Summer University

Summer University of Ontopsychology had many aspects that attracted our attention and gave rise to many considerations. – The participants: scientists, researchers, university professors, students and entrepreneurs came to stock up on epistemological science to be converted into daily practice within the individual’s existence. They came from every corner of the earth, personally paying for their own research, without any kind of financial support, let alone that deriving from State funds. – Observing the audience, one cannot help but notice that there are many young adults who identify themselves with the eternal precious qualities of humanism and who wish to be “responsible protagonists” of their own time and not diffusers of traditional culture stereotypes based on biological-racial repetitions and lacking the creative urge offered by the constant relation between being and existence. – A conference regarding the critical problem of knowledge. They seem like terms coming from the past, perhaps slightly out of place compared to the continuous “digital monitoring” we are all subjected to. A constant factor of contemporary life seems to be a kind of technological obsession that allows the individual to escape from his frustrated inner self: the obsessive digital-pressure on mobile telephones, on the mouse hooked up to one’s computer in order to set off a “click” that makes us “surf” over the most credited cultural sources, within the “non-place” of the commonplace, where everyone writes anything and no one replies in the first person (the Internet). – During this event the prudent man was able to grasp the holistic that, ranging from the environment to art, from science to the criteria of knowledge, is capable of regenerating him and qualifying him in the progress of all things that are humanistic civility. – One wonders: is man capable of knowledge? This poses a problem for philosophers, scientists and all those who rise from obscurity to lead, to guide others and for all those who want to understand. Do scientific formula, discoveries and conceptualizations by Nobel Prize winners, ideas elaborated and expressed correspond to the real structure of life? Is knowledge ontological? Does knowledge possess the same actuality as being? Is there reversibility between the representation made by the analyst, the scholar and the operator and the way nature reacts; what are the facts? This is the basic problem: reversibility. This is preliminary data for any type of science, for any kind of knowledge. – For nearly a century we have been conducting community research of the Anglo-Saxon and American Philosophy of Mind, where the authority of neurosciences rules supreme: to understand the person we must understand how he/she sews the clothes and buttons up… truly strange… Yet everyone knows that fashion changes according to the season and market demand. – Meneghetti is certainly a thinker who has not been trained within American universities, yet he seems to come from the ancient roots of the propitious European culture, being immune to all the variables connected to economic-political and ideological circumstances that fascinate or confuse most of us. He also has wide-ranging experience in psychotherapy, during which he demonstrated his capacity to cure. We may therefore state that he is an intellectual who carried out clinical verification in the wide arrays of neurotic variables and human schizophrenias. This Summer University has led us ahead on the path towards multiethnic, trans-historic and transversal culture: exactly as is the human being. Ontopsychology Ontopsicologia Editrice Antonio Meneghetti

