeus when he abducts and joins Ganymede symbol of formal and corporal beauty. The light (Zeus) love (Eros) the beautiful (Ganymede) and the soul (Psyche) are both the process and the ideal of human history: what is lacking in the war for war, in death by death, to schizophrenia for schizophrenia.

The transformative movement of myth, as it was consciously administered in Greek and Magna Graecia culture, is blocked in the subsequent civilization (by the Roman and Christian opposition) and the incivility of the drug is determined at all costs, the debasement of the principle of wisdom of the being psychesomal as a natural capacity for self-organization in favor of a therapeutic expropriation mechanic that rationalizes and endorses only the therapy of the human out, only the material sense of drug and not the psychological and etymological one of remedy-poison, of individual and collective potential at the service of those who understand it and use it wisely for therapy or ecstasy. Pharmakon for the Greeks was the music that Pythagoras administered to cure emotional disorder, pharmakon was the theater, it was cultivating and knowing oneself, it was love for knowledge: this healed!

Eros was the therapon and the final reason for the impulse of love, was the Apollonian know yourself. Only those who knew themselves, their own self or luminous principle, could and knew how to love because they were familiar and intimate with the soul, with the principle of light emanating from the invisible God. The motif that reunited the first of all gods, Eros, to the Creative Light of the universe and to enlightenment as a wisdom that is reborn and pushes towards the deification of the human being, is very similar to the Big Bang theory on the one hand and that of the everlasting physical universe on the other. I mean that two recent and opposite extraphysical theories were quietly contained and tolerated peacefully in the conception of the master creators of Western culture. On the other hand, the philological association of sophos (wisdom), phanes (light), phonos (sound-voice), psyché (psyche), physis (physics) in the common sign “PH” was not a case in the Greek language, but a transformational necessity of the personal and transpersonal psyche oriented to conquer the Olympus of divinity: the human Psyche who, through love for life and knowledge, practiced his own paideia or divinizing path (path).

The pharmakon, the individual who contracted all the negativity of the polis was expelled during seasonal rites and then welcomed back into the community with a symbolism that is similar to that of the Lamb of God, the Christ, and the Passover of Jerusalem.

Certain mild rituals were intelligently administered to evolve human civilization. Today it does not happen as much in many schools of physical and psychic therapy because we sometimes forget consciously that the goal of therapy is the solution of the entrance symptom, it is the self-management of health, it is creativity and well-being, it is Eros Psychic: love for the living soul.

The intentionality of Eros is the height, the value, the authenticity of a real civilization of the Psyche. We have the right to the civilization of the Psyche, of a continuous Psyche that is found everywhere in relationships and in Nature and in the Cosmos. Our epoch-making civilization at the end of the millennium is lacking both in the authentic and cosmic sense of Eros and in the natural sense of the individual and collective Psyche. At the same time, Darwin and Wallace thought the principle of evolution in two different spaces; Newton and Leibniz invent in two different ways, in two different places but in the same period, the calculus. There are many examples of how the push of the human Psyche to the knowledge of Reality moves with a superindividual sphere of action and creates intuitions of the real beyond the limits of space and also of time. B. Russel, in the last years of his life, admitted that he had not yet touched the depth of the Pythagorean number. E. Schrödinger marveled that from a school (the Pythagorean one in fact) considered idealistic, mystical, unreal and faded by the Ionian and Eleatites, so much truthful and scientific knowledge of worldly reality was born (according to some, the infinitesimal calculus was intuited for the proof of the Pythagorean theorem at that time. The atom viewed by Democritus crosses the millennia and is the object, today, of acute research and debates in physics.

The psychic and musical based therapies (psychotherapy and music therapy) are now rationalized and rebuilt by the Greek and Italiot philosophical universe. These are the few examples of how the time of millennia is crossed by the simple and powerful visions of those wise masters of humanity who peripatetically sailed around 2500 BC. C ..

But the extraordinary thing that has been constantly removed for more than two millennia is that at the base of all this movement that creates an authentic civilization of knowledge, there has always been Eros in embrace with Psyche.

