The emotional development of the nursing infant, baby and child requires, simply, having authentic answers to his physical and emotional needs. These needs are fairly more demanding than would be necessary if we were not all mammals, the mammalian condition being the highest and most valued of our earthly condition.
We are all born, as we already saw, with a personality that is the product of our mother’s dominant emotion during our gestation. That personality, mask that hides the being, has three structural and emotional anomalies that are going to condition our relationship with our environment, making us petitioners for three types of attention and care that are the result of our three anomalies. Let’s take a look:
We are all born with one structure and its corresponding emotion as well as its sense, as dominant. We will be more proud or loving or joyful, or safe or sensible or vital than the average, because that structure was the one that we exercised in a prevailing manner during our intrauterine life. That faculty that characterises us we will call our skill. As we already saw in the first chapter, each structure has several skills and two functions, one basic and another transcendent, and for us, for each one of us, it will be easy and pleasurable to constantly unfold the range of skills and virtues corresponding to our dominant structure, emotion and sense. These are things that we can do with flying colours. It is also true that when we are hurt there, we have fewer defences and can break for that apparent fortitude. Because when we see ourselves attacked or unattended, and, to make matters worse, questioned in our dominant emotion, we feel as though the ground on which we walk with so much ease has been taken away from beneath us. Then we feel that “our right to exist and be different” and valuable for our difference is questioned. This proves that our skill is also or Achilles’ heel, our weak point. In MAT, we define the skill as the “innate dexterity that will be developed throughout our life in order to obtain acceptance and social status. The skill makes us into specialists convinced of having a mission in life, around that recurring standard that ends up forming a behavioural pattern and a narcissistic vision of life”. According to our research, the skill mobilises 20% of useful innate energy. The skill conditions our corporality and the health of our body.
We are all born, also, with a strong compensatory structure that makes us superior and more genial than what is normal. That will be our talent. In MAT, we define the talent as the “innate capacity that sustains the expression of the basis and foundation of the integral being, unique and surprising in its expressions, which borders on genius and which mobilises the subject’s capacity for innovation and growth.” According to our research, the talent mobilises 40% of the person’s innate energy and sustains and manages the skill. Through our talent we can surprise ourselves and surprise the world. It is our strong point, because it is the one that, brilliantly, we have located and trained as a counterpoint that sustains our entire structure and compensates the possible inflation of our skill. In difficult and almost concentration camp-like moments, it is the emotion and the structure and the sense that will allow us to resist all the blows of life, and to emerge, like the phoenix, from the worst tests. It is the dimension of ours through which we refuse to be members of the mob, the one that gives tranquil and serene testimony of the greatness of the human being. If there is any initial geniality for which we could stand out and transform the world it is through the talent that needs to show itself. We will not have any vital needs to be supported or recognised for our talent but we will notice that when we are not connected to it we feel empty and aimless in life, as if we had lost our authenticity. We are false and we perceive the falsehood of the world and of our life when our life is not based on our talent. It is the salt of our life. The talent conditions our mental life.
Our third peculiarity conditions our spiritual life and has an even higher hierarchy in our personal scale of values. It is the structure, emotion and sense that sequentially follows our “forced” skill and the one that represents liberation from maternal pressure during our intrauterine life, rage in the case of the child we used in our example. It is returning to our freedom to be ourselves and to travel in our universal sequential order, which is the minimum stage that our structural order has for any mammal. And also for any element of creation that has more than two dimensions. It is our vocation, not our “mission” which arises precisely from the narcissism of our skill when it is inverted and badly focused. We define the vocation in MAT as “The excellence exclusive to each person, conferring on them their plenitude and maximum potency, the expression of which is marked by dedication, commitment, caring and enthusiastic impact on others and that mobilises their capacity for self-fulfilment”. MAT shows that our vocation mobilises 80% of the person’s innate useful energy. Management of the talent necessarily precedes that of the vocation which represents the pinnacle of self-fulfilment when an individual.
