Philosophies we live by Concepts we believe in
– Pathwork, an inclusive view of human beings
– Systemic Constellation, Bert Hellinger contributions.
– General Systems Theory (GTS), developed by Ludwig von Bertalanffy
– The Theory of Morphic Fields, by Rupert Sheldrake
– Phenomenology, by Edmund Husserl
– Quantum Physics, by Max Planck and Fritjof Capra
– Care Theory, by Leonardo Boff and Bernardo Toro
– Social Vision of Oppressors and the Oppressed, by Paulo Freire
Pathwork, an inclusive view of human beings.
A path of self-knowledge and personal transformation, seeking to recognize and dissolve, in a loving and compassionate way, anything that stands in the way of recognizing who we really are: the divine essence of our Being.
The” leads us inwards, in a continuous journey of self-discovery. Step by step we increasingly recognize deeper levels of our being to finally tune in with our original essence, our Truth. 258 conferences provide knowledge and tools that favor personal growth and the quality of interpersonal relations, as well as the development and understanding of our spirituality.
Pathwork conceives the human experience as a journey that the soul takes in order to learn and grow; and live from our essence.To find out where we are on this journey we only need to observe our daily lives. Since the external conditions of our lives – our relationships, the varying degrees of wealth, health, self-fulfillment, etc. are a true mirror of our inner state. To the extent that we recognize, accept and heal our inner conflicts, the experience of self-fulfillment, vitality and joy, and the connection with something greater will be enhanced.
It is a program to learn and strengthen ourselves through the challenges that everyday life presents and thus unfold our life purpose.
Self-responsibility and full acceptance of ourselves in our temporal reality are the basic pillars of this process.
Systemic Constellation,, Bert Hellinger´s contributions.
From Bert Hellinger´s philosophy, we take his understanding of the collective or group consciousness that precedes individual consciousness, and systemic laws regulating human ties that he called “The Orders of Love” and ”The Orders of Helping”. During his life, Hellinger began to develop a theory based on the observation of human relational phenomena.
“Bert Hellinger’s discoveries, adds another dimension to the concept of intelligence, transgenerational intelligence. Transgenerational intelligence refers to the connection with the ancestors we come from and to the connection with our descendants. Four generations are co-existing in the present moment. And some emotions travel in time like a family, community, social or cultural patrimony. Collective group conscience is described as a “conscience that is opposed to personal desires, intentions and to what sometimes people think they have the right to do.”
The basis of his therapeutic method is the set of principles known as The Orders of Love. These principles contact us with the most powerful force of human nature: Love. Hellinger discovered that when there is order in a system, love flows.
The Laws that make the orders of love are three:
Belonging: all members of a system have the same right to belong to it. Exclusion is what leads to the disorder of the system.
Hierarchy: each member of the family occupies a place related to their arrival to the system as well as the role they play in the family system. Disorder is to take a wrong place or role, i.e. to take the place of another member.
Balance between giving and taking: a dynamics of exchange occurs between all members of a system. They take and give to maintain balance depending on their hierarchy, place or function. Disorder is the lack of compensation for the taking.
Y. Alonso:(2005) “The Family Constellations of Bert Hellinger: A Therapy in Search of Identity”.
General Systems Theory (GST), developed by Ludwig von Bertalanffy.
Based on the idea that a system is a set of elements in dynamic interaction where the state of each element is determined by the state of the other elements that conform the system. The core idea of this approach is the feedback explaining that in a system, what happens to a part generates changes in the whole. The GST takes elements from cybernetics to explain the dynamics that occur in systems. If these changes keep the system just as it is, Homeostasis occurs, which in the case of human systems, is a clear mechanism to maintain health and harmony in the system.
According to the GST, three laws regulate the systems:
Wholeness: the whole is bigger than the sum of its parts
Circularity: the idea of cause and effect is replaced by the multiplicity of causes and effects not linear but circular.
Equifinality: you can get to an end from different starting points.