Today the culture of Love in psychology and psychotherapy comes to us from Maslow’s Humanistic Psychology, from Fromm’s new-psychoanalysis, and Rollo May timidly tells us, in his book “Love and Will”, that underlies the harmony of spheres or music of the spheres in the Pythagorean conception there was somehow sexual love. It is probably true given that in the Pythagorean school teachers were both men and women both married and not. But we must agree on the meaning of sexual love in Magna Graecia: we cannot believe that the only civilization that, according to Jung, had devised a god of love, Eros in fact, relegated the divinity only in the genital complement, in the purely sexual embrace . All the writings, theories and myths of those times tell us the opposite. Eros is not Aphrodite and is out of spacetime and is still the strongest of all gods and is his very divinely soul and, as Plotino tells in the Enneads, contains his own image understood in the sense of inner-outer act: imago, im needle threader. From many mythological fragments it seems more like Aphrodite daughter of Eros than vice versa as it has in fact passed into our memory-consciousness. On the other hand, Eros generator of the cosmos cannot fail to be a Pythagorean idea given that according to Pugliese Carratelli there was no idea of ​​Love-Soul-Harmony in the warrior culture handed down to us by Homer. Indeed, today’s archaeologists now distinguish two currents in the generating philosophy of Western civilization: a Homeric, warrior, destructive, disharmonic, the other, orphic-Pythagorean, creative, pacifist and harmonizing. It is evident, for those who know the orphism, the root erotom philosophin of Dionysism and the connection to the idea of ​​knowledge created by the initiatory psychism contained in the authentic Eleusinian mysteries or in all forms of initiation of the pre-Socratic world. Dionysus was the god of the Maenads and the Bacchoi, those strange dancers-visionaries who crossed Europe far and wide (an Orphic temple was found in England, for example).

It is clear that this festive, ecstatic and initiatory religious-cultural movement involved peoples and cultures, crossing them and absorbing and spreading knowledge and ecstasy. Too bad to think that the dance of S. Vito and tarantolismo historical-natural heirs of those antiquated philosophical-theological visionary intuitions, may have long been considered psychiatric syndromes! Nor is it risky to say that the nosographic dazzling of many modern always caustic psychiatry towards the psychic aetiology of psycho-neuroses does not recognize in the stratified diagnosis of manic-depressive schizophrenia an exasperated zeal or mechanistic frost to close, imprison, hologram to erotic energy – psychic of those ancient propensities for ecstatic dance, to knowledge through psychic vision, all qualities proper to the human Being.

On the other hand, the drastic insolvency associated with the diagnosis of manic-depressive psychosis, the lack of etiologically and etiopathogenically mature explanations, the systemic push towards pharmacotherapy, delineate an equally alienating intention-line of dispossession of the principle of psychic self-organization of the individual and collective human health, sometimes outline a conscious pseudoscientific lies and a considerable ignorance of historical-mythological value. But even worse I must say that in some cases, clinging behind the screen of diagnoses and external remedies, simply demonstrates the inability to resolve the symptoms of entry to psychotherapy, the inability to correspond to the etiological and etymological sense of the psychotherapy question by the client-patient-user. The ancient Italians knew that: “Those who take care of men are gods” (see pag.234 of “The Pythagorean fragments” by Timpanaro-Cardini ed. La Nuova Italia )

All this could mean that behind the label of the title and the diploma of therapist, there is an alienated person who continues to alienate and that, the erotic and psychic alienation process was well known at the time of the wise creators of Western civilization (compare Socrates and Alcibiades). But this is another interesting chapter.

Certainly referring the alienation of the human Being to the division of the androgynous Being operated by Zeus and reported in the Symposium by Plato, means to bind to a philosophy of coverage of the real problem of alienation that as you know finds no solution and does not pacify the intelligences psychologically vigilant that they have critically examined the Platonic-Socratic myth in the light of the time of decadence in which Plato lived (a time that ratified the condemnation to death of Socrates and therefore of human wisdom) and also in the light of the psychological Reality of our time. A true theory, which explains the real, also resolves the real. Many myths or psychological theories do not actually resolve mature and healthy human beings in crisis and therefore they must be put aside in my opinion as virtual and derealizing or alienating conjectures. In other words, there are mythological or thought processes in man that are carriers of an age-old alienation and also contain the seed of the proliferation of nonsense if not wisely administered and explained as relative and unnecessary horizons of the real psychic and psychosomatic world.

Such is the myth of the androgyne, the myth of Er and in many places the fable of Eros and Psyche. The reason is very simple: all these ways of the myth of thought or religion have one thing in common, they tend to conceal the theory of metemsomatosis, the intuition of paideia and the metamorphic capacity of the Psyche hypostasis. Let me explain: the myth of Er is the emblem of the theory of metempsychosis of oriental origin and it has been shown that this is not historically real because the Pythagoreans professed methematoxy, a sort of Lavoisier principle “everything is transformed and nothing is destroyed” .

The androgynous attacking Olympus to oust Zeus is a tale of popular popularization coined for the presumptuous and arrogant of the regime of the period in which Plato lived. It should be remembered that Plato himself was a cousin of one of the tyrants of the time and that he despised his political customs. As proof of this, there is the fact that the paideia as a way of finding divine wisdom during human life was the adopted and conscious inter-school practice despite the different approaches at different schools of thought. The fable of the late Apuleius on Eros and Psyche proves itself bound, in its slavish utterance of the condemnations of a jealous Venus and in the tricks of the remedies adopted by Psyche and its allies, to a decadence of Greek mythological-ecstatic philosophy and wisdom. magnogreca (tried and in crisis after the massacre of the Pythagoreans and attracted by the power of the Roman world and by the charisma of nascent Christianity, see Varro) understood as processes of search for the Self or of the divine Being in the man-woman: “Also I am of divine lineage ”was written on the gold foils several times found in tombs of Southern Italy (see pag.315 of the“ Paideia ”of Jager ed.La Nuova Italia)

That is to say, while concluding with the deification of Psyche, the fable tells us nothing of its overseas roots and its already concealed divine identity with Eros (as we find in Plotinus), while adding with Eros’ pregnant idea of ​​Psyche a generative quality in the sphere of the living human-divine that the god Eros up until then (that is to say, the historical-mythological time of the fable itself) seemed not to have (see Newmann).

Eros was often described as an assistant to the generative acts of gods and human beings.

We must therefore look more deeply into the sense of Psyche in schools where almost all the roots of Western culture seem to have proliferated. These schools that are presented as such, according to the most recent archaeological discoveries, are precisely those of Pythagoras, Telete, Parmenides, Heraclitus, Anaxagoras and other Presocratics. However, the school of Pythagoras in southern Italy seemed to be long, the most famous and versatile of all the others. It can easily be verified that Pythagoras coined (according to the fragments of his philosophy) many of the terms later used in Western culture: cosmos, number, philosophy, monad, mathematics, etc.

It is interesting to note that in the philosophy of the Pythagorean school, Psyche was identifiable with number, monad, love, harmony and soma. Now, if we give the generative capacity of words a sense of significant wisdom of things and of the world, we can infer that Pythagoras tried to create and somehow obtained in his disciples a remarkable curiosity towards the knowledge of the world. That is, through the initiatory organization of his school, through his unquestionable dialectical capacity or his charisma, he obtained a healthy movement of consciences towards the search for the truths of the worldly Being. It is clear that this quality is desirable in every teacher, in every psychotherapist and in every human being. But it is not clear how Pythagoras and the Pythagoreans intended and used psychic vision to discover, meditate and generate new ideas in all fields of knowledge. Because this is the incredible fact also according to Schödinger: they were among those of all the schools of the time who discovered more real truths about the human and natural and cosmic world. So the secret of the ancient masters who created the roots of Western culture lies in their ability to view the Real Ontico.

Democritus, Heraclitus, Thales, Pythagoras, Anaxagoras, Parmeniche, etc. they all had a developed sense of psychic vision combined with an excellent life experience.

To understand what they were viewing and how we can ask which mythologues followed. Eg it is safer than the masters mentioned above to follow the paideia of Mnemosyne and the Orphic laminettes rather than the tragedy of Oedipus the King. The cultural, initiatory myth of the goddess Mnemosyne introduces directly, consciously and daily to the theory of images, that is, of the whole world invisible within the physical universe. But between the physical and the psychic there was no iatus but a natural contiguity, as shown by the evidence that astronomy is cultivated together with the meditative philosophy in the Pythagorean school itself. The confirmation of the importance of Mnemosyne and its path of images aimed at rediscovering the situated meaning of the divinizing vision of the human being, is given by all the humanists of European culture from the ‘400 onwards.

Philosophers and scholars such as Giordano Bruno, Tommaso Campanella, Marsilio Ficino and Pico della Mirandola adopted a theory for the mnemonic visualization of images associated with the various notions of the culture or wisdom of their time. This theory was called by some mnemotechnics. I believe that the association between Pythagoreanism, Mnemosyne, mnemotechnics, humanism and the value of images and myths for the phenomenology of therapy and psychological knowledge has escaped even the initiators of modern relaxation techniques, yoga, autogenic training, and imagery and last but not least of imaginative associations. I’m talking about Jacobson, the various western masters of yoga, Schultz, K. Thomas, Freud and Jung. There is a reason why the relationship between the visionary capacity of pre-Socratic philosophers and the modern technique of psychology-psychotherapy did not jump to the evidence of the initiators of the various schools. The reason is war. Both the first and second world wars that all other wars, which succeeded the international community, achieve the goal of censoring, removing and separating human intelligence aimed at authentic civil progress: the civilization of the Psyche in Love and Ecosystem knowledge. This is why Freud and Jung and Adler and all the European and American initiators could not grasp the sense of wisdom of the roots of Western culture. It seems to be in the presence of the repetition of an ancestral cycle of destruction and reconstruction of the meaning of life. It seems to be in the presence of a trend that is just as potent as the erotic one but in my opinion this is not the case. Let me explain: the tendency to self-organization already inherent in physical matter inclines towards the organization of a coherent and finalistic principle of life in biology (Maturana and Varela) and in plants, it is still evident that the identical tendency to self-organization in the physics of particle (see E. Schrödinger) creates the self-organizing instance of psychosomatics and therefore of psychic energy-force. This tendency could be the result of the original movement of a universal principle or law that the Greeks called Eros, which Christians call God, which the Native Americans call Manitù, which Hindu-Buddhists call Brahma, and which every other people calls with the own language resounding however the sense of the divine.

I believe that for scientific simplicity, the sphere of action of this self-organizing tendency in human beings can be called Psyche.

When we hypostate the Psyche as a real entity (because it is a real energetic entity) strangely or naturally we get physiological advantages in terms of psychic or psychosomatic health; exactly as when we really hypostatize Eros as a divine way in the human being or wisdom of the divine being (Ontosofia) that guides the ego in the paths of life.

If we assume instead that Eros and Psyche are only masks or images that are not real, we have not explained the principle of self-organization of the same matter nor the principle of the will to love, of the desire to do good and therefore the principle of the evolution of species according to Darwin.

We must breed, cultivate the best to improve the species. Now, Diotima, the priestess who in Plato’s Symposium, is said to have instructed Socrates himself in the things of love, reveals to us in some way that he is not a mask (see Galimberti) but that he was a real wisdom lived for two reasons : one, he saved the Athenians from the plague, two, he educated Socrates in the things of love and Socrates was considered the wisest in the Athens of his time, so Diotima educated and realized in Socrates the wisdom of love-soul ( if we keep in mind the whole relationship between Daimon, Eros and Psyche). On the other hand, even if we considered Diotima a metaphor for some psychagogic or paideutical reality that happened at that time between priestesses and initiates of philosophy (such as Themistoclea for Pythagoras) we do not alienate the sense of symbolism of a pedagogical and therapeutic Eros suited to traditions mystical-religious and exoteric divulged among all the communities and temples of Greece and Magna Graecia.

In other words, Diotima, realizes the idea of ​​”coniuctio” or “agape” between Eros-Therapon and Erota-Filosophorum, that is, between the love that heals and heals and the Eros who loves and cultivates the love of wisdom and knowledge. We can find in several other classical authors the relationship between Eros, Psyche and Terapeia, Sophos (wisdom) and the “know thyself” of the Apollonian-Dionysian temple of Delphi. To us today psychotherapists are interested to know that, at the origin of Western culture, there existed the idea and the practice of therapeutic love-soul, that is translated into language congenial to us, the authentic love of the psyche therapeutically works psychic and psychosomatic health (it loves the your neighbor as yourself). We can ask ourselves: why in more than two millennia has this therapeutic idea based on love-soul not remained real and instead passed on, embodying a banalizing and mechanistic idea of ​​the psyche, love and therapy in the human partner culture?

Evidently the answer is that the psychic and physical war has prevailed in the historicization of the authentic culture of the human being.

The Pythagoreans were persecuted for example as the Jews and like all societies and ethnic groups that have dared in the course of history to oppose with a sense of real civilization superior to the dominant civilization. But the instinct to order, harmony, good and psyche is always reborn and always awaits the rebuilding of love for the truth, for a healthy life, for being psyche, for the light of human wisdom. The tendency to a civilization of being is fundamental with respect to the civilization of having (see E. Fromm and A. Maslow).

An example of a psychosomatic clinic referable to therapeutic love has recently occurred to me with my assistant psychologist.

This woman, aged 40, had had persistent pain in her right ovary for three days. He talks about it before a couple’s session in which he had to help me as an assistant in training. I take note of the thing and there and then I don’t make any comment. During the session, however, I have a precise sense of Eros-Therapon, of therapeutic love in the particular situation that occurs between the two spouses who asked me for psychotherapy. The two users find themselves in a higher psycho-existential meaning of their union. Once the session is over, I begin with the assistant the usual supervision of the setting dynamics. At some point I have the perception that his ovarian pain is gone. I ask a direct question to the assistant psychologist: “has your pain not gone to the right ovary?” She, expressing a long pause of wonder, responds after looking inside: “yes, it’s true, I don’t feel anything anymore” and then “but how did it happen?” We can well understand that symptomatic remission even in its content of subjective evidence has all the scientific value of a successful therapeutic act. To explain myself, I repeat some explanatory passages of therapeutic eros activated in the setting and I say that the intentionality of the Picosomatic Onosophy is developed through the natural sphere of action of love among the living that is activated in a mature consciousness in psychosomatic vision. As this is one of the many events of symptomatic remission which, intentionally occurring by my presence, occur systematically during the sessions of Psychotherapeutic Ontosophy, I am personally no longer surprised by this natural psychodynamics of well-being. If anything, I am surprised that many times people who receive this evidence during the session of Psychotherapeutic Ontosophy, even compared to symptoms even more serious than the one mentioned, do not take it as a lasting ethical-personological conscience directive in the rest of their lives.

That is, it amazes me that human beings easily forget or consciously remove the psychodynamics of well-being carried out and fall back into the circuits of an alienated psychosomatic consciousness. They begin to think of themselves in the usual wrong way with the mind-body split typical of their own system of family, scientific, cultural, religious reference, etc. This makes it clear to me that a millenary tradition of psychosomatic alienation survives in the human ego by obscuring the sound historical-philosophical roots of the psycho-erotic consciousness of Western man. The homicidal war and the rebirth Eros remain two opposing and present dynamics in the human race. I really do not believe that the problem is due to an existing death instinct and opposed in nature to a life instinct, but rather that the Eros-Psyche not lived and fully conscious in one’s own life, removed from the various religious and non-religious societies, determine daily alienation to alert the reality of living intelligence to the need to return to one’s original sense. A love cut off from its natural psychotherapeutic potential, through a millenary alienation, generates hatred, disease and war and finally death as the conclusion of an alienating circuit from which the voluntarily imprisoned self does not want to usher.

If we psychotherapists start again to reaffirm in the human culture a right to Psyche as a possibility of therapeutic Eros, love that brings about the harmony of the socio-cultural sphere of action from the generative roots of the divine cosmogonic Eros of the European Greeks, we will regain, day by day , the happy health of ourselves and of the humanity referring to us. The case studies resolved by the Onosophy Psychotherapeutic approach can be a valid contribution to the reconsideration by today’s scientific conscience of the real value of therapeutic Eros, of the love that cures as a principle in the act of being human. My son Iori-Felice in conclusion of a conference on love, raise your voice and ask a question-affirmation addressed to me: “then you are Eros ?!” And I: “Yes, I am what you are: the psyche that you love and the real dream of the matter.” The Psyche is the Onosophy, the wisdom of Being. The wisdom of love of the human being is the fruit of which the earth of the next third millennium is pregnant: Visceral Ontopoiesis.

The Real Ego, the Real Ontic I speaks and continually acts as an individual existing from the bowels of the psychosomatic sense (engastrimyuthoi = voice of the visceral soul or holistic synthesis of the visceral enteric brain, see M. D. Gershon).

This explains the clinical results of symptomatic remission, both spontaneous and obtained in the setting of different therapeutic approaches based on psychosomatics, neurosciences, behaviorism, cognitivism, hypnosis, tarantism and music therapy dance, body work and all chakra-based therapies or energy centers of human corporeality and beyond. In synthesis in the recent therapeutic one is inevitably emancipating the ancient meaning, etymological, originating from therapeia as respect of the self-healing gift that the Being has in Himself and from the profound act of its own intelligence it regenerates the psychosomatic harmony: Visceral Ontopoiesis over and within every teaching , technique, therapeutic methodology.

This is one of the dreams, manuscript in October 26th 2000 in which I see the publication in Italian of an article about the discovery of M.D. Gershon in the magazine Focus of March 2001, but already in 1990 I published “Dream and Cancer in Sigmund Freud” (Dream and Cancer in S. Freud), then a monograph that ten years before the publication of MD Gershon (1999), showed, the completeness and maturity of the intuition that I had of the Psyche Visceral as a phenomenology not counted from the cerebrality of “Head” of the medical-psychiatric-psychological reductionism. Naturally the clinical application of the same intuition Visceral Ontopoiesis as a faculty identified in the psychosomatic human being had already guided me for about fifteen years before: in conclusion they are twenty-five years that I apply in my psychosomatic clinic that intuition mentioned above by solving the most varied case series and lately I have even found that Crohn’s disease has been solved (a case I will publish soon).

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