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How many here have already heard our work on YouTube? Do you know our channel? Quite a lot of people. It is an honor to receive you. I belong to this branch, the New Acropolis Asa-Sul branch, and we will always have this activity. Once a month we will have a face-to-face lecture, where part of the lecture will be transmitted, and then we will have a part of questions for the public. We are also on YouTube at this time, so if you want to see this lecture later, it will be there. We will have an exclusive part

for the present. I thank you very much for your presence. This is a topic I have a lot of affection for. You can even say, what is the topic, Lúcia, that you have already said that you have no great affection for? I usually say that at the beginning of most of the lectures. I will tell you, there are still a hundred more ahead, which I have a lot of affection for. It's that I still have a lot of affection for you. I have a lot of difficulty in dedicating myself to a topic for which I

have no affinity. And this is really a topic that I consider necessary, fair and necessary for the moment we live. Because we no longer have the slightest idea of what a ceremony is and its need for our life. This has been reflected in a very practical way in our daily lives. This absence, this emptiness of understanding about what ceremonies are. And they are missing. I hope that our chat today serves you to realize the vacuum that it leaves in our lives when it is not practiced. It was not created for nothing. The ceremonial of life

was created as a protocol of humanization. I say this right from the beginning so that it is well recorded. This excerpt, this expression, I would like you to take with you. They are a protocol of humanization. Some say, which is most likely, more common, that it was a culture accumulated throughout history. But there are those who say, some oriental traditions, that they were very specific people, of a much higher level, who created this by knowing deeply the human soul and wanting to leave protocols that make people, when practicing them, be educated, trained to become more

human. Whatever version they prefer to believe, there are two possibilities, there are two hypotheses, both work in the same way. The fact is that someone who knew better about human nature was creating, over time, or created protocols, and by doing that, we are becoming human. As we educate our children, if we remember the education of our children, we will understand a lot here. We know that when we say to respect our colleague, he will not understand very well, at first, why he is doing that. But if you do so much, at one time, he will

understand. And then, he will acquire it as a principle of life. By repetition, by habit, it will evoke consciousness. And it will, at one time, have it as a value. By the way, it gets much more difficult when you don't receive it in childhood, and there, by the way, in adulthood, you have to struggle with this norm of life and acquire it from one time to another. We know that this makes it very difficult. When we put a formation in values that has been assimilated little by little since childhood, this is much easier. So, we

have to understand that, imagine the human being as a being that has inside of itself, in a very predominant way, instincts, like any animal. And these very dominant instincts, if they are not somehow appeased and controlled by a civilizing system, make life in society really unfeasible. Life in society is a challenge. It requires a series of norms, sometimes even animals, sometimes animals, not always, animals that live in a group have their own norms. If they are not obeyed, they are unfeasible. So, there has to be an alpha male, everyone obeys, there is a way of

distribution of functions within the herd, whatever the type of herd, there are protocols. And if someone decides to challenge, it becomes chaos. That is, even in animals that have evolved a little more, they live together and have norms. Even between insects, like ants, it is possible to live together. But even for human beings, because the more potential a being has, the greater the danger that this potential turns to selfishness, that it is preached in a predatory way. There is no such thing, as Immanuel Kant said, and oriental philosophy as a whole echoes this, there is

nothing that is unconditionally good but good will, the will to get to the good, that is what the human being has. The rest is all dual. I am organized, organization is a virtue, it is used to do organized crime. I am a very kind person, you can use this kindness to manipulate others, if you are a hypocrite, you can apply blows, a lot of deceit in society. Many scoundrels are very kind, that is, the loose virtues are neither good nor bad. You don't need to be tied to a code, it is a very associated idea,

the idea of goodness. Then come the social protocols, which are all ceremonial. Today we run over so many that sometimes I am afraid, where are we going to stop? Our friend Gustavo Jung used to say that the number of protocols that were run over in life and society made him see a dark future. He looked to the future and saw a big gray screen, a small light bulb, which was a small hope. But a dark future, because when we start to break these structures that were created to humanize us, we begin to lose control of

the situation. So this is just an introduction of what we are going to deal with. I hope it is an issue that leads you to reflection. The idea here is not to pass on intellectualism, the idea is to generate a reflection that leads to a practice. The idea is to think in a classical way. Philosophy in a classical way is a proposition of a experience and not merely a theory. So let's see if today this slide passer sympathizes with me. He did. The lost sense of ceremonies, one of the beautiful things that still exists, although

the modernization of the country, of Japan, also generates certain risks for this, but Japan still maintains to a certain extent its civilizing protocol, its rites. This meeting moment that is called Ichigo or Ishi-e, in the tea ceremony, there is a little house where the tea ceremony is served. Even the journey you take to get to this little house is not in any way. There is a certain posture, a certain concentration for you to walk towards it. You are already preparing your mentality to enter and do the tea ceremony. Honestly, I think this is the maximum,

it means that they have still kept something of the semi-human mentality. I don't know for how long, because the world is a compressor roll that is destroying everything, but they have still kept something of it within Japanese culture. I think it's wonderful. Let's go then. Today, sometimes I would like to go to Japan, people think I want to go to Tokyo, see anime, see high technology. I really wanted to get into Shinto temples in the middle of nowhere, to get to know a little of these ceremonies, because they are a pearl. It's not that we

don't have it, there are also more in the interior. We still have it, the big cities are really getting more scarce, but in the interior you still find the country where we are, a place where we are, there is still someone who preserves some things. Let's go. Now a lot of things have passed. Help! What do I do with you, my dear? Where do I point? Come here. Don't pass. Pass it to me, please. That's it. So what is understood by ceremony in our days? There are three most common exceptions. First, a solemn occasion. What

is a solemn occasion? A wedding. So much so that you hire a ceremonial to take care of this ceremony. There are all ceremonies linked to ideas, so much so that there is a whole protocol for them to evoke this idea. A wedding celebrates the idea of union, so it's not just anything. A graduation celebrates the idea of human formation, that is, you understand that there is a more well-formed being than he was when he entered. It is clear that today, not always education is synonymous with formation, but the original intention was this. It's like a

small initiation of that human being who is there. He received a training, so he is better prepared for a civilized life, for a life in society. Both the ideal of the educus, the eductis, the eductione, which is to bring out what the man understands best, to educate comes from this, it comes from educating, to bring out what the man understands best, as well as the ideal of union in the formation, sorry, of union in marriage, and all of this are moments, are very important ideas in the life of the human being. They are like protocols,