There are open or closed systems, depending on whether they exchange energy and information with the outside.
These principles can be equally transferred to social fields if we imagine systems as networks of relationships in which each member of the system is a node.
The Theory of Morphic Fields, by Rupert Sheldrake
According to biologist Rupert Sheldrake, a morphic or morphogenetic field is the link that allows the space-defying transmission of information between organisms of the same species, as if there existed between them a link operating at sub-quantic level, outside of space and time.
“Morpho comes from the Greek morphe, which means form.” Morphogentic fields are form fields; order fields, patterns or structures. These fields not only organize living organisms fields but also of crystals and molecules. Each type of molecule, like a protein for instance, has its own morphic field – a field of hemoglobin, a field of insulin, etc. Likewise, each type of crystal, each type of organism, each type of instinct or behavioral pattern has its own morphic field. These fields bring order to nature. There are many types of fields because there are many types of things and patterns in nature. One example that Sheldrake presents is the famous Monkey Island of Koshima, off the coast of Japan. A group of scientists fed these monkeys with unwashed sweet potatoes. A female monkey by the name of Imo discovered that by washing the sweet potatoes in the sea, she could lose the annoying sand that covered them, and they tasted better. Soon all the monkeys on the island of Koshima learned the trick. But, and this is the strange thing, all the continent monkeys began washing their sweet potatoes, too, and this despite the fact that contact had been avoided between the Koshima monkeys and other monkeys elsewhere in the country.
Phenomenology, by Edmund Husserl
Postulates being able to approach things by seeing them as what they are, that means, approaching the phenomenon without trying to interpret or judge it. For this purpose, it is necessary to let go of any of the interpretative assumptions that we use to understand and deal with things.
Phenomenology is a philosophical school born in the early twentieth century. It does not shy away or despise reality, but wants to understand it as it is and appears, just as it presents itself. It suggests that to discover these ideal truths, that hold all theoretical and practical intelligibility, we must change our intellectual and even vital life attitude. Interpretations that were inherited, passed on and amalgamated in many ways must also be put into parentheses.
Only then will the phenomenon (the thing that manifests) show itself. For Phenomenology it is essential that we cancel any prior interpretation about what is contemplated. And secondly, as what matters is what shows itself, its essence, we must leave aside all aspects that do not belong to this essence. Not everything is essential, but everything has its essence.
By taking distance from the real and vital material reality the entire sphere of meaning is gained; a new world of meaning is discovered which includes, as a wider concentric circle, that reality.
The phenomenological reduction does not lose anything, but gains, transcends. It does not lose sight of the natural attitude, only that in reinterpreting it, it has already changed it in its very essence. An objectified natural attitude, conscious until the end, is already exceeded, already seen from outside of itself.
Quantum Physics, by Max Planck and Fritjof Capra
According to quantum physics, the observer affects the observed.
Isolated observers of the mechanical universe do not exist, as everything participates in a network of interconnected energy that manifests in the universe.
There are two sets of laws that govern the universe: those that explain our daily life -such as Newton’s laws, the law of gravity and cause-effect-and those from quantum physics, most recently discovered. This last postulates that when we look at something on a smaller scale, at the level of atoms, a different set of laws emerge that lead to a new paradigm.
According to physicist Fritjof Capra, “a paradigm is a constellation of concepts, perceptions, notions about values and practices, shared by a community that form the basis of the particular understanding of reality. It is a concept on which a society is built and organized”.
Quantum physics is organic and holistic. It shows a picture of the universe as a unified whole whose parts are interconnected by energy and influence over each other.
What is perhaps more important to the context in which we are describing quantum physics is that it has diluted the sharp Cartesian division between subject and object, observer and observed, that has dominated science for four hundred years.
In the new physics, the observer affects the observed. The isolated observers of the mechanical universe do not exist, but everything participates in a network of interconnected energy that manifests in the universe. This quantic way of looking will change the way we create our reality.
Planck, the father of quantum physics, holds that all matter exists and has its origin based on a force, and that we must assume that behind this force there is a conscious and intelligent mind. This mind is the matrix of all matter. Everything is sustained by an intelligence, an intelligent matrix which some call God.
 A synthesis of two definitions by F. Capra in La trama de la vida y Wendezeit.
Theory of Care, by Leonardo Boff and Bernardo Toro
“Without care human beings neither live nor survive. Everything needs care in order to keep on existing. Where there is care from ones to others there is no fear, the secret source of every form of violence. L. Boff
Care has multiple dimensions: care of yourself, of the near, the distant, of strangers, the planet, of production, of consumption. According to Boff “Care is the central category of the new paradigm of civilization that is emerging worldwide. Care takes on the twofold role of preventing future damage and regenerating past damage. ” 
Boff argues that the set of values of a new ethical order forms a new way of seeing the world, a new worldview, which includes various elements (distinctions, judgments, emotions, attitudes, etc.) that define a particular way of being-in-the-world, of understanding life and of making sense of what happens to us and from which the stable patterns of behavior and way of being that characterizes us derive. That worldview is our internal structure of consistency. Inasmuch as any worldview sets order to reality, this worldview contains a set of values that gives it consistency.
We are all different observers of reality but, led by the project to make human dignity possible for all, we can build shared and collective observations through dialogue and peaceful resolution of conflicts. 
The values of the new paradigm are:
Care: knowing how to care
Abundance: win – win transactions
Commensality: solidarity access to food.
This new ethical order is the new paradigm of global civilization for civil society, business and the state in a world without borders. with the survival of the species at risk, all the ideological, borders-related and nationality-related debates are diluted.
“Knowing how to care constitutes the fundamental learning within the challenges of survival of the species because care is not an option. We either learn to care for others or perish.”
 Boff, Leonardo. El ethos que cuida.(2003). En www.lenardoboff.com/articulo
 Adaptation by: Echeverría, Rafael (2003).Newfield Consulting, Weston. See also from the same author: Ontología del Lenguaje (1994), Dolmen. Santiago
Social Vision of Oppressors and The Oppressed, by Paulo Freire
We focus on his social vision of oppressors and the oppressed. Paulo Freire argues that the oppressed are not a thing to be rescued, but rather a subject to be responsibly self-shaped. He proposed a pedagogy of and for the oppressed, in which they are provided with conditions to discover themselves and conquer themselves, reflexively, as a subject of their own historical destiny. A culture rooted in the wealth of subcultures.
The violence of oppressors, de-humanizing them as well, does not found another calling than that of being less. As a distortion of being more, being less sooner or later leads the oppressed, to fight against those who made them so. In order for this fight to have meaning, the oppressed must not, in seeking to regain their humanity (which is a way to create it), become in turn oppressors of the oppressors, but rather restorers of the humanity of both.
This, then, is the great humanistic and historical task of the oppressed: to liberate themselves and their oppressors as well. The oppressors, who oppress, exploit, and rape by virtue of their power, cannot find in this power the strength to liberate either the oppressed or themselves.
Only power that springs from the weakness of the oppressed will be sufficiently strong to free both. Any attempt to “soften” the power of the oppressor in face of the weakness of the oppressed almost always manifests itself in the form of false generosity; indeed, the attempt never goes beyond this. In order to have the continued opportunity to express their “generosity,” the oppressors must perpetuate injustice as well. An unjust social order is the permanent origin of this “generosity,” which is nourished by death, despair, and poverty. That is why the dispensers of false generosity become desperate at the slightest threat to its source.
True generosity lies in striving so that these hands—whether of individuals or entire peoples—need be extended less and less in supplication, so that more and more they become human hands which work and, working, transform the world. This lesson and this apprenticeship must come, however, from the oppressed themselves and from those who are truly solidary with them. As individuals or as peoples, by fighting for the restoration of their humanity they will be attempting the restoration of true generosity. Struggling for the reestablishment of their humanity, either individuals or entire peoples, they will be attempting to restore true generosity.