The vocation shows us our peculiar idea of God and is gestated in our mother’s womb from our first day of life, and is destabilised as of the first month of gestation, as soon as the umbilical cord is formed. Then, the contact with the Centre, source of all that is possible in any time and place, connects us, not only to our limited six-dimensional order, but also to the order of the dimensions that us, humans, do not possess on this earth. The Centre connects us to the PERFECT ORDER of all possible evolution of all our dimensions and potentialities, and, also and above all, connects us to what we never will have and that loves us and shelters us. It is what we preserve, in our entire being, of what we perceive at one day of being fertilised and that gradually fades during our gestation due to the problems that we already mentioned. The Centre becomes like an intermittent light, increasingly blurred, confused and unreachable, as we transform into people distant from what we are made to be: human beings. At certain times we gain access to contact with the Centre, then we live in the glory and in the splendour, at times our mother’s being occupies the Centre, and then we experience an idolatrous, symbiotic and amputated vision of our finality. Sometimes, as a defensive reaction, we place our own being in the Centre and we yield to the ridicule of believing ourselves God, and, since we are aware of our banality and of our vulnerability, believing ourselves one of the gods, a result of the fragmentation and atomisation of the Centre. From this fragmented vision the concept of Archetypes and divinities is formed, from the fragmentation of those archetypes the concept of myths is born, from the fragmentation of these is born the concept of heroes, and from the fragmentation of the latter the concept of individual, which then, fragmented, originates the concept of people.
According to our hypothesis, we lose contact with our Centre before the fifth month of gestation. Immediately afterwards the axes start to deteriorate as a result, then we lose, in the final stage of pregnancy, the sequence. And we are left as only people with three conflictive dimensions and three healthy ones. The dramatic thing about this tale is that we are going to devote all our energy to those three conflictive dimensions, forgetting about the healthy ones. The positive thing about this process, universal and inevitable for now, is that we all need, at least we believe that we do from our stature as people, to recover in justice the minimum necessary to be an individual before becoming a human being. And the minimum necessary is not to be tied to another’s needs by our Achilles’ heel. And the minimum necessary is for us to be permitted access to the basic freedom of our innate sequence to do our own thing.
From the uterus, we remember that it is through the emotion that represents liberation from the compensatory imprisonment for our mother’s inflated emotion that we felt that we went back to being ourselves. And, since every day it was more conflictive to gain access to contact with the Centre and to the liberating subordination to it, it is not surprising that we have given that emotion, that structure and that sense a religious value and, so highly spiritual, that it became confused for each one of us, with the visage of God himself. When we place that emotion, that structure, and that sense in the Centre, occupying the place of the Centre to which all the other structures and emotions must retain the same place and value subordinated to it, terrible things occur such as fanaticism, idolatry, idolatrous narcissism that only confuses human beings and causes the separation and confrontation of the brotherhood of men, in fratricidal fights to the death. As long as we do not put that vocation in the Centre, we only run the risk of being in the TOWER OF BABEL. For the Legislator god will be love, for the Reactivator god will be joy, for the Promoter god will be safety, for the Fortifier god will be understanding, for the Constructor god will be justice and for the Revealer god will be creation. And everything will be left as a matter of opinion. For this reason, our vocation governs our personal spirituality, as a person. We believe that god is our vocational structure and that only it can open us up to him. On the one hand this is true, since it opens the sequence for us, which is, known part of our natural order. On the other hand, that abusive fixation makes us fanatical and rigid although, when it is normalised and refocused, makes us authentically transcendent. The best would be to maintain relativity and to take that vocation with a sense of humour.
In any case, when we receive attacks in that area, our vocation, we feel as if we don’t have a right to exist. We lose the compass of our finality and, with it, the meaning of life, of our life.