Ontopsychology

In his Revolt of the Masses, Ortega y Gasset states that, when the writer “picks up the pen to write on a subject that he has studied for many years, he must keep in mind that the average reader, who has never dealt with the subject in question, is not reading in order to learn something, but to pass his judgment on the writer, whenever what was written fails to coincide with the vulgarities that populate the reader’s mind.” According to Ortega y Gasset, this would be an effect – in the intellectual field – of an attitude typical of the masses in the modern epoch: the common man, as such, feels entitled to pronounce judgments, be they aesthetic, moral, political, etc. The author explains that the “fundamental rights”, that intellectuals in the 18th Century ascribed to every citizen “by birth”, the rights that had been declared in order to protect the inalienable dignity of the human being, have become pretexts for unfounded claims. “What was initially a juridical idea or ideal – the sovereignty of the unqualified individual, of the generic human being as such – has become a constitutive element of the psychological state of the average man” (idem). Indeed, this readiness to pass judgment does exist: on occasion we are truly left astonished by the presumptuousness that the average man has developed in intellectual matters. Curiously enough, it seems to be more licit in some (arbitrarily defined) fields than others. For instance – based on my experience in Italy and France – in the field of architecture the power of judgment would seem universal, and anyone feels entitled to declare that this or that building is “beautiful”, “ugly”, “horrible”, etc. Quite often a person who is not ashamed to admit that he understands nothing about wine, that his palate is unable to tell a mediocre wine from an excellent one, will be completely uninhibited when it comes to judging the architectural qualities (or lack thereof) in an urban project. Logically, then, a sommelier’s education should take much longer than an architect’s. We could add that this attitude is not always limited to the average man, but extends to a good share of the minority that should detach itself from the mass, namely, intellectuals and professors. In fact, due to a curious psychological twist, we often find that a cultivated person has the most limited views precisely in the field he knows best. In this case, we are dealing with an essentially intelligent, enquiring person; his will to know and to better himself will light up any time he perceives a novelty, an interesting concept, perhaps in a field fairly unknown to him and hence all the more enticing. But step into his field – the field in which he has constructed his superiority, his role – and you are faced with a different person, much more dogmatic, and much less inclined to consider a hypothesis that conflicts with his views. This is particularly apparent in disciplines such as sociology or art criticism, which today seem to be incredibly hollow. This capacity to maintain a “child-like” curiosity throughout one’s career is what distinguishes a “true intellectual” from an “intellectual labourer”. “To marvel is to begin to understand. It is the sport and the luxury specific to the intellectual” (idem). So far, we have demonstrated that, as a matter of fact, the contemporary reader is largely unprepared and even more often ill disposed to receive most information that could be useful to him. But immediately the danger arises that the intellectual, who has come to this conclusion, retreats into an “ivory tower”: he can then solipsistically claim any assertion to be true, on the basis that the reader will in any case dispute it because of its paradoxicality. At this point the intellectual ceases to question himself, and falls into a dogmatism of his own thought. Here I am thinking in particular of those who teach, write or speak about Ontopsychology without the attitude of a “true intellectual”. Given the many areas in which Ontopsychology challenges both vulgar and scientific opinions widely accepted in our society, they can rightly expect a certain degree of suspicion, of distrust, at times even of condemnation on the part of the common man as well as the academician. But this attitude (“they are not prepared to understand”) easily degenerates (“this is how things are, end of story”). The fact is that, typically, an Ontopsychology teacher has discovered the validity of this School through a moment of evidence – most often by observing or experiencing its efficacy in the therapeutic setting. Having recognised the validity of this particular application, he has then embraced the whole of the theory, from the revision of classical psychoanalysis, to the integration of the memetic model, to the elaboration on Scholasticism, etc. At this point, he may feel invincible, given that he has made such a complete theory his own. But this hiatus between a profound and personal experience (a moment of revelation, of inner growth) and other, subsequently acquired concepts is precisely where the danger lies. We could say that the initial evidence – more of which becomes accessible gradually, through time – is the entry point and a constitutive point of the theory: the only point that the individual truly knows. This entry point is but a very small part, compared with the whole of the theory. I am using the term theory precisely because, at this point, this is precisely what it is – a rational technique for which the individual lacks a proven application, the map of a vast territory of which he has visited only one county. Studies, experience and inner growth will hopefully lead the individual to develop, to rediscover, to experience an increasingly wide part of the theory, so that it is no longer acquired or learned knowledge, but becomes part of the evidence, of the individual’s authentic and operative knowledge. When the individual finds himself in the position of teaching or simply describing Ontopsychology to others, to the extent that he teaches this part, he is true; when he teaches the other, he is dogmatic. This explains the paradox by which the youngest in this field are sometimes the most dogmatic. Gabriel Marcel’s writing on technique can help to clarify this – after all, we are dealing with a rational technique. Marcel points out that our life and consequently our worldview has increasingly come to depend on technical, mechanical processes that contribute to what we normally refer to as “progress” or “comfort”. As a consequence, the person increasingly relies on external reference points, so that “the more humanity as a whole manages to assert its dominion over nature, the more the individual is enslaved by this conquest”. So, while “a technique is good in itself, because it incarnates a certain authentic potency of reason”, we must question the effects that that technique will have “on those who, without having contributed to its invention, become its beneficiaries.” The same thinking can be extended to scientific concepts: “the gravest error or greatest shortfall of scientism is probably its failure to question what science, or rather a scientific truth becomes, how it degenerates once it has been inculcated in individuals who have in no way participated to the scientific ascesis or the scientific conquest” (Les hommes contre l’humain, ’51). We can therefore conclude that our knowledge of Ontopsychology (and here we should understand it in the broadest sense, as a current of thought going beyond a single School or a single thinker) is real to the extent that we have matured, lived and rediscovered its every concept. Conversely, when we express its concepts without having fully worked out their meaning, we lack credibility, because in this case – as explained with regard to techniques – we are proceeding “off centre”. Indeed, the image of Ontopsychology has been damaged mostly by those who have taken its conceptual framework “lightly”, without full mastery. Those who have taken the map for the territory. In fact, Ontopsychology cannot simply be studied; rather, it needs to be “crafted”. Studying only facilitates the occurrence of experiences that form our operative knowledge and its possible generalisations. The converse would be somewhat like expecting that an apprentice blacksmith, having studied the chemical properties of metal, and how they can be altered, would be able to seize the anvil and the hammer and forge a perfect artefact. The analogy is fitting, because humanity has had excellent blacksmiths for thousands of years, while the understanding of the intermolecular forces that confer metals different properties through beating and quenching is an extremely recent discovery. Likewise, humanity is still in the dark as to the exact functioning of neurons, infinitely more complex to gauge than the molecules in metals, yet it has always had masters, and their apprenticeship has resembled the blacksmith’s more than the academician’s. Many thinkers have admonished us that it is easy to abuse a thought. “Proudhon would say: ‘Intellectuals are light’, and it is, alas! terribly true, because of the profound reason that the intellectual does not deal with a resistant reality like the craftsman or the farmer, but works with words and paper suffers any offence” (Marcel, ibid.). And elsewhere: “the men of discourse, of the logos, have used it without respect or precaution, failing to realise that the word is a sacrament to be administered with great care” (Ortega y Gasset, ibid.). In summary, a true teacher of Ontopsychology should keep to the part of Ontopsychology that he has crafted through his personal development and experience, and that he can recognise as evidence. When we teach, we should limit ourselves to this part, that we have touched for ourselves. In reality, when we teach this part, it does not feel like teaching: it feels like saying something obvious. It is our listener’s wide-open eyes that tell us that we are introducing an element of novelty.

