THE SPLENDOUR OF HUMAN BEING, day 2. We´ll have more on next Sunday. I wish you all a peaceful Yom Kippur full of wisdom.
Our contribution is MAT, a scientific instrument, verified on more than 60,000 people and organisations before being divulged, applied successfully for more than fifteen years and now starting to become known by a small elite who had and have great anticipation in the fields of personal and organisational knowledge and awareness of our surroundings.
MAT stands for the Meta-model of Analysis that Transforms. It starts from a new discovery of the human being through the revelation of his structures, discovers the engineering patterns of universal emotional functioning that govern these structures, indicates, in an accumulating sequence of energy, how to be the leader of one’s own life, a model of behaviour for the rest, and helps to reach plenitude in a calm and rapid process, of great social impact.
Those who know MAT affirm that it is the most scientific of the human sciences that they know. MAT is a collection of instruments that is applied to the knowledge and improvement of the human being as well as any organisation (whether a couple, a family, a company, a government, a country, a group of countries or the planet), and it also opens fields of research, application and improvement in any one of the human sciences that are known today. It also opens unsuspected windows in the fields of art, innovation, discoveries, and in a general way, creation . This is why it is a meta-model. Like all meta-models it seems simple and it is not.
MAT is a scientific, not speculative, collection of instruments. It is objective because although it rests on the application and verification of more than 60,000 cases, its results remain unchanged today, when we are now heading for 120,000 cases. We who know MAT have not found one case to which it does not apply. Moreover it can be transmitted, in other words people can be taught to handle it in a masterly and autonomous way. This is why it is an analysis discipline. Like all analysis instruments it requires training.
MAT is universal, in other words the same results are found unchanged in any place or country and since the human being exists and is manifested as such. MAT achieves in its application and from the first day of learning, expansion of the fields of awareness and action of every analysed subject taking the person to a level of creation and transformation that can always be bettered. This is why it is an instrument of transformation. And like all instruments of transformation, it requires guidance from a facilitator who has already successfully reached the stage of growth that the student can reach.
Creation of MAT was a conjunction of an early vocational history, serious and well oriented academic and professional training and a large amount of luck.
The results obtained with the study and application of MAT have been and continue to be encouraging in the field of human sciences and open new perspectives for achieving human, organisational, social and political flourishing from the XXI century onwards. This book will only address the basic human focus of MAT, because the revolution that this collection of instruments entails is the basis of later applications, developments and creations that we have been recording since 1988. This is an attempt to divulge a complex collection of instruments, make it understandable, and easily, and if possible, pleasantly assimilated by any person of a medium-high level. One of our most brilliant students is currently writing a book on the divulgation of MAT within the reach of the general public .
In this work we will only start our divulging with four of MAT’s basic instruments.
In the first chapter we will show the human being’s innate structure, in other words the real installation that we share, all human beings, and its functioning. We will study, objectively, the inventory of treasures that each and every one of us has, examining the where, what, how, why, when and what for of each one of them. And we will learn how to value them and love them before deciding to share them, because obviously, one can only decide to give what one knows that one has.
In the second chapter we will show the energy that allows the structure to function and we will discover, with intense delight, our potential. For this purpose we will study the authentic human emotions, their rationality and their functioning.
In the third chapter we will focus on discovering the antennae that allow us to perceive the world: our senses. With these three collections of knowledge we will already have the bases for understanding the revolution that MAT represents in the history of self-knowledge. Then we will be able to know the universal history of our gestation, our birth, first infancy and later evolution until the current time. Thus we will learn how to make fear retreat, on acquiring the security that comes from knowing oneself and others, appreciating our personality differences, detecting what our skills, our talents and vocations are.
In the fourth chapter we will discover the six universal patterns of functioning in their 36 common versions. For this purpose we will study the master personality typologies and their phases of evolution that allow diagnosis of the real state of deterioration of human beings and the MAT paths for recovering their lost integrity.
In the fifth chapter we will examine the impact of the MAT typologies on the human being’s most immediate creations: the organisations we create (couples, families, companies, associations, states, groups of states and organisation of the world). We will finish by examining another manifestation of human functioning in the sixth and last chapter: ideologies. We will start by diagnosing the generational ideologies, as was illustrated in this introduction but now giving the MAT keys for their in-depth study. We will see what the future generational ideologies will be that will dominate the world until the middle of the XXI century.