What do we have left when we are born? Certainly not the Centre, or the axes, or even the sequence. Our very personality mortgages the sequence. Indeed:
The Reactivator will pass from his skill, love, to his talent, fear, (leaping one step over joy) to access his vocation, taking a step back in the sequence, to then look, in amazement, at fear, and thereby lose his vision of the ensemble. Of course, put that way he will give no special importance to his three healthy structures and emotions, never mind senses: the Synthesiser-sadness-hearing, the Vitaliser-anger-smell, the Transformer-pride-taste. He will move towards himself haphazardly and that way will get lost, left at the entire mercy of his parents, carers, masters, organisations, society, etc.
If he fell into the hands of integral human beings that function in sequence, in the axes and at the service of the Centre, all hope could be preserved. His carers would understand that the exacerbated needs of his skill, talent and vocation obey intrauterine traumas due to his mammalian condition. These carers would look after those three painful points and, once the wounds had healed, would make patent that the loveliest of the child are his three uncontaminated parts. The six parts would then have the same importance and values and the child could recover his axes and his Centre. And become an integral human being.
The Promoter disqualifies the same healthy structures as the Reactivator, which are also his, and avidly seeks nutrition for his Orienter-joy-sex, his skill, for his Protector-love-sight, his talent (with which he takes one step back in the sequence) and for his Rector-fear-touch (two steps forward), his vocation.
The Fortifier asks for urgent nutrition for his Rector-fear-touch, his skill, for his Vitaliser-anger-smell (with which he leaps two steps forward) and for his Synthesiser-sadness-hearing, his vocation (one step back). And disqualifies his Transformer-pride-taste, his Protector-love-sight and his Orienter-joy-sex, which represent normality.
The Constructor, who is the boy of our example, asks for nutrition for his Synthesiser-sadness-hearing, his skill, for his Transformer-pride-taste, his talent (leap of two forward), and for his Vitaliser-anger-smell, his vocation (one step back). And disqualifies his Protector-love-sight, his Orienter-joy-sex and his Rector-fear-touch, which are normal.
The Revealer will cry out for his Vitaliser-anger-smell, his skill, for his Synthesiser-sadness-hearing, his talent (one step back), and for his Transformer-pride-taste, his vocation (two steps forward). He will disqualify the same normal parts that he shares with the Constructor.
The Legislator will demand special attention for his Transformer-pride-taste, his skill, for his Orienter-joy-sex, his talent (two steps forward), and for his Protector-love-sight, his vocation (one step back). And he will disqualify his Rector-fear-touch, his Synthesiser-sadness-hearing and his Vitaliser-anger-smell, which are normal in him.
Therefore we see how a baby, when he comes into the word, is not a tabula rasa, he is not perfect nor virginal, rather he is a small mammal who has had to deal with his mammalian condition and come out as whole and perfect as possible. He is going to have special needs due to his personality, to his innate profile of functioning, the result of his mammalian condition. Here there is no guilt or possible liability to be claimed from the mother. Every situation requires an emotion, and every gestation carries with it its own emotional and structural scenario. It is obvious that if the mother, on top of her circumstantial state, which is going to condition her dominant emotion, functions badly, this anomaly will contribute to damaging the foetus even further. Especially if she places herself repeatedly in one of the three lethal formulae of the axes. These lethal formulas are going to originate malformations and even, if they are endemic, the death of the foetus. But those are the exceptional cases that are not relevant here.
Now let’s take a look at how to help the nursing infant and child up until the age of three, and how to damage him until we achieve that, on top of his personal prison due to his three dysfunctions, he falls into his typological prison and functions the opposite way to the pattern that would liberate him. How to make of a human cub the prisoner of death in life, since that is a typology in MAT?
Let’s start with the easiest: HOW TO HELP THE CHILD? As a very first step, by perceiving his three healthy dimensions and being happy for them. To encourage them constantly, even and above all if they question our own way of functioning as parents. We will not insist tediously on what structures, emotions and senses to stimulate and caress constantly since we refer our reader to the previous paragraph for each typology and to the chapter on the healthy emotions. A healthy emotion, an innate ability product of a good emotional functioning and a healthy sense, does not need anything other than pride, love and joy in order to be valued by the infant. He will arrive with the tendency not to give them too much importance, and it is up to us as parents to make him become aware of how great he is for being perfect. Nothing more.