Ontopsicologia

Ontopsicologia significa: la psicologia dell’essere nell’uomo. Cioè qual è il modo di adattamento e di individuazione dell’essere nel tipo di esistenza uomo.

Dal greco ων οντος = essente; ψυχη = anima, mente; λογος = studio, discorso, pensiero.

L’Ontopsicologia è una corrente moderna che risulta dal progresso continuo raggiunto dalla psicologia del profondo chiamata psicanalisi.

La psicologia come forma di sapere c’è sempre stata ed ha fatto sempre parte della filosofia teoretica e della filosofia morale. Da un secolo a questa parte, in particolare da Sigmund Freud, si è differenziata dalla filosofia divenendo una disciplina sul modello medico. Successivamente altri ricercatori hanno ampliato ed abbandonato la psicanalisi ortodossa, per creare di fatto vari modelli di indagine.

L’Ontopsicologia, raccoglie quanto di meglio esiste nelle altre scuole e vi aggiunge un criterio che, praticamente, in mano ad un vero esperto, è metodologicamente esatto.

L’Ontopsicologia, partita dalla casistica clinica, dopo aver compreso e curato nevrosi e schizofrenia e risolto estremi psicosomatici, scopre nel fondo di ogni uomo un nucleo energetico con propria intelligenza dalla quale si articola qualsiasi accadimento del soggetto, psichico e fisico.

THE ONTOPSYCHOLOGYCAL CINEMA-THERAPY AS INSTRUMENT OF INVESTIGATION FOR A LEADERISTIC PSYCHOLOGY

 International Association of Ontopsychology, Milano, Italy.

Authentication psychotherapy means development of creative intelligence. By means of an own and exclusive methodology, Ontopsychology operates the practical, rational recovery of the quantum of intelligence endowed by the the nature bo each human being.

An instrument of investigation can be the cinema-therapy, that is the instrumentalization of the most skilful cinema as a projection of the individual and collective unconscious with the aim of observing the agent cause of what is still unconscious (psychobiological processes, thematic selection of the complex and self structure).

The workshop analyses the film 'Wall street" (USA, 1988, oliver Stone) as an example of an interpretation beyond the cultural or opinable stereotypes for a growth of a leaderistic psychology.

Beyond business, politics, economy and marketing problems, the cause of a failure is always hidden in the individual unconscious, conceming the ccmplex programming of the subject's family experience which influences the ethical reference of the thought and secondly the historical choices done by the subject.

Moving from the discovery of the natural criterion of the ontic In self, one can identify, moment by moment, the creative realization direction of the evolutive pulsion.

The conference between epistemological premises and practical application has confirmed, also in business ambit, results of superior operative capacity.

psicoterapia e ontopsicologia

Psicoterapia significa "cura della mente", secondo l'antica epistemologia si intende la deferenza verso il nucleo ultimo, categorico ed imprescindibile che è l’intimo dell’uomo. Essa sostanzialmente identifica gli investimenti e le analisi che consentono l’individuazione dell’intelligenza, quel quid di personalità in parte storico ed in parte virtuale.

Per psicoterapia si intende analisi e reintegro dell’attività psichica.

L'Ontopsicologia è l'ultima nata tra le scienze contemporanee, che da qualsiasi angolazione hanno per oggetto l'analisi dell'attività psichica. L’Ontopsicologia differisce dalle altre Scuole di psicologia nei seguenti punti:

• può avvalersi, oltre a tutti gli strumenti già rivelati dalle altre scienze, della conoscenza operativa del campo semantico;
• per quanto concerne la cura, risolve drasticamente in poche sedute, in un periodo inferiore a tre mesi;
• si confronta con tutta la casistica clinica, ma oltre a ciò si confronta risolutivamente con il fenomeno della leadership, della creatività e dell’arte;
• estrae il criterio di sanità direttamente dall’In Sé del soggetto, evidenziato attraverso specifica metodica;
• ingloba analisi sinora non previste e affrontate, come la psicologia negativa e il monitor di deflessione.

approfondimenti su: A.I.O. associazione internazionale ontopsicologia

nuova tecnica di educazione motoria: la melolistica

La melolistica esiste dal 1971: è nata in Italia ad opera dello scienziato ed accademico italiano Antonio Meneghetti, fondatore della nuova scienza dell’Ontopsicologia.
Il termine melolistica nasce dalla fusione di due parole greche: melos = musica, canto e olos = olistico, il senso sferico o circolare dell’insieme armonico individuo-universo.
E’ un’attività motoria nata con il fine del benessere psicofisico e dello sviluppo creativo di chi ha responsabilità in campo sociale, come insegnanti, professionisti, politici, manager; inoltre è usata nell’arte ed è specifica per migliorare l’ambito sportivo, aiutare atleti e tecnici impegnati nell’avviamento, nel perfezionamento e nell’alto livello agonistico. La sua azione specifica infatti è rilanciare la vitalità psicofisica dell’individuo su un livello di capacità nuovo e migliorativo.

La melolistica è una tecnica di intervento psicocorporeo che strumentalizza l’uso del ritmo musicale – suonato su strumenti a percussione dal conduttore melolista – e del movimento corporeo – effettuato dai partecipanti – al fine di mantenere la salute estetica ed il benessere creativo dell’individuo, con conseguente potenziamento dell’attività psicoemotiva, fisiologica e specificamente sportiva.
La melolistica nasce dalla scienza della proporzione musicale insita nel corpo dalla natura: le cellule sono sintonizzate su determinati ritmi ondulari.
Essa viene usata per tre funzioni diverse, a cui corrispondono tre livelli tecnici progressivi:

• mantenere la sanità (benessere organico e psico-emotivo),
• migliorare la funzionalità (capacità operativa, innovativa, creativa ed evolutiva nel proprio campo di azione; espressione dell’optimum potenziale dell’atleta di alto livello),
• conoscere e comprendere gli aspetti interiori e psicologici di sé e degli altri.

per maggiori informazioni consulta il sito ufficiale dell'associazione internazionale ontopsicologia (AIO)

dalla psicologia all'ontopsicologia

La psicologia ha un passato lunghissimo ma una storia molto breve.
Se per psicologia si intende l’interesse dell’umano verso se stesso allora la psicologia ha un passato molto lungo. Da sempre l’essere umano rappresenta l’oggetto d’attrazione dei più grandi pensatori, indagato soprattutto nel rapporto tra essere ed esistenza. Affinchè un certo ambito di interesse si trasformi in scienza ci vuole tempo, in questo senso la psicologia scientifica è molto giovane, nasce infatti nel ventesimo secolo.
Quest’affermazione tardiva può essere ascritta a due ragioni fondamentali: da una parte la sfera riguardante l’anima, la trascendenza è stata per molti secoli oggetto esclusivo delle religioni, dall’altra parte, la complessità dell’oggetto di studio, consistente nel fatto che oggetto e soggetto di ricerca coincidono. Trattandosi di psiche, nasce subito il problema dell’adeguatezza metodologica che permetta di ottenere informazioni oggettive su soggetti diversi. L’osservazione, strumento principe delle scienze naturali, può cogliere soltanto caratteristiche esterne.
Come è possibile indagare il mondo interiore attraverso una metodologia di ricerca scientifica? Quale può essere il criterio oggettivo indispensabile ad ogni ricerca scientifica?
Tutta la storia della psicologia si sostanzia nel tentativo di individuare un metodo per indagare l’attività psichica. A questo si aggiunge il problema, non solo del metodo usato dal ricercatore, ma anche dell’esattezza di quest’ultimo; problema, questo, presente anche all’interno delle scienze esatte, ma sicuramente più problematico nell’ambito delle scienze umanistiche.
Il rapido sviluppo della psicologia scientifica nel ‘900 trova le sue motivazioni nelle grandi trasformazioni sociali di inizio secolo. In passato l’uomo viveva all’interno di regole ben definite, all’interno di società gerarchiche, l’appartenenza era definita dalla nascita, l’uomo non poteva cioè scegliere cosa diventare. L’indebolimento delle strutture di riferimento tradizionali, ha fatto cadere pezzi di identità ancestrali sui quali l’uomo poteva fare affidamento per fondare la sua identità.
per saperne di piu: ontopsicologia