Next we will examine the secular ideologies and their MAT laws that make them more understandable and controllable. We will start with the XX century and go back to the XV century, amazing the reader with the potency and scientific nature of this new collection of instruments. We will then show the trends that will dominate ideologies in the XXI, XXII and XXIII centuries, the times when we foresee that the history of the whole world will be able to turn in the right direction to create a civilisation that will inaugurate and guarantee the flourishing of the splendour of the human being.
We will finish this chapter with a brief examination of the thousands of years old ideologies going back two millenniums before our era and projecting on the study of the third millennium. Since now, with this new science, we can be the builders of history and no longer its passive subjects.
We will conclude this book by returning from what is absolutely grand, the millenniums, to what is absolutely small, the cell, to show that the same laws apply inevitably and fortunately.
We will introduce in the annex our brief conclusions from hospital research on the incidence of dysfunctions of the human structure’s pattern of MAT emotional engineering on high risk illnesses.
And for the reader who is curious and interested in knowing the application of MAT in the fields of communications, leadership, identity and national potentialities, organisational culture, knowledge of the personal subconscious, and strategic planning of change in organisations, we refer those who so wish to consult our web page: www.mat-cachet.com .
ON THE HUMAN STRUCTURE OF PERSONALITY
In this chapter we initiate knowledge of MAT’s first instrument, that of the innate universal structure of human personality, so as to know the design and installation potential that all we human beings on this planet have since the precise moment of our conception. This potential develops and changes throughout our gestation and produces a human baby whose destiny is to grow. In this first chapter we will only analyse the design, or rather, an approximate geometrical and symbolic representation of the design, and the installation, as if it were a drawing for making a television or a plan for building a house. In other words we will propose a scheme to answer the question of what a human being’s installation contains for carrying out all its possible functions. In the next chapter we will propose a new instrument that studies the engineering of the functioning of this human being and we will answer the question of how it functions and with what type of energy it functions correctly.
The MAT universal structure of personality is divided into six structures, common to all of us, ever since the human being appeared on this planet. These six structures are grouped into three functional sets.
The first set brings together two structures whose function is to allow us to be social and socialisable beings. And, like any mammal, we are social and socialisable beings from that moment during our gestation when the You-I relationship with our biological mother starts to become established and develop. For this reason, we call this set THE SOCIALISER. The Socialiser is divided into two structures that are complementary and opposite at the same time, which allow us to move away from or approach our fellow human beings. We call them THE RECTOR and THE PROTECTOR. The Rector discriminates dangers and threats to the totality of our structure and establishes the limits that safeguard us against the invasion or breaching of our territory, shutting out the internal or external enemy. The Protector, on the other hand, opens doors and determines what and who, and whether something or someone is beneficial for our life, and establishes unions and confluences. The Rector lays down boundaries, imposes limits and denies access. The Protector brings together, authorises access and affirms the union between two or more people. Although the Rector says no, the Protector says yes. The Rector is responsible for the safety function and the Protector is responsible for the belonging function. The Protector analyses the space and shows the when of things. The Rector diagnoses the state of things and shows the where of things.
The second functional set is made up of a single structure and we call it THE SYNTHESISER. This structure is the one responsible for our intelligence. It is like an incredible computer that allows us to file and memorise, programme and process, combine and mix, detect options and choose the best ones. The Synthesiser is responsible for the development function. The Synthesiser analyses the what of things.
The third set brings together three structures and we call it THE CONNECTOR. It allows us to connect with total reality. It comprises THE VITALISER, THE TRANSFORMER and THE ORIENTER. The Vitaliser allows us to connect with the palpable reality of the here and now and to react to it. It shows the how of things and accepts or discards them according to whether they are true or not. It does not accept lies and therefore it is responsible for the function of justice. The Transformer connects us with our capacity for transformation, creation and growth through change (a quantum leap). It shows the why of things and is responsible for the function of status, in other words our true stature at any one time. The Orienter allows us to connect with the unconscious and transcendental reality to enrich our consciousness, uplifting and extending it. It answers the “what for?” of things and thus its finality and responsibility is the function of plenitude.
It’s now time to analyse each structure in depth in order to know it and perceive whether or not it capacitates for the totality of the function for which it is designed. At the end of the analysis we will see whether or not, with this six-dimensional installation we can take in all human actions.