But the baby and the toddler, to a greater degree, if we don’t take good care of the baby, arrives ill when he is born: three structures, three emotions and three senses hurt him. And each one of them has a special treatment. Indeed, if he arrives even more damaged than is foreseeable, our baby will arrive with a diseased organ, and we will all understand that it is urgent to seek treatments to cure the baby. Not so if he comes with three diseases that are going to mortgage his body, soul and spirit. Not out of wickedness, since the immense majority of parents want their baby to be healthy and happy, but out of lack of knowledge. MAT contributes its grain of sand so that this lack of knowledge retreats and makes way for the wisdom and happiness of the child and his parents. Many parents feel proud of bringing their baby into the world and of educating and caring for him to make him into a worthwhile human being. Now they are going to know how to feel proud and when to feel ashamed (when they not only don’t help but damage).
Treatment of the skill: the essential thing here, as a response of sadness and love, since that is the axis of the Master, in other words, of the educator, is to perceive that here we have a diseased point, the most diseased of our baby: he strictly believes that his greatest faculty is to express that structure, that emotion and that sense like no one, and that he is going to be loved for it. That was how he had to grow and develop throughout his entire intrauterine experience. So that is what he is mostly going to express as he socialises with the parents. And, that amuses them instead of making them question themselves, it awakens their pride instead of alarming them and they love the baby for it instead of feeling sorry for him. We’re off to a bad start, a very bad one. Then the baby receives unconditional confirmation of his belief about his mission in the world. And we already have a symbiotic slave that needs to be approved for what most hurts him and to be valued for what is least strong and liberated in him. At the same time, the mother who on most occasions is still in her dominant emotion, is going to see that her baby “unites with her” and liberates her, because he will respond, not with the same dominant emotion as the mother, which would be proof of normality, but with the sequential emotion WHICH LIBERATES AND RELIEVES THE MOTHER! Then the mother, will not only not question herself, instead she will feel that an angel that rebalances her has fallen from the sky. And she will use the child instead of curing him.
What would the healing be like? Well, every time the child places himself in the sequential emotion to the dominant or ex-dominant one of the mother, she must feel FEAR for the child and take two steps backwards in her own sequence, in other words to love in the case of our baby, encourage the baby’s healthy love, move with him onto also healthy joy, AND MAKE HIM PASS ONTO FEAR ALL ON HIS OWN, encouraging him, accompanying him, AND FOR HIM TO PASS ONTO SADNESS ALL ON HIS OWN, and to respect him during the entire time that he is there, accompanying him WITHOUT ESCALATING by becoming even sadder than him. Taking second place, busy attending to the sick child. At the same time, she will allow him to unfold all of the potentialities of the Synthesiser, all on his own, accompanying him, but without great rejoicing, with normality and giving him this precise gestural and subliminal message: “I am responsible for taking you to this and I am with you, UNCONDITIONALLY, as long as you need it I will always be by your side. But don’t think for a moment that I need that disease of yours, or, much less, that I love you more for it.” That is all; once and a thousand times until the baby has time to rectify, on his own but with full support, his own vision of himself and of the world. And, of course, if the mother must do this, so must everyone else who goes near the child as well, so as not to give him contradictory messages. Since it is the most serious of the baby’s diseases. We hope we have been clear: it is not a question, at any time, of disqualifying or combating the baby’s skill, because, otherwise, he would give in to autism! It is a question of healing a diseased zone and making it into the sixth extremely valuable part of the baby. If we take the example of an organic illness, for example, a diseased lymphatic system as could be our case, it is not a question of poisoning the child more, by throwing him in the rubbish bin every time a lymph node hurts, or swells, or appears, but of curing him. If the child is ill he needs taking care of, not abandoning or rejecting every time he has a crisis. Otherwise, on top of making him ill, we will be crushing him and destroying him, and he will yield to autism, closing himself off forever from this absurd, cruel and incomprehensible world, which damages him every time he suffers.