as the Christian religion calls them, sacraments, moments where something sacred should be happening there. Today we are so emptied of this, that I find it funny, old teachers sometimes complaining, because, well, a graduation has a party, there is a joke, there is to celebrate, but a graduation ceremony should keep a certain spirit, and sometimes they don't manage to do that. It becomes a joke, a joke, a space for protests, a lot of things that are not suitable, not relevant, there has to be a certain solemnity. It is understood that the person was formed, and therefore

a formed person does not behave like anyone else. There is a certain pattern of civility, of humanity that is expected of that group, that was not expected of a person not yet formed, at least that is the idea. The same thing in marriage, which is more common, I see it very often, and it is inserted in a wedding ceremony, it is not at the party, not at the bachelor party, at the ceremony, a lot of jokes, a lot of things for everyone to laugh, a lot of things for everyone to find funny, it is not

appropriate for a ceremony. The wedding ceremony celebrates one of the most divine virtues that exists, which is union, so it is not appropriate, you break the mood, you desacralize, you banalize. Banalization, this was one of the worst things that could happen in life. Let's talk about it. So, a ceremony deals with certain protocols of human life, of certain moments that are important. Both religious sacraments, such as baptism, as an extremum, as protocols that are not strictly associated with religion, they can be merely civil, as a marriage, as a formation, as whatever it is, that is

of importance in the life of that person, but another ceremony exception, a reverential rite, one that has a sacred character, that is, what happens within the bosom of religions. Regardless of whether or not in the bosom of religions, because this can also be celebrated in a non-religious way, it has a very special value, which also deals with a sacred character, a moment when you want to evoke something that is beyond mere survival. And for a man, if he relaxes, if he surrenders to his somewhat animalistic spontaneity, he will not be able to capture anything that

is above this plane. To capture something human, we need to make an effort of conscience to propel it up. If there is no effort, this process will not happen. Consciousness does not go up the ladder unless there is in that environment something that makes this step attractive to it. It does not go up, but it does not go down. And this is the first thing that is said when it comes to ceremony, of sacred character. And a third thing that is also said when it comes to the ceremonial is a slightly more formal attitude. You

say that a person is ceremonious, today it is said even in a pejorative way. That is, he is artificial, he is formal, he does not know how to relax. If he does not know how to relax, he also knows how to pose in an adequate way on certain occasions. Let's talk a little about Confucius, for example. For Confucius, one of the most important ceremonial life events, was to try together with his family, friends, whoever it was, to make a meal. He considered that these moments, in dealing with a human being, cannot simply be to throw

yourself on top of food, because this is animalistic. It is a moment in which people prefer to serve the other than to serve themselves. They all wait to start together, and dedicate a good meal to others, and keep matters high, no one on the cell phone, on the table, and things like that. For him, it is essential. So, sometimes, if a person pays attention to this, we refer to it in a pejorative way. Oh, how ceremonious he is! No, sometimes, this person has a good attitude, but sometimes, he is not very good. Of course, if

he is like this all the time, he is not well. But in the right moments, it has to be like that. The moment when you are introduced to a new person, the moment when you declare your best intentions to that person, is a ceremonial moment. The moment when you walk down the street, Confucius talked about this a lot, you walk down the street of a person and you pass by someone respectable, it is ceremonial. It is not because that person has power or money, she may not have anything, but you recognize her as a person

of value, you do not pass by her in any way. It is as if you were paying homage to the value of that person. It is a way to stop, to greet, to look in the eyes, to consider her. In fact, one of the ceremonial and civilizing things that is said within the Confucian tradition was that one should not pass by any human being as if he were nothing. Do you know this habit we have? When we have it, it is already good. The habit of saying good morning, good afternoon, good night to everyone. But

sometimes it says in such a mechanical way, it does not look in the eyes of the person. So it's like if you whisper, if you spew something formal in the other, and it doesn't make much difference. What sense does it make to say good morning if I don't look at you and you don't feel that I want your good? It is a way of saying good morning, good morning, good night, good morning, good morning, good morning, good night. Second, look in the eyes of the person and really desire the good of it. They used to

say that ignoring a human being is equivalent to barbarism, because a human being is too much to be ignored. At some point in the future they will consider us as barbarians for ignoring human beings. That is, to pass by each one considering their existence and the importance of a human being. This is ceremonial. And a person who does this is sometimes considered too formal, too ceremonial. Ah, let's change this here, how wonderful. Thank you. So, going back to etymology, I love etymologies because we understand a little better how the word was born. CERIMONIA, in fact,

would be COERIMONIUM, the original word. MONIUM comes from a set of acts or rituals, as if it were something that has a model, has an ideal way of being done. A set of acts or rituals that happened in Caere or Quere, which today is a city called Servetere. Servetere was, this is a Latin word, recorded in the memory of the Romans. It is a city that still exists today, it is a tourist point, it is 42 km northwest of Rome. I don't know if anyone here has had the opportunity to know or heard about it.

It is a Etruscan necropolis of the Villanova culture. They were very, very formal in the ceremonies, in the rituals of burial of their dead. There was a whole way, very well established, so that this person could have a good transit from this world to another. So, it is a region that is not that big. This culture that lived there, this necropolis, was from the 9th to the 3rd century BC. I was looking at the photos and I was very impressed to see the state of conservation. A valley that has more than a thousand graves. More

than a thousand, one next to the other. I'm going to show you a photo of it here. Look, look. It is the necropolis of Banditatia. This is just one tombstone. One tombstone. They are in the form of oaks, in a semi-spherical form. But several, one next to the other, a loss of sight, an incredible thing. They were so ceremonial in their way of treating death that for the Romans it became a name normally used in their vocabulary. That is, who is very ceremonial is like the inhabitants of Keri or Sere. That is, the inhabitants who

had a tremendous ceremony. I believe that not only in relation to death, but what came to us was death. More than a thousand tombs in a space of 400 hectares between the Etruscan mountains. Really, from the photos I saw, one next to the other. It's amazing, very interesting. So this was the Keremônio, a set of rites and protocols as the inhabitants of Keri did. That's where the word ceremony was born. At least that's what it looks like. Here is a summary of that ceremony. What comes to be ceremony? A solemn occasion, formation, baptism, marriage, or

a religious activity, which are the rites, or an etiquette observation, which is ceremonial, or a formal behavior, which is a ceremonious person. It is a synthesis of the assumptions that we use, but all of them have the same idea. Follow certain protocols to obtain the best of that moment. So that we don't live it in a banal, superficial way, to obtain the best of that moment. I keep imagining the number of people, I won't ask anyone to identify, so as not to be embarrassing, but I've heard a lot of people saying, I can't stand it,