MAT PERSONALITY STRUCTURE
UNFOLDED MAT STRUCTURE INTEGRATED MAT STRUCTURE
I. THE RECTOR:
The Rector allows us to diagnose, like a doctor, the state of the realities with which we come into contact, both internal and external. It allows us to know whether something, in us or outside, is dangerous and represents a threat to any one of our structures. It allows us to carry out the function of security. It detects what is not normal, good, appropriate, ethical, alive, current, great, kind, etc. It detects all the “no’s that must be and are advisable to erect for life to flow and keep on flowing. It detects the limits of our realities, actions, thoughts, imaginations, possibilities etc., and allows us to make the limits of what is possible recede, based on safety, determining and widening our field of action. It shows the where of things.
What does the Rector do?
The Rector diagnoses: As MAT company management consultants we always start our work with a diagnosis of the organisation. We verify the existence of the company’s six personality structures, since we innovate a bio-management and detect the faults and pathologies in the collective entity’s functioning. We detect what is not functioning correctly and jeopardises the balance and harmony of a healthy company. We diagnose the organisation’s state of illness and propose an action plan (in other words a treatment) which is capable of restoring the organisation’s integral health. We put each structure into a state of proper functioning, redesigning the interrelationships between them, and planning objectives and targets for the future that will return their transcendence.
Another example: When we are ill we go the doctor who examines our body’s general functioning. When he locates the point or points of malfunctioning, in other words of imbalance and faults in the interrelation, he establishes a treatment that will give us back health, harmony.
The Rector’s function is establishing, internally and externally, evaluations of our structure’s state of functioning, detecting intra-structural and inter-structural imbalances. In other words, detecting what is not functioning in our personality or in the relationship with others. When it analyses the causes, (passing the information to another structure, the Synthesiser) it determines what we must not keep doing so as to be able to re-establish harmony. To this effect, it will impose prohibitions, such as not eating sugar if diabetes exists.
-The Rector establishes limits: In carrying out our profession, when we detect, for example, that the company Rector is invading another structure’s terrain or field of action, impeding it in this case – since the Rector is a “no” element – we delimit each one of the structures’ fields of action so that the Rector retreats and liberates the restrained structure, allowing it to act. For example, if we detect that control over initiative and creativity (the Transformer’s task), is exaggerated, we put the Rector back in its proper place and widen the innovation division’s field of action, for example, so as to re-establish the organisation’s health.
In a territorial conflict over fishing zones the legislator delimits the boundaries that separate territorial waters from international waters, common to other neighbours. Each one of these zones will be governed by different regimes. And the fishing industry can continue to function, among nationals and foreigners, in peace and harmony.
In our heart for example, the zones that receive and pump the blood without oxygen and those that make the oxygenated blood circulate are delimited. Mixing of the two bloods produces a well known illness that requires surgery to separate the territories and restore harmony and health.
Every nation delimits its territory and thus a state can be born, with well-defined frontiers. The areas of action between legislative, executive and judicial powers will be very meticulously delimited so that harmony and peace can reign in a democracy. In a dictatorship, all powers, without limits, will be concentrated in the dictator, and the practical harmony that the state may reach will depend on the functioning of his personality structure.
When we buy or rent a house we are buying limits against the intromission of neighbours and strangers.
And every human being, whether living without a roof over his head or in prison, has all types of limits: territorial, the space that one’s own body occupies, and the Rector will impose respect for the territory of strangers’ bodies, prohibiting killing, hitting, or rape for example. Emotional limits, referring to one’s joy for example, will prohibit invading and grabbing other people’s turn to speak. Belongings will have limits, prohibiting the theft of other people’s property. Movement limits will likewise prohibit colliding with passers-by for example. Spiritual limits will prohibit invasion of another person’s conscience with one’s own representations of what is sacred, for example. We have and need all types of limits if we want to live in society, and also alone, otherwise the mad people who could harm themselves would not be isolated. In some way or in some aspect, as we will see, we are all mad.
-The Rector legislates: It imposes on itself and others norms for living in harmony with the rest. Natural law imposes universal norms that guarantee harmonious living together and respect on a universal scale. International law governs the life between nations. Commercial law governs the order and pulchritude in the interchanges between companies and between individuals. And family norms govern living together within the responsibility among members of the clan. Our individual code of ethics governs the limits of what we believe we must, or must not, do.
In our day to day company life we look after and standardise the functions of personnel, control, health and safety as the collective organisational Rector’s fields of action.
The Rector defends: It is important to differentiate between the functions of defence and attack. The Rector defends, in other words it imposes limits against invasion. The Vitaliser attacks, in other words it reacts against the invasion, eliminating the pathogenic agent. The skin, on our body, delimits the geographical territory that has to be defended, against undesirable contacts and microbes for example. Without skin we could not survive.
In Spain, the King is the Supreme Commander of the Armed Forces, and the Head of Government, through a Minister, directs the defence function, the police, the civil guard, health and sanitation. The defence and sanitation function consists of the ways of detaining the invasion of what is dangerous and undesirable in the social body.
An example of the Rector in the field of social behaviour: if somebody behaves in an abusive way towards us, we shut them out, crossing our arms. We process the information with another structure, the Synthesiser, which allows us to detect options. We react with the Vitaliser.
If we feel uncomfortable with a person we are defending ourselves against him with our Rector. It is at that moment that we have the choice of resorting to our belief (Rector) about people like that person or resorting to our Synthesiser to analyse what is happening with that person and update the previous belief according to this new experience. This dilemma is what differentiates a fresh and healthy Rector that is always updated and does not establish abusive generalisations, producing a new belief, more in accordance with the here and now, from the Rector that is content with resorting to generalisations based on past experience, reproducing a repetitive and prejudiced pattern of behaviour.
-The Rector localises: The defence function is impossible without localisation. Establishing where the trouble is allows us to go to the doctor and guide him. If a child falls over we lift him up and ask where he hurt himself to be able to intervene and know what not to do.
If we have a problem, whatever it may be, our Rector will immediately intervene because harmony has been broken and it will localise where the problem is, either in ourselves or in connection with somebody else, before proceeding to take any of its actions.
For example: we get lost in a street. We ask where we are before analysing any other action. We first pay attention to the safety function. Then we will see what we did (Synthesiser) to get lost and then we will see how to get out of there (Vitaliser).
Another example: we suddenly feel uncomfortable at a party. The first thing is to see where the problem lies and from where it arose. We will localise whether the problem is within us or comes from outside. If nothing in particular happened and our timidity simply surfaced we already know how to proceed. If it is because another person gave us a hostile look, we will examine whether to proceed in the way our Rector believes that we ought to, or whether it is the other person’s Rector that does not respect the norms and limits and allows the aggressor to attack us.
-The Rector separates: and thereby ensures order. The Rector discriminates for example that a bicycle should not be in the living room and ought to go to its place. Without separation, a diagnosis cannot be established and we mix chalk with cheese, without discrimination or order.
For this reason the Rector says “no” and says “or”. For example, if discord reigns in a couple, the separation of bodies and property arises. “No” they cannot stay under the same roof. “Or” we are not good together, “or” we are better off separated. This phenomenon is perfectly analysed in sociology when primitive societies are studied, where property and resources are shared to a great extent, and in more evolved societies where possession is more individualised.
Our body is perfectly designed to separate elements that must not be mixed, for example the digestive process assimilates what is useful and separates it from toxic faecal materials. Another clear example: twins share the same womb during gestation but each one’s Rector produces the separation between the bodies. In the place where separation does not occur the babies are born as Siamese twins and they have to be surgically separated. This is valid for any one of our organs and for the morphology of any organ. The popular saying “together but not scrambled” summarises this function of our Rector.
The Rector is manifested through verdicts, beliefs, convictions, opinions and value judgements about what is bad or dangerous. The same as the rest of our structure, it is capable of being in a permanent state of evolution and updating if it fulfils its purpose.
The name that we gave it, the Rector, is due to its function in our structure: governing the order that must be followed in all orders so that life flows. It is of vital importance because as we will see, without the Rector survival is impossible. And even less, living. The Rector’s primary function above all is to govern the entire structure’s balance and harmony. For this purpose it imposes limits that we must all respect to make life in society possible. Some of the ten commandments are examples of the limits imposed on society by our ancestors.
In the diagram on page 198, the Rector is represented by a triangle at the top and to the right of the unfolded structure diagram, and in the circle, at the top and to the right of the integrated personality structure. It is obvious that if we put the Socialiser in the Synthesiser circle and then insert the Connector, we obtain the diagram to the right that symbolises the perfect structure, in other words of just and precise dimensions, all integrated, inter-related and in balance. This is the structure that we must reach as we will set out in the development of this work. This objective is feasible and one that all of us who have grown with MAT have achieved in an average of two years training. The starting point is of little importance.
When it functions properly, in other words, just as it was designed to do, the Rector is manifested as an ethical, worthy, prudent, realistic, calm, harmonious, and balanced guardian. It takes into account the real force, the time and the place in every situation. Let us look at some examples:
If we want to make a six month old baby walk our Rector will diagnose dangers for the baby’s body and mind, and will determine that it will have to be held in one’s arms and without excessive contact with the floor to awaken the desire to walk when the baby is ready for it. If the baby is ten months old it can be placed in a walker. If the baby is fourteen months old the danger will disappear and the Rector will no longer make any opposition. It will then be another structure’s turn to intervene, the Protector.
If we wish to enter dangerous zones in a nuclear power station, our Rector will alert us to the need to wear suitable protective equipment to avoid the danger of radioactivity.
If we want to jump into space from a height of 2,000 metres, our Rector will impose on us the use of a parachute in good condition.
If we want to stand in front of a fighting bull, the Rector will impose limits that are impossible to breach unless one is a professional bullfighter.
Clearly, belief, born of repeated experiences, is what will determine whether the Rector opposes or accepts a course of action. If the belief is erroneous, out of date, a brake on development, fanatical, topical or too conservative, the diagnosis issued by the Rector will be mistaken and the verdict will put a brake on or make impossible not only the final action but even the analysis of the situation. The Rector will see ghosts where there aren’t any.
In the case of rape or another very traumatic experience, the Rector can remain fixed on dangers from the past and project them onto the present, annulling the vital impulse and jeopardising the harmony of the entire structure’s flow.
In the last two examples, the Rector, instead of meeting its real function – that of ensuring and making possible the flow of life in safety and harmony – impedes it. Instead of guaranteeing the ability to think, react, imagine, approach and enjoy something good, it will become its opposite: a braking force on what is possible.
We affirmed earlier that the Rector determines the where of things. If the answer is “here and now” the verdict should be trusted. If it is “there and then” the validity of the diagnosis that gave rise to the verdict needs to be revised. If a man who has been insulted decides to draw his sword and fight a duel or shoot the aggressor with a gun, his Rector is authorising dangerous actions. The where is not in the here and now but in the XIX century or the Far West.
If our Rector warns us of a danger when we want to approach another human being and we ask where the danger is so as to turn towards him and be on guard, and our Rector replies that the danger lies in the fact that the person in question reminds us of our own father who beat us when we were three years old and approached him, we will detect that the danger was real in the there and then, but that our defences are not the same as they were and that there is no reason at all in principle to mistrust that person.
As a recommendation, if somebody or we ourselves, starting from the Rector, erects a barrier or imposes a limit, it is useful to ask not the why of the danger but the where of it. And we will frequently see that we project onto others and in current places, dangers that impressed us in the there and then. In this way we stop updating our Rector, which becomes its antithesis. Millions of examples could support us.
For example, groups of exiles, sects, defensively united families, all have Rector functioning problems: in all certainty, in the there and then there were real dangers that threatened the group. But projecting, into the here and now, risks that were authentically valid in the past, limits the group in its own current opportunities to become a happy, free and harmoniously integrated being.
When the above situation arises, the Rector is failing either by excess or defect. Through excess it becomes rigid, inclement, fanatical, castrating, an enemy of change, a controller, a maniac. It will impose unsuitable prohibitions and limits that instead of defending life restrict it. Through defect, the Rector become cynical, an oppressor, an opportunist, a denier of one’s own dignity and that of others, a cheat, self-seeking. It will overturn the necessary limits for life in society. In the first case, through excess, the structure inflates and unbalances the harmony of the personality’s totality, through inflation. In the second case, by defect, the Rector structure atrophies and reaches a lack of graphically opposite harmony, through deflation.
As an example of the first case, we could take the Rector of any dictator, in any time and place, whether in a family, a clan, a region, and also in an interiorised way. Let’s start with the example of internal, individual functioning; many of us suffer from internal dialogues, in other words problems of a guilty conscience when faced with something good and innocent. In this case, when we decide to do something pleasant and innocent, we feel as if some form of mandates, frequently parental, are criticising us internally, persecuting us. When we say “I feel guilty when I eat” or “I feel bad when I say no” or “when I make love with my partner I feel dirty”, we are revealing the existence of an invasive Rector that impedes our being’s flow. It is as if we had “swallowed” an internal dictator that does not let us breathe and that we must spew out. Gestalt is a school of psychology that studies and cures this phenomenon.
We said earlier that the example of the dictator shows an inflated Rector. Indeed there are people who cannot conceive living without control over others. They control everything like a maniac, and not only what other people do but also what they think, feel or yearn for. And they believe themselves appointed with the mission of keeping everyone on the “straight and narrow” that of amputating live parts from themselves. This is the dictator’s impossible dream – having the rest of the world controlled, castrated, subjected and susceptible to manipulation. In this situation, at some time or place, the victims awaken and the one who finds part of his structure amputated is the dictator himself, who is going to need rehabilitation treatment to be able to recover the integral health of the entire structure. It is the dictator’s own structure that comes off worse.
As an example of the deflated Rector, the one that fails by defect, we could take a look at the simple case of someone who is invited to a party and eats all the food prepared for everybody and puts himself in the middle of the floor, fighting to speak more than anybody else, draw attention to himself, interrupt others when they are speaking. In this case the well balanced Rector of the others will need to intervene to put a brake on the invader and abuser, restoring harmony. In therapy, one must nourish the patient’s Rector and make it grow so that it knows how to impose itself and respect the necessary limits for life in society.
We also said that the Rector is manifested through beliefs, opinions and value judgements. A clean Rector, functioning properly, has a minimum of beliefs, all updated and provisional, that it questions again and again as basic hygiene. A Rector that functions badly is stuffed with beliefs and convictions and issues opinions as verdicts. Thus it becomes a brake on suitable and ethical behaviour.
Let’s concern ourselves with the Rector that functions well. In which fields or subjects can it manifest itself?
In its own field, that of the Rector itself, it is manifested through legislations, norms and decrees. The whole field of law, safety, health, control is its natural terrain. Whether it is in the interior (clear conscience) or national, organisational or family context, the Rector thus fulfils its mission.
In the intellectual field, in other words as our Synthesiser’s safety, we will take as an example the principle of reality in logic, defined as the individual’s ability to compare a desire or an impulse with reality in order to determine whether it is feasible or not, which is a manifestation of the Rector’s existence. For example: I want to fly by jumping off a ten storey building. I diagnose that it is not feasible because I will only manage to crash or kill myself.
On the vital plane, in other words in the Vitaliser’s field, the self preservation instinct that accompanies us as at all times and allows us to move through life bears witness to the Rector’s existence. Another example among hundreds could be the application of justice through the courts.
In the philosophical field, in other words in the Transformer’s context, one can cite ethics as the subject for development.
In the social field, in other words in the Protector’s context, courtesy and gentlemanly behaviour show the existence of the Rector in relationships between people.
In spiritual matters, in other words in the Orienter’s field, the Rector governs harmony in all fields and issues, which has a transcendental and essential relevance. For example, in aesthetics, harmony is a question of the correct balance of proportions and tonalities. This correct balance is the Rector’s task.
We could multiply the examples, but these are only here to illustrate the close relationship and interdependency that exists between all our personality structures.
Let’s finish this section centred on the Rector with a few illustrations of its manifestations in art and religion.
– In architecture the gothic style shows the Rector’s irruption. Any gothic cathedral refers us to the aspiration to push back the limits, dazzling us with the harmony achieved by the masters who built it.
– In literature we will give two examples: Tolstoy and Cervantes. “Ana Karenina” shows an invasive Rector in all its development, with the weight of social rules leading to the death of the main character. In “Don Quixote” the character shows us the unfolding of a proper and transcendent Rector at the service of harmony.
– In music, we will give as an example the works of Benjamin Britten and Anton Bruckner as clear and precise examples of the Rector’s manifestation.
– In painting, Bruegel, and before then Gothic painting, present the Rector’s primacy in the artist’s concerns.
– In religion the first chapter of Genesis, which recounts the creation of the world and the creatures that populate it, reveals the laws and norms that the creator imposes to conserve and guarantee harmony. It also shows, but this is the Vitaliser’s task, how to impart justice in the case of breach of the law.
Our hospital research allows us to affirm that in the human body, the kidneys, the cerebellum, the immune system and the skin depend on or at least make up the Rector. This is by way of an example.An extract from the book “THE SPLENDOUR OF THE HUMAN BEING” by Preciada Azancot ©Preciada Azancot