Treatment of the talent: here the treatment is easier. When the child’s point of genius peeks up, applaud it just as strongly as when his healthy parts appear. Here we have a small genius who gives us all lessons. And we have to have the humility and admiration that is normal before any genius. And when something truly genius emerges, applaud it vigorously, but then move onto normality. Not onto disqualification or rejection; we have said, after applause, to move onto normality. The precise, gestural and verbal message that we have to give the child is: “you are a genius and we love you, we don’t consider you to be abnormal or different, you deserve more and better admiration and love for it and we all give it to you, with humility, with normality”. In other words, the baby should neither be set apart as if he were crazy and abnormal because all geniuses are that crazy, nor transformed into a circus monkey to be exhibited before family and friends. Normality! We have already said it: we are all born to be geniuses in the six dimensions. And we have to start with one, right?
With treatment like that the baby already believes that he can be himself, be a genius and be normal and loved. With which his soul will be unmortgaged and free and he will be capable of loving confidently.
Treatment of the vocation: here the treatment is even easier, but more subtle. With the vocation the maximum cry will be expressed, giving all from the very depths of the child’s spirit. It will be impressive. And marvellous. Here the healthy and normal response is, not just pride, not just love, but pure joy. Joy, not exaltation nor, much less, messianic inflation. No, you don’t have God incarnate here who came down to earth to bear good tidings. No. We have, all of us, here, the maximum expression of human truth, a complete human being who overflows with the joy of certainty. Then it is just and necessary to bow and defer, not to kneel before the miracle. That would be fatal for the baby, who would feel like a being from outside the world of humans. On the contrary. He is fully human. The only thing that needs to be done promptly is to diligently help the child to strengthen and master his corresponding axis, in the case of our child, the joy-pride axis. And it will be easy SINCE JOY WILL BE THE JUST RESPONSE TO HIS ANGER. When this isn’t the precise case, in other words when the baby is not a Constructor, AFTER JOY PASS ONTO THE COMPLEMENTARY EMOTION OF THE AXIS, and train him in this time and again as if he were an Olympic athlete.
And to finish, do not forget the essential: to give tireless caresses and encouragements and permits to what the baby innately brings that is healthy and valuable. Until convincing him, without forgetting anything about the treatment of the abovementioned diseases, that the loveliest, healthiest, most perfect things he has are the three innate dimensions that he brings. Then we will have the vocational genius of the six dimensions in sequence and in axes that we were all born to be.
Nevertheless, none of this makes sense if we don’t put everything at the service of the Centre. And the Centre MUST BE EMPTY, we already know this. We must not allow the baby to put his vocation or any of his dimensions in the Centre. A baby treated in this way would never think of doing so, in any case. It is the narcissism of his parents and educators that would oblige him to put it there in order to fight against something else that they have put there, more often than not the dominant typological emotion of the most heartless, and dominating and narcissistic and demonic of his progenitors. Or if the child is obliged to place the six-dimensional god of any of the religions. That will make the baby an atheist.
HOW TO DAMAGE THE CHILD? We are not going to deal here with how we can kill the child. To do that we will refer the reader to a subsequent book on the three types of psychopaths, in particular the Magnetiser who is the psychic killer in white gloves. This work will not deal with psychopathies, rather, at most, with psychotisations, or more precisely, with the breeding ground for psychosis, which in this work, we will not deal with either. Since here it is only about THE SPLENDOUR OF THE HUMAN BEING, and of how to return to it if we have moved away.
Subjugation of the skill: To firmly establish the baby in his belief of intrauterine origin whereby he is accepted and given a place in the world on account of his innate dominant dimension, it is sufficient to celebrate and love that dimension and to make it patent to the child that he is distinguished for it. That is the mistake that the immense majority of parents and relatives close to the child make.
In order to aggravate this state it is sufficient not to take any special notice when the baby’s three healthy dimensions appear, and to treat them as if they were banal in that baby.
In order to subjugate the baby and give him special “missions” that make him the nourisher of his carers, it is enough to disqualify the baby’s talent or vocation when they appear, and to ask instead for his dominant emotion.
To set him firmly in his “personality”, it is necessary to exhibit the baby before others requesting his dominant dimension and, when it presents itself, to reward the baby. This will reinforce his contaminated vision of himself and his belief that he will manage to survive through his dominant dimension. Then the baby will be SOCIALISED and will yield to the conviction that the world is cruel and cynical and that one “has to” wear the relevant mask in order to survive in that jungle. We will already have a loving Reactivator, a happy Promoter, a respectful Fortifier, a sensible Constructor, a vital Revealer and a proud Legislator.
As of that moment, the baby or toddler’s body will resent it and become ill. He will be given an antibiotic, for example, instead of compensation for the crime.
Subjugation of the talent: this requires more wickedness and premeditation on the part of the carers. Indeed, it is necessary that, when the talent appears and the genius is shown, the baby encounters hostility, envy, and an escalation (“I do it better than you”) by the parents or carers. If he finds one adequate response and another hostile one from his different progenitors, he will choose the best response, unless the progenitor that gives him the good response allows the one who gives the bad one to “crush” him. In this last case, the child will give way to a feeling of guilt and will hide his distinctive sign from his abusive progenitor. The child will develop the belief that his talent puts his good progenitor at risk and that his talent is dangerous.
In order to aggravate the child’s distrust in his talent, it is necessary to treat him as “crazy” whenever he exercises it. To treat him as crazy and reject him for it.
Then the child will choose to renounce his talent in order to be left in peace and accepted in his family nucleus. He will feel legitimate rage against that injustice of his environment and will fight desperately to achieve acceptance and valuation for what “he knows is good and superior”. That battle for liberation will then be treated as an intolerable rebellion and will be crushed. Then the child will decide to hold onto that rage for two reasons:
1) To remember where his treasure that he is being obliged to renounce to is hidden, and, when he feels safe from persecution, to have a clue to find it, unbury it and recover it. That is the good thing. The bad thing is that in order to be able to convince himself that the progenitor responsible for the mess is “good” and not bad, and therefore does not deserve his rage, the baby or the infant will make that sense of rejection and authentic rage move into his unconscious. He will feel rage instead of his talent and he will not know why. This decision of a conscious origin will move into his reflex neuroendocrine system and rage will be generated spontaneously and inexplicably for him. He will not be conscious of the “switch” talent-rage against the person responsible for his decision to renounce to it, and the infant will experience it as inexplicable rage.
2) To hate himself and his talent instead of feeling rage against his parents. In this second phase, the opposition and rejection have been internalised and the baby will feel: “I am bad-I am crazy”, and will be angry at himself whenever the temptation to show himself or to show his point of genius emerges. From there it is very easy to move onto the third step, which will seal the trap:
3) When the baby sees that dimension outside, he will feel hostile rage towards it. That way he will be coherent with his two previous decisions and will then cut the tension wire that could subject him to the temptation of reconsidering his conclusions about the world and about himself. That way he will become an embittered and envious prisoner of those who did not make the same choice as he did. He will be an enemy of his own talent, in himself as well as in others. It is surplus to say that if, once an adult, he has a baby of his same typology he will fight viciously and with hostility against his child’s genius. And if, moreover, he is resentful, he will fight against any type of genius, irrespective of that talent.
As of that moment his soul will be in exile, and he will become, not only an inhabitant and a victim of the jungle that forced him to exacerbate the pain of his skill, but also a hostile and rabid jailer of the world of pygmies, of the kind that fight against any genius and are set on chopping off the head of anyone who stands out above the mediocre crowd.
Subjugation of the vocation: this is the greatest damage that we can do to a human being. It is the murder of his spirit.
When the foetus is in the mother’s uterus and the stellar presence of his Centre is hidden from him (one month of gestation), the “shock” is so tremendous that following the pure hate that he feels against that “deceitful God”, many foetuses choose to die. If life is not as it should be, their existence no longer makes any sense. Those of us who decide to continue do so firstly and mainly for one reason: to find that Centre again, that pure glory and splendour that we have perceived, which we know exists and that we set our minds on reencountering above anything else. And the first reaction is one of guilt, of inadequacy: that something so marvellous cannot be bad. It is we who have done something terrible for that Something so marvellous to abandon us. The concept of “original guilt” is born of that experience and occurrence that all of us have lived.
Then we pass onto the tripartite intermittent light: when we are in our axes and in our sequence, and we feel that all of that marvel is born from the Centre and has the Centre as finality, everything seems marvellous. When we feel the “good” and centred emotions of our mother, everything is already good, but we are in a more subordinate position, we are the receiver of… good things. At most, we will be able to access an I-you relationship with a Centre that we perceive as superior to our own. When we feel the “bad” emotions of our mother and are obliged to acquire a personality in order to survive, we feel that Centre as if it were a whimsical, brutal and arbitrary god, who, with no relationship of cause and effect, becomes terrible and threatens our life, crushing our integrity and our freedom. But there the foetus learns that by “doing things”, such as placing himself in his dominant compensatory structure, strengthening his talent and becoming ecstatic with his vocation, he manages to remain more or less okay. He manages a whole that is fairly coherent and a degree of integrity.
The four experiences are engraved in his body, his mind, his entire being. And condition his view of God who, like Juno, will have four faces. When the foetus becomes an autonomous baby, he can, if the parents behave as we indicated above, be helped and re-stabilised by the parents.
But by birth he has already decided that God is something better but of the nature of his own vocational dimension. For the baby, feeling and expressing that dimension is a question of life or death. Then, what does he usually find. Well two things. One external and terrible, and another internal and overwhelming.
If the parent’s reaction is to prohibit the vocation, and this is very commonplace due to the repetition and perpetuation of THAT ACCURSED CHAIN THAT WE PERPETUATE in the exaltation of our skill, envy and hostility for our talent and the prohibition of the vocation, and that we, human mammals, transmit from parents to children and from generation to generation, until turning it into a universal culture, we acquire a PERSONALITY TYPOLOGY, in other words, a lifelong prison that locks away our being.
Indeed, if our skill was already exalted and our talent combated, we are fodder for the third and bloodiest attack against our being: the prohibition of our vocation. And that is very easy to achieve in a baby that has already been damaged twice. Let’s remember that the baby already comes into the world disorientated, with no relationship to or contact with his original Centre, without access to his axes and with his sequence blocked by having to reverse and leap forward in order to maintain 80% of his innate energy level. In other words, viewed graphically, the baby arrives with his structure unfolded and open, as we show on page 198, and not integrated as we show on the same page.
For the baby, God is his vocation, and every time that he gains access to it in peace he pays homage to his god and rejoices benevolently. He feels himself being. He feels himself belonging and belonging to himself. He feels himself flowing and he is happy. Well, as happy as a mammal can be. He feels as happy as a lion’s cub for example. He is one more little animal on this planet earth. With the only difference that he has one more dimension that will allow him to transform his world for the better or for the worse.
If he encounters opposition to his vocation, if, when he expresses it, he finds that he is thrown out the world of humans whether through idolatry that pushes him towards the sky and forces him to confuse himself with a god, time and again until managing to turn him into a narcissist; or if he is excluded from the world, by terrifying him through leaving him alone “because he is bad”; or if he sees himself crushed and terrified and defeated by the personal god of his progenitors, who have a genuine power of life or death over him, the baby will give in to two convictions:
1) God, truly, is the bad god that he remembers so well in every cell of his body. Except that now it is worse: before he could “do things” in order to recover a balance, amputated, it’s true, but similar to some level of integrity. Not now. The god of his vocation is weaker than the other gods and is defeated. Moreover, that god punishes him by abandoning him to the mercy of worshippers of other gods, who attack him.
2) But God is necessary because his spirit cries out for it, that in the first place. He remembers his Centre, and that evidence cannot be doubted. His joy, his Orienter and his sex depend on it. Then, since there are no “good” gods, and only the bad ones prove to him that they exist, he will submit to his own bad god who promised him the experience of his vocation and identified with it but who in reality demonstrates that God does exist, yes, and that he admits precisely the expression of that dimension, for him vocational, in everyone else but in him. From this belief collective archetypes are born. In other words the gods of Olympus.
And it is so much so, that his progenitors prove to him time and again that they too are subjugated to their archetypal gods, who prohibit human beings their vocation.
In order to reach such an aberrant vision of the spiritual world the contaminated intervention of the Transformer was necessary, which looks for the why of things and can only live in coherence. The Transformer discovers important things so that everything makes coherent sense. And, a normal child will take three years to resign himself to that prison-like vision of the world. He will fight persistently for three years in the best of cases. We are not going to mention cases of extreme toxicity. During another four years he will try to recover his integrity as an original mammal. Then he will forget, and will comfortably install himself in his prison, and become a convert.
Those two convictions of the child are going to lead him to become an “adorer of”, subjugated in body and soul to his archetypal god. To do this, he will change 40% of the false rage that replaced his talent for more emotion of his skill. That way he will become something coherent that follows a religion, the one of his particular archetype. As for his vocation, he will continue with the absolute coherence of his existential scheme and will change it for phobic fear. It will no longer be necessary to terrorise him with being excluded and dying of abandon and exile. He himself will take care of exiling himself from the world and spiritual truth by feeling phobic fear instead of his vocation, and of people who act out, authentically, that vocation. That way he will move away from his impossible mirage.
In MAT, we call the PERSONALITY TYPOLOGY the inflation of the skill (which stops being a skill, since it becomes 140%, like in the uterus, of which 100% correspond to the authentic emotion and 40% corresponds to the original vocation transformed into that false emotion that imitates the skill), disconnection of the talent (which is replaced 40% by false skill and 60% by false rage – envy) and the prohibition of the vocation (which is replaced by false phobic fear). OUR STATISTICS REVEAL THAT, OF 120,000 ANALYSED CASES, 98% OF PEOPLE ARE IN THEIR TYPOLOGY and only 2% are in their personality. We found nobody who was in neither of these two states. We didn’t find a single integral human being.
In the next chapter, we will show what each typology is like, and also their phases of evolution, which distance or approach them to the most intact newborn they were. We will show what to do in order to recover the integrality of the human being that we were born to be.
For the time being we will conclude this chapter showing that the typologies are adorers of archetypal gods in this precise manner:
– The Reactivator is an adorer of Orpheus.
– The Promoter is an adorer of Mercury.
– The Fortifier is an adorer of Achilles.
– The Constructor is an adorer of Sisyphus.
– The Revealer is an adorer of Prometheus.
– The Legislator is an adorer of Atlas.
That in 98%. Of the remaining 2%, when they connect and recover their skill, talent and vocation, they gain access to the God of their vocation and then:
– The Reactivator identifies with Jesus.
– The Promoter identifies with Allah.
– The Fortifier identifies with the God of Buddha.
– The Constructor identifies with the God of Zoroaster.
– The Revealer identifies with the God of Mani.
– The Legislator identifies with the God of Moses.
Even so, how to avoid the wars between religions? Since the spirit of the human being is in exile, and, when it finds itself, it is to encounter a God Father made in his own image and likeness.
An extract from the book “THE SPLENDOUR OF THE HUMAN BEING” by Preciada Azancot