I'm just going to the wedding because he's my friend, because it's the most boring thing that exists. They don't need to identify, but whoever has heard or pronounced this phrase, has a certain reason, because it was so banalized, in a banalized wedding, a wedding ceremony, it gets very boring. When neither the one who is celebrating nor the one who is listening understands the character of that ceremony, it gets very boring. Only two or three people who are directly linked to an affective bond with the grooms, enjoy the ceremony, because this affective bond, for most people,

is very boring, because a banalized ceremony makes no sense. They want to abolish it. There are people who get up and open their hands to the formal ceremony, because it's boring, they don't understand, if they understood, they wouldn't open their hands, it would make a very special sense. So, a suitable way to achieve an objective is a way, a set of formal protocols that were not invented randomly, that were not observed by the human spirit over centuries, over millennia. What are the elements that make the human spirit polarize in something? Sometimes it was used, today

it is no longer used, but in ancient times it was used in a wedding. Well, flowers still have this purpose, to use all senses. In other words, in the past, perfumes were spread beyond flowers. Maybe you don't remember this, but there was a grandmother who used to spread perfumes in the place of a wedding. Why? It's a matter of all human senses being polarized in one single idea. You feel, you see, you hear. In a mass, for example, you even taste the host, even the palate is together. Everything polarized in one single idea, because the

senses, they scatter us. If you concentrate all of them in one idea, they don't hinder you to raise consciousness and understand this idea. So the senses were used for this. In ceremonies, it was very normal that elements were used, music, smells, flowers are for this, they are not only to embellish, they are also for the perfume, the words, the polarization of the vision, the bride entering wonderfully, polarization of the vision, that symbol that is the bride, in short, everything polarized so that you reach a certain degree of consciousness. This is not a casual thing, it

comes from an observation of human nature for many years. The way we act influences our successes and failures. What do you think? I think it's amazing how the same procedure done by two different people gives different results by the way each one acts. Two people doing the same thing sometimes gives very different results. I remember a situation where two people were in the same place, the same merchant, asking for sponsorship for a certain thing. One left the place scared to see the bad will of that merchant, the rudeness, and the other left with the sponsorship.

The same thing, asking for the same thing for someone, talking about the same subject, and one left with a no so noisy, and the other with a yes. We don't realize it. Today, there is something interesting called non-violent communication by Dr. Marshall Rosenberg. He talks about the words, the way of words. The way you say the same thing in a way that caresses the person, the way of words, even the vocabulary you use, your posture. Stop thinking about the people who talk to you. I'm always looking at you and I'm wondering, do you want to

pay attention to what she's saying? Or are you disinterested? She's not interested in me, why would I be interested in her? Or a person with a very aggressive posture leans on you and fixes your gaze as if you were almost wanting to jump on you to force you to do something. There are ways that, before we know what the person is saying, we are already prepared. Because she intimidates us, she attacks us in some way. She is not so formal. To make things work here, you have to use the ways. Many times, talking about this,

I've had people who came to me and said, but you, who I considered so spiritualistic, of so much importance the ways. Yes, my dear, I consider myself as a spiritualist, yes. But we are in a world of ways. We are a spirit dressed in a way. And for you to be able to overcome this world, you have to obey its rules. I always use the memory of my game of war. That game of war, we knew perfectly well, me and my brothers, my friends, we knew that no one was at war against anyone. That was

a joke. But to win the game, you had to accept the ways of the game as true. The ways do not exist, they are an illusion. I know these doctrines. But an illusion that is not casual. It was made with a purpose. And for you to overcome it, you have to understand them and know how to use them. Otherwise you do not leave victorious on the other side of the war. This is like a great war. Even though we know that the ways are illusory, you have to understand them and know how to use them.

Otherwise you do not overcome them. You overcome things by learning about them, knowing how to use them and so overcoming them. Like any school series. Why did I overcome the second series and went to the third primary series? Because I learned everything they taught me there. So I was approved. I'm stuck in the second series until today. This is how pedagogy works. Not only human pedagogy. Because human pedagogy is a copy of the pedagogy of nature. Continuing. So we use ways and we know, sometimes, not always, we know we have to have a way to

talk to a child. And I use vocabulary that she understands, images that she understands. I've been through an experience many years ago, over 20 years ago, I was putting up posters about something about philosophy, I don't even remember what it was. There were those round posts in Brasilia, I don't know if you remember, I said it was to put up posters. And I was putting up my poster and a boy arrives. I had just finished learning to read, I was like this. Philosophy, cool, what is philosophy? I was about 6 years old, a little bit.

That was so disconcerting to me. I stopped what I was doing and said, either I find an explanation for this boy or I don't know what philosophy is. I just have a decorated label. It was an important experience for me. And knowing that the one who knows what he is doing will get it according to the taste of the preacher. If I have the content, I can get it according to the taste of the preacher. Now, if I only have a decorated label, if you don't understand this label, I'm not lost. I'm not in the

salt, as they say, because I only have this label. It was an excellent experience for me to talk to that boy. Because I discovered a deeper, deeper notion behind the label. So we have to know how to use the form to talk to a child. If you want to talk to the justice, you have to protocol a document. We don't know the forms, sometimes you hire a lawyer for that. You don't know the correct terms, because if you don't use them, you won't even hear them. It's no use coming with an emotional speech to the

justice system. You have to say what the legal code is, where it applies, what the law was imposed. If you don't know the form of this vocabulary, it's better to hire a lawyer. That's a way for you to be understood, to be effective. There's a way to talk to a foreigner. You have to find a common language to support him with gestures, to see if he understands. There's a way. You can't speak fluently, he won't understand anything. If you don't adapt to the forms, you won't get the answer. If we don't learn to write properly

in school, if we don't learn to write in a way that makes sense, nobody will read what we write. We can't put verbs where we understand. Neither the subject where we understand. We have to focus on a way that your reader will understand. Forms enable communication. Sometimes not only with others, but with ourselves. Our own consciousness recognizes the message that comes in a way. Imagine you have a great respect for a person, a person you consider admirable. You are talking to friends in a very relaxed environment, and this person enters. Even if you are a

very simple person, it doesn't require anything. You respect him, and the body gets in the chair. You don't even see it. When you see it, you are no longer like this. You are already straight in the chair. You decode this way your body generated and say, oops, respect. Someone who deserves respect. Forms serve to communicate not only with others, but with ourselves. We decode at the time. Look how that person is treating that other person they are not talking to. You see two people talking at a distance. You see the level of that conversation. It's

by the way they talk. We ourselves understand this. And we give an adequate answer to this. So if you want to extract the best from yourself, from a relationship with a community, a life in society, learn to use the forms. They are fundamental. Without them, we fall into the language of barbarism, which is the language of the strongest. It is the law of the strongest, which is barbarism. It is who is more aggressive, who attacks more, who runs more. And many times we are very close to that. The most aggressive, the smartest is the one

who hits the most. It is what ends up doing well. Soon we are in a jungle. Worse than the jungle built by nature. It is the jungle built by men. Children's fitting toys. I found this idea interesting because it may seem like a silly thing, but you know that this toy, this little dice there, it is a little toy. It is something that an animal would hardly be able to do. They have already done it with chimpanzees, but not all of them. An experiment training chimpanzees is very difficult, people. That little wall there on the

dice is two-dimensional. The object is three-dimensional. Relating something three-dimensional with something two-dimensional for the mind of an animal is very complicated. A chimpanzee, not all of them, they trained several, one or the other can do it. But you will identify a three-dimensional being with a two-dimensional form. That is, understand where a form fits, what a form corresponds to. Once, for incredible reasons, they managed to do it with a dog, a Border Collie. It is very rare for animals to do this. It is a prodigy of human intelligence. Recognize the forms and how to penetrate them,

how to adapt to them. This strong mentality, how to transform something that requires a very specific level of intelligence. Therefore, you have to know what to work with. I put this story of the two ministers, which is a well-known story, I usually tell a lot during my lectures. It is the story of the king who had a dream, called a minister and told him. The minister said, what a shame, Majesty, what a terrible dream. What does this dream mean? It means that you will see all your relatives and friends die. He calls another minister. The

second comes. He tells the same dream. The minister says, what a good dream, Majesty. What a wonderful thing. What does my dream mean? It means that you will live much more than your friends and relatives. Oh, how wonderful! Guards, give ten gold coins to this man. But the first one who had taken the gold was listening and was furious. He was waiting for him. He said, I'm going to be a smartass. Why am I a smartass, my friend? You said the same thing as me. I took you to the slaughterhouse and you won gold coins.

Calm down, let me tell you. The truth is like a precious stone. And as such, it is very worthy and very beautiful to present it. But look closely. It can be a pure diamond. It is very different for you to take this stone, put it in a box, tie it well, put a tie, put a flower and give it to someone, than to take this stone and throw it in the face of someone. It is a precious stone. Therefore, the form is as important as the content. Learn this. It can be whatever. It can be

the pure truth. But the form is as important as the content. We are in a world of forms. Many times, the misunderstanding of certain oriental doctrines brought to the West, sometimes the Western mentality has a lot of difficulty in understanding these oriental philosophies. Oh, the world is Maya, the world does not exist. I will stop working, I will stop making money, I will stop taking care of my body's hygiene. A figure like that dies. Because this can be an illusion, but it is a necessary illusion. You have to know how to interact with it intelligently.

The wall does not exist, the wall does not exist. I hit my face on the wall and break my nose. Because the wall is an illusion, but so is my nose. And since I cannot get rid of my nose, it is good to consider the wall. So it is nonsense to think that we have to ignore the forms. We have to consider them and know how to deal with them, although we know that they are part of a Mayan world, a illusory world that one day we will overcome. But this day is not today, it

is not now. So we have to know how to use them well. And the ceremony is directly linked to it. Continuing. CERIMONY IN PROTOCOLS CERIMONIAL I told you about these civil protocols of life. CERIMONY IN PROTOCOLS as an exposition, as a wedding. It is an event that evokes an idea and leave a reminder or homage to this idea. If we knew it and if we wanted this mentality to be well used, a lot of things that go into fashion would not happen. A lot of things. At the exposition ceremonies, at wedding ceremonies and many other

ceremonies, even at the anniversary. There are times to play, there are times to enjoy, At that moment you are celebrating a return to the origins, a cycle of life of that person. It is a moment for that revolt to the origins and to remember what came, where she wants to arrive with all this. If there is a toast, if there is a ceremonial moment on the anniversary, this is not a moment for jokes or for jokes. Everything in its place, there is no evil in the universe, as Plato said. The idea of ​​good, everything in

its place, the idea of ​​justice, in fact, everything in its place. So even on the anniversary, if there is a ceremonial moment, and I recommend that there is, because it is important, he is talking about what? The celebration of the eternal return of life. And this is an extremely sacred moment, it is not a moment for jokes. There may be, it is a more informal party, there may be a lot of jokes on the anniversary, but not there. Because you empty it, you trivialize it. One of the most painful things that has ever happened to

you, let me tell you, this situation has already happened to me, and you can understand what I mean. If you have a dream that you feel that transmitted a very important message to you, it has an almost sacred character, that dream you had, because you felt that there, although you didn't understand it very well, but there was something important that was being transmitted. Then you invent, which is one of the things I ask you not to do, not to do, not to do. Unless you know the person very well and know what kind of relationship

she has with you. What reaction she usually has. Don't count without the sacred dreams for anyone. You know why? The person will mock, will laugh, will kill this moment. You will be ashamed to remember this dream, will kill the sacredness of this moment. Have you ever been through that? You will tell someone, ah, what a clown! Ah, you were flying, oh my God! Let me see if you created wings, if you created feathers. Ah, how cute! He's flying. Your dream is over. There comes a point that you can't even remember that anymore. He really kills

that sacred moment. A person who introduces banality into the sacred breaks the climate. The idea of the sacred is a complex thing. There has to be a harmony. Something that causes a diatonia there, a noise, breaks the tonality. The person is talking, imagine you in a mass, a religious ceremony, anyone speaks loud there and throws a joke. Ah, that reminds me of that joke, I don't know what. For God's sake, no one would accept something like that. But the tonality of the ceremony is like that in all the camps. Nothing out, nothing out. It has

to be all in tune with that idea, so that it can have an effect. Otherwise, no. In general, the great events of life are ceremonies. If you made it all banal, you lost a good opportunity. The great events of life are all ceremonies. I'm going to make a little party for my friends, my wedding anniversary ceremony. Okay, it's informal, they're friends. But if it's to celebrate something that has value for me, there has to be a ceremonial moment. A toast, a ceremonial moment where it's serious. We are here toasting the overcoming of all difficulties and

having prevailed the union. It's serious, this man. It's around him that the celebration exists. That's not worth it, it's just more entertainment. You lost all the value, you lost all the meaning. The sacred is the function of giving meaning, said Messias Riad. And he's right. Don't let the ceremony empty. Don't let it empty, it's not even the ceremony as a whole. It's that moment destined to be the central ceremonial moment within an event. This has to be reflected. So the ceremony is like a rite. Rite already speaks of a ceremony that took place within a

sacred context. Many times religious, but sometimes not even that. In general, religious. I can do, for example, a very ceremonial wedding, even though I don't have any religion. Can't I? I can. Very ceremonial, beautiful, inspiring, even though I don't have any religion. But the rite is more understood as what happens within religions. For the human being, it is an occasion of raising consciousness through the evocation of values. That is, we gather around an idea. And this idea pulls everyone up. In a way, it's like if the whole ceremony was a pyramid. You can walk on

the faces, you can roll on the faces, but one hour you have to go through the apex. Because if not, you don't find the pyramid for nothing. One hour you have to go, along with everyone who is there, to the apex. And this moment has to be just things from the apex. You have to bring people's consciousness so that they understand the meaning. We are here on behalf of that. And that will make a difference in the nation. We will remember, for example, that a union can last despite all adversity. That's why I called you

here to celebrate my wedding. It will be useful to you. At some point in your lives, if you doubt that human unions can last, you will remember this moment, you will have a reference. You will say, no, look, I've seen it last despite all the difficulties. There will be references. This will, as I could say, put bases. It will cement the ground where you walk. It will pave the ground on which you will move through your life. There will be firm ground on your feet. I already believe that a union between human beings can exist.

I believe that through education you can form a person. I believe that two human beings can meet around a value, such as love, such as work, such as any value. I believe that. I believe that human beings can unite around elevated things. Every time you participate in a ceremony, it is a brick, it is a brick that paves your way to walk erect like a human being and not crawling like an animal. This is important. No one can leave a ceremony with empty hands. So, for nature, nature makes its ceremonies, right? It has its celebrations.

The four seasons, for example, are celebrations. If you stop to watch a sunrise and a sunset, you will see that it is a celebration. I had an opportunity once that marked me a lot. I went to take some foreign visitors to visit the Amazon. We stayed in a hotel and they put us inside a boat and took us to the middle of the forest to watch the sunrise in the middle of the forest, in the middle of the forest. Guys, I don't know if any of you have lived this experience. It's impressive the babooning that

animals make. It's a deafening noise. They praise the arrival of the sun. They know it's a ceremony. They feel the energy of the sun coming. They give them a new day. But in a euphoria, the macaws are like crazy. The birds make a tremendous noise. You hear animal noises that you don't even know what animal it is. But all of them put their throats to work at full power. They feel that something special is happening there. The energy of light is a new beginning. It's a new opportunity of life that is coming. Nature has its

protocols. What does the human being do on top of that? He creates so-called seasonal holidays. For example, the celebration of spring. The celebration of spring is something that we practically don't do anymore. It's a celebration of the beginnings, of the rebirth of the year. Spring is indeed the first season. It's life coming back. It's the childhood of the year. Spring celebrations were a demarcation of the resumption of the beginnings of life. That is, life gave me a new chance. It gave me a blank canvas for me to write my story again. You will see that,

for example, between Native Americans and other traditions, the sun is born to them every day. Everyone has to watch it because it's a celebration too. If you don't do it so often, at least in seasonal ceremonies, spring is very important. It's the time of life to start again. Winter is a time of collection, of meditation. It was the time, for example, that Buddhist monks used to write their canons. It was a time of introspection, of a man isolating himself from the environment and turning to the internal environment. There was a celebration, a moment of inner

life. Seasonal holidays are nothing more than a way of celebrating together with nature what it considers important. Today, practically, it no longer exists. Although, by the way, Christmas was originally a seasonal holiday related to the winter solstice. But with the change of hemisphere, it came here on the same date and confused people's minds a little. And today everything has become trivial. Nobody knows what it is anymore. But seasonal holidays existed in everything as far as the civilization of the past is concerned. Nature is celebrating, let's celebrate together. It's a special moment, let me understand the

meaning. I have on YouTube a lecture called Origin of Modern Celebrations. If you are curious, watch it. I talk a little about the celebration of each station and the middle of the stations. The Celts, for example, celebrated the middle of the stations. There were eight great celebrations of the so-called sabbath, which were between the solstices and the equinoxes, or between the equinoxes and the solstices. That is, there were eight seasonal celebrations along the way. Today this is already very erased, very lost. São João in Brazil is also a seasonal celebration directly related to winter. So

much so that for those who know places, I lived in João Pessoa, it was a fantastic experience. Not only because João Pessoa is one of the most beautiful places I know, but also because João Pessoa gives São João an importance that I had never seen anywhere. Paraíba as a whole. I understood that São João for them is Christmas. I had no idea. It has all the symbolism of Christmas. Because the idea of ​​Christmas, which is very closely associated with the winter solstice. As the Hemisphere changed and put Christmas in the summer, they created another Christmas

in the winter. The celebration of São João is another Christmas. It's amazing. I didn't know about it until I lived there. And see the beauty of the tradition. I was very impressed. Continuing. Rite. Once again taking etymology. I think it's worth it. I recommend it to you. It's very difficult. In the Portuguese language, having a good etymological dictionary is not easy. For those who have some Spanish knowledge, I always recommend a website on the internet. It's called Etimologia de Chile. D-E-C-E-L. Etimologia de Chile has an excellent etymologist, who is Helena. I always have a dictionary.

And I always have a dictionary. I have a very good Spanish dictionary, which is Corominis. But I also consult there. Sometimes there it is even more complete than in Corominis. And it's good, because you know the origin of the words. I advise. Rite is what must be done in a certain order and form, related directly to the ceremony. That which has a model. That is, a predetermined form to be made at each moment. Having a rite has a moment. And it has a pattern. In a rite there is a moment that the officiant sings, there

is a moment that people answer, there is a moment that the sacred book opens and makes a reading, there is a moment that makes the prayer. It's all predetermined. For those who go to a mass, there are sometimes even scripts that they deliver to you at the door. It is all pre-written. That is, an order of procedures with one goal. So that all those things will involve your conscience and take you to the idea of the sacred. So that you get out of there a sacred contact. This is the idea of ​​the rite. It has

a root in the Proto-Indo-European, there even in the etymology of Chile they refer to a dictionary of Proto-Indo-European, it's very good. In Proto-Indo-European the root is A, A-R, which means move, adjust, do, act, organize. Curiously, rite has a common origin with arithmetic, art and order. This A, A, A, R. Rite is the same as arrhythmics, that is, to place everything in its place with a purpose. Art has a purpose, arithmetic has another, but everything has a purpose, has an order. Within arithmetic you cannot put the terms of the equation in any way. Also within art

you organize a theatrical piece, a melody, everything in its place, so that it has that result of harmony and beauty. Rite is also like this, a thought, prescribed order, thought minutely. There is nothing random, it is a thought order, minutely, to provoke an effect, to elevate human consciousness to the maximum that it can. That's the idea. And then we're going to work a little with one of the most ceremonial citizens I've met in my life. It may be that you say, oh, I know another who is as good as. It may be that there is,

but I honestly, in my reading experiences, have two very special people who I consider to be very special. They really take a bath when they talk about ceremonial. One very old is Confucius. 耶 Mummy is Confucius, a great Chinese sage, and the other very modern, dude in the 20th century, you're вр cloudy you're the father of Ana Góshka's psychology. It takes a bath when they talk about astronauts they are very good. Confucius is an extreme ceremonialist and his whole tradition keeps this brand so we're going to talk about some things in the bibles. You understand

what the vision of Confucius was in relation to ceremonies, to rites. This phrase is interesting. Returning to the observance of rites, overlapping with the individual, constitutes benevolence, that is, the search for good. Do not look unless you agree with the rites. Do not listen unless you agree with the rites. Do not speak unless you agree with the rites. In other words, the rite recommends a human behavior that will extract from you your best. Therefore, it will overcome the instinctive and brutal tendencies of your personality. Confucius used to say that if a person went crazy and

went out on the streets, in a society where rites are respected, no one would see his nudity except himself. Because no one would look at what is not his own. You should not look at it. Because rites prescribe that you should not look at a crazy person who is committing insanity. No one would see his nudity except himself. Isn't that amazing? A ceremonial society would be like this. Everyone looks at what humanizes. Wouldn't that happen in our society? You must have seen an accident many times. The accident is in a row, in the corner, but

the other two don't go. Because everyone is slowly wanting to see the accident. Why would anyone look at this crazy morbidity? Why? No one would look at a moment of disgrace and pain of this kind unless they can do something to help. Why would anyone look? It's even a matter of respect for the privacy of someone who is exposed in a situation like that. Why do you look? Because you don't control your own morbidity. You don't control your own instincts. In a ceremonial society, the other's disgrace, I don't look unless I can help. So I

don't look. I look, I step and look. I'm fixed on my path. We don't have this control. In a ceremonial society, a rite prescribes what one must see, hear, feel, speak, do, live, in order to be worthy of the human condition. That's what Confucius is saying here. He prescribes how to find within us our best, to exercise this best. Until a certain moment he says this. There is no more rite. And you do this because you realized that this is nobriety. You integrated this as your own behavior. I don't even remember who said it. Or

I change society, I don't live here anymore and I keep doing it. I integrated it as a human response to life. I humanized myself. I trained myself. And now this is integrated as my response to life. Continuing. Look at this, how interesting. Rites prescribe a ceremonial linen cap. Today we use black silk in place. This is more frugal. And I follow the majority. Rites prescribe that the person prostrate before climbing the steps. The steps of time. Today it is done after having gone down. This is casual. And against the majority I prostrate before going up.

I don't know if you understand the depth of what Confucius is saying here. He says, look, it can happen throughout history that a rite is emptied. Or that he acquires an imprecision. Or even that a social protocol has been created. That perfects the rite. I am an intelligent being. I'm thinking. So Rites prescribed the linen cap. The linen cap is heavy. It is warm. And the heat in my head interferes with my concentration in the ceremony. Today silk is used. So I, through my intelligence, because I am a being who already has a certain formation.

I will not do this out of comfort or instinctive desires. I update. I take the linen cap and put the silk cap. It helps me concentrate. I feel hot. Now. Rites say. Prostrate before the sacred before going up the ladder of time. If you only prostrate afterwards, it makes no sense. It's emptying. Everyone can do that. I'm not going to do it. I'm going to do what the rite commands. Let's prostrate before. Of course, I'm greeting the sacred. If I see someone greeting at the end, it's at the beginning that you greet. If this makes

much more sense, then I follow the rites. That is, what he shows, the meaning of this phrase is this. Rites are not something frozen above human intelligence. Someone who understands the meaning of rites and is well formed can and must perfect it. Find a more humanistic and more perfect way of doing it. But who has the conditions for this. It's not anyone by modesty. It's who has the conditions for it. Today everything changes. I find it impressive. Every time I go to a wedding, there's something new they invented that I didn't know. Everything changes. Some

things don't have big problems. But some things I think there are. Everything changes. So we don't know. It's like you're changing the words of a language you don't speak. How are you going to change? In German, I'm going to change a word that has five consonants in a row. That's crazy. I'm going to change. I can't change. I don't know the language. I can go on messing around with what I don't know. Now, if I spoke fluently German, I could propose simplifying this word. For the sake of foreigners. Just put four consonants. Five is too

much. Isn't that it? If I have knowledge of the tradition, I can even propose an intelligent update. What he's saying is that you don't think that rite is eternal freezing. No. Whoever is well informed and understands rites can perfect it. Isn't that beautiful? Isn't that interesting? Is it alive? About how to govern the people. See what a fantastic recipe. Guide by virtue. Keep it in line with rites. And the people, in addition to being able to feel shame, will reform themselves. What is the recipe? Excuse me, let me drink a little water. What is the

recipe? First thing, give an example. Guide by virtue. Do not guide by power, by authoritarianism. Guide by virtue. Give an example. First thing. Second place, keep in line with rites. That is, through the rites, the ceremonies, make him understand the sacred meaning of what he does. And you will see that he alone will feel, not shame, I think the word shame is not very adequate. Pudor. He will feel the pardons of running over such sacred things. Because he understands what is sacred. He will feel the pardons of running over such important, noble things. And he

will keep in line. He himself will self-regulate. He himself will feel a unpleasant feeling when he runs over something that was so special. And it has a sacred meaning for him. No one will want that at the moment when the child is receiving that diploma, that beautiful speech, someone makes a joke with his son. You wouldn't like that. You know that it is part of the story of his life. That is important. That is a pearl. As if our life were a lot of pearls that we are inserting into the necklace of time. None of

them can be broken, cracked, stained. They have to be all intact. Because that's how we build our lives. So you guide by virtue. Keep the people in line with the rites and he will correct himself. I don't know if you can believe that this is possible. I believe. People realize what this sacredness is. They realize it on their own skin, not because someone put it on. And they see that the one who commands them follows these same conducts. It is much easier to guide a person. And it was done for that. Whoever thought that thought

in that sense. Look at this last one. This is the rite of his life. He is telling us what the rite was that he followed in his life. He really followed. Think of a protocol citizen. A citizen who considered life composed of a series of canons, of protocols. And it has to be very well followed. And he followed it rigorously. At 15 years old, I dedicated myself from the heart to learning. At 30, I took a position. At 40, I freed myself from doubts. At 50, I understood the decree of the sky, the Dharma, the

great law. At 60, my ears were tuned. At 60... At 70, my heart followed without passing the limits. And when he turns 70, he can change cities, he may no longer read the rites. And his heart follows the rites in line. You know why? Because he incorporated it into his law. It is no longer an external law, it is an internal law. They are the protocols of my conscience. The rites have become the protocols of my own life. But his whole life has steps to get there. To reach this peak. To make the law of

the universe, the Dharma, as the Indians say, be within you. The Dharma, which is called the arm of God extended over the cosmos. This arm of God passes through us too. And I understood this passage. I found this piece of the Dharma's thread inside me. And now I follow it. And I know that I am perfectly consistent with any just law that exists in the world. Because I found the just law within me. But a life protocol is a ceremonial one to get there. And this for Confucius was an education of life. So that the

man could follow and understand the importance of these protocols. And he could follow them. Throughout his life. His whole life being educated. To capture what life offers to each one of us. It is not a moment of education, of formation. It is the whole life. Ceremonial exists for this. Continuing. Now entering Jung. Some of the things he says in this passage. Which is a small preciousness. Both this and Oriental Psychology and Religion. Both are fantastic. Some things he will pass through. An idea that I find very interesting is this one. We make a lot of

confusion about this. And it is important. I live saying that etymology is important. It is the origin of the word religion. For a long time. During the Latin Classic period. Rome. Latin. He considered that religion. Comes from religion. Religion means. That comes from re-electing. It is a verb. Consider and carefully observe the rite. In all everyday actions. Consider and obey the rite. In all everyday actions. That is. In the action of food together. In the action of waking up and thanking God. For the new day. In the action of greeting and respecting the older people.

In everything. That is. To re-elect means to obey all the protocols of life. That elevate my conscience. And there was the opposite. There was an antonym. That was neglect. And it is from where negligence comes. That is. Who does not re-elect and does neglect. It is negligent in relation to certain opportunities. That life gives you. To raise consciousness. You left home. It's spring. You did not see nature. When nature is all overflowing with beauty. You missed an opportunity to raise consciousness. You did a negligence. And look at spring. Makes us remember that we too are

part of nature. And that in human nature there must also be a moment of spring. To bloom. At what moment will we bloom and bring into bloom our best? To beautify the world. When will our spring come? Human spring is an option for man. It is a choice of the human conscience. When will my spring come? When will I choose to do it? The external spring reminds me of that. If I went through the external spring and didn't see that, I was negligent. I lost a rite, I lost an opportunity to raise my conscience. So

religion came from reilegere, which means to consider and observe rites in everyday life. At a certain point, at the beginning of Christianity, there was a Christian thinker called Lactantius, who lived in the 3rd and 4th centuries AD, and they say that to differentiate Christianity from pagan religions, he took another origin for the word religion. He took the reilegere, which obviously means reconnect, re-connect. It was adapted to the vision of Christianity, that it would be an external god, that man would be broken with him, and that he would have to promote this reunion through religion. They

say that he changes the etymology as a differentiation of pagan religions. In other words, he externalizes an act that was more internal. When Carl Jung talks about this, he always uses the reilegere. He believes that the archetype of religion, the archetype of God, exists dormant within man. And that religion is eternal. So a rite created from the outside for someone who knows more than we do, exists to awaken in us this element that is dormant inside. That's what comes here later. According to Jung, religion exists in the structure of the unconscious of all humanity. And

the rite reveals it in life. That is, I have something sleeping inside me. But then I go to a graduation protocol, to a college protocol, to hear the national anthem with my little hand in my heart, to a protocol of this, to a protocol of that, to a protocol of that. And then I start to identify these things inside me. They start to move, they start to come out. Do you know what that means? To bring out, which is the etymology of education. Cultivate what you have of the most sacred, which is the etymology of

culture. Education, culture, civilization, civilization, that's it. Generate a lot of external protocols that help a man to awaken internally to what he has of another man. Help to bring out what he has of another man. That's what it means to educate. So it was created for him, to practice these things so much that little by little I find them inside me. And when I find them inside me, it's that story of the 70 years of conflict. I don't need anything else. I do it alone for what I am. Because it has always been inside me.

And now I found it, I woke up and brought it to you. The higher level of consciousness, when a human being has a higher level of consciousness, of course, he becomes more apt for social coexistence, it becomes more viable to life organized in society, and the protocols of mutual respect. That's where the idea of civilization comes from. Rites, ceremonies, are the protocol for life in society. Because if not, we are barbarians, we are instintives, and we impose the law of the jungle. When you go out today in society, the way people treat each other, in

transit, in a queue, in any situation that implies any tension, is much more jungle than civilization. Much more jungle than a situation of intense banalization that we live in. And this banalization makes us more jungle than civilization, and this is a progressive process. I am very impressed, because sometimes in a situation, in a very formal place, frequented by people who assume they have some training, they open the door of an elevator, those people with a suit and tie, very well dressed, they want to enter the elevator anyway, without waiting for the people who are inside

to leave. Doesn't that happen? It's crazy, people. It's crazy. I'm going to leave. No, I'm in a hurry. Let's go, let's go. They are human beings who are there, they need to leave. Don't you see that two bodies cannot occupy the same space? Be logical. Respect the right of others to leave, and then you enter. Time is the same, because in any way these people will have to leave. It's irrational, it's barbaric. People with a suit, with their little paste, with an appearance of highly civilized. When you put it in motion in the world, act

so I can see you, right? It's barbaric. I think that's amazing, don't you think? I think it's amazing. In other words, we already have a lot of barbarism in our society. Plato and the myth of the founder of Thebes. Plato says that at a certain moment in a dialogue called The Republic. He says, look, in Thebes, I'm not going to tell the story, which is long, Cadmus defeated a dragon, a dragon that was the son of Ares, and Athena recommended him to take the teeth of the dragon and bury it. And from the teeth of

the dragon, the Spartans were born, from where the first inhabitants of Thebes would come. Of course this is a myth, but for the inhabitants of Thebes this founding myth is fundamental, and it gives them the impression that they were born from the power of a dragon. Great warriors who were born from the power of a dragon. It's like the story of Japan, of Materasu, who is the goddess of the sun. Materasu had a wonderful magic mirror and also the sword of Susanoo, who was another important brother of hers. When Japan was defeated by the war,

the Japanese emperor came to the window of his palace, stretched a veil, and put the sword, and the mirror to show that they were children of the sun. We will get out of this. The speed of recovery of post-war Japan was impressive. Why? There is a myth that gives them the spirit and self-esteem. Plato said, don't think that this founding myth is a lie. It is a necessity, it is a symbol, that will inspire and bring this people to their best, whenever necessary. Do you understand? Even if it is not a founding myth, there is

another thing that works in an identical way, which are national symbols. It is a group of sensational human values that is there. In other words, everything represents, but who created it? Because of the historical moment? Because I don't know who used it for I don't know what? It's a problem of who used it for the wrong thing. A symbol is a call to the conscience for a common point. We define ourselves for what? For beings who are fraternal, for beings who do not fear justice, for children who do not fear the struggle. We define ourselves

for fantastic values. One day, I recently gave a lecture on study techniques on the national anthem. My idea was very modest. I imagined a text that everyone knew how to decorate, to reduce that or the content and show that sometimes we don't know the content of what we were singing. I didn't imagine there would be so many people protesting. I was talking about the national anthem, because the national anthem was associated with political postures. What is that? Symbols don't belong to any politician. Symbols belong to a ceremonial ceremony of identity that everyone has to have.

But this kind of patriotism fights the idea of ​​unity. It doesn't fight, my dear. If you don't respect your family, don't think you're going to respect the neighbor. Of course it can happen. But if you don't respect your family, it's even harder to respect the neighbor. If you respect your family, there is a much greater chance of respecting the neighbor. Therefore, I respect the country that gave me birth. Symbols are factors of national cohesion. What are we? We are those who, under the sun of freedom, in the sun of freedom, shone in the sky of

the fatherland at a certain moment and we preserve that freedom. We have ideas. We live on these ideas. This is what brings us together. This is important. It is as important as the myth of Kadmo for the foundation of Thebes. It evokes values. And we identify with it. Ah, but the hymn is a liar. We don't have glory in the past. What is the country in the world that has no bad things in the past? Tell me one. The world is dual. But can't we just remember glory? Yes, it can. Our life is like that.

We don't remember the bad things all the time. We remember what happened best. If we don't go crazy, the person who thinks only about the worst all the time is a morbid, who will not stand it. His conscience does not support so much failure. It is a matter of mental health. We only remember good things in general. So this is an element that today is super, super, unrecognized. They don't know what it is, for example, a person to mock a hymn, a symbol, they don't know what it is that is undermining identity. She is no

longer anyone. Don't think that she will sing the hymn of another person and will identify with it. She will identify with the hymn of no one else. She broke one of the fundamental elements of your identity, as much as your name. It's the same thing that I start to call you, you don't call João, you call me. I start to call you João. It will not seem strange, you will not feel divided, and soon I call you João and you don't answer. You will not forget your name. It's strange, we have an identity with our

name. It's another name that creates a collective identity, which is important because around it we unite. Like the apex of the pyramid, the closer we get to it, the more united we are. This is deep collective psychology. The psychology of organization of a social group is fundamental. It is not casuistic. There is no point in thinking that by renouncing we are good citizens. We are going to be fraternal and universal. We are not. If you don't respect your home, you probably won't respect anyone. It's a question of parallelism. In the past, there were, well, very

recently in Brazil, in the last century, there were no family brazons. Ex Libris in the books, have you seen families that carved their books all with Ex Libris? Family brazons in traditions such as India, China, family altars, Mexico also does this, family altars, the cult of ancestors, that is, it is an honor. I am a, I don't know, a Mayan galvão, in my case. My family doesn't have this protocol, this historical one, because nowadays it hardly does. But imagine if they had. For being a Mayan galvão, I remember that a galvão in the past had

a honorable attitude and I am a descendant of this honorable attitude. Therefore, to honor my galvão, would that be fantastic? It would be fantastic. A component that honored the name, the family always remember this, consider, I have to be of the same level, I descend from him. Wouldn't it be a tremendous help of conscience? It would be, I am not anyone. It may be whatever name, simple as it may be, but I had an honored man in this family group. Therefore, I belong to this type of honored people. I have to be worthy. I am

worthy. It is more of an argument. Realize that this is intelligent, it is fundamental. We don't know how to do anything else. We don't have any consideration for it. An idea taken as superior or divine forms the character of a group, guiding and inspiring in a commitment of honor. It is a family altar. This still exists today in some traditions. It is of tremendous importance for those who always remember the best. It is also an interesting thing for those who watched that movie, that Disney cartoon, it even showed a little about it, Viva! Life is

a party. If there was a citizen in the clan who was dishonored, who was a criminal, he will not go to the family altar. No. Expurgated, ostracism. For the family altar, only those who are worthy of being remembered go. This goes to ostracism. Confucius and the meals in common family cults in oriental traditions like India and ancient China. Family as a space of social practices humanizing. We have already talked a little about all this. Family is a space of social practices humanizing. It is where you train so that later you consider society as your family.

I told you, there are people who limit themselves to family and are not even there for others. That's right, but there are people who don't. There are people who have a very civilized behavior and are very civilized. It is much easier for those who have a family and follow these protocols to respect others than those who don't. They already have a basis of what it is to live in groups respecting everyone. What can you do with a father, with a mother? The duty of solidarity that you have with a brother even if he has made

a mistake. This extends this to society. This is a fantastic thing. Respect for the elderly, consideration for the brothers. It is a space of civilizing practices, humanizing practices. Therefore, from there, a notion of nation is extended. It is said that one of the most ancient political traditions that humanity has, which is the Senate, comes from Senius, were the paterfamilia in Rome. They were the parents of families, united, who transplanted to the State what they did in their family. That's how the story began. Therefore, within a family there is also a ceremonial moment, it is important

that it happens. If I do not respect my family, I would hardly respect the neighbor. It is a requirement for fraternity. If I do not respect my country, I would hardly respect the neighbor. It is a requirement for fraternity. India and the belief in a mythical orientating being of civilization. This is very interesting. For India, and Helena Blavatsky talks a lot about this too, it would not have been a tradition over the time that created the rites and ceremonies. It would have been a being. A being that they considered a master, a mythical being, which

would be Manu, who would have come to the world to be able to create certain practices that help the human being to understand life. From very concrete practices, such as teaching agriculture, such as teaching not to practice marital marriages within a family, body hygiene practices to be able to live well, not to harm health, it would have been a being. This is part of their mythology, a Manu who would have come to this. Helena Blavatsky talks about this idea of Manu and she says that Manu would be a kind of avatar. I will go into

details here about Helena Blavatsky's thoughts, but she says that in the same way that there are beings who evolve to the point of becoming religious leaders, great masters who found religions, there are beings who evolve to another line, civilizing, and that these citizens who create ceremonies and rites would be Manusian rites. Sometimes you will see in sacred books certain things that are Manusian, as I already told you, rules that go from the cultivation of the earth, body hygiene, health, prohibition of marriage with blood, and symbols related to collectivity to remember and reinforce values ​​of common

identity. For example, the creation of family symbols and national symbols. If you look at the history of the world, the symbols of that community would have been, according to this Indian tradition, Helena Blavatsky echoes this, created by beings. Exceptional beings who evolved from humanity and had a very high level of consciousness who used a very high psychology. They said, look, if you don't use this for humanity, they won't have a chance, they will kill themselves. So let's put something there that civilizes. And they created these protocols, and they created these civilizations, remote ones. Today, recently,

in paleontology, they discovered, I found this incredible, of course it is not a definitive thing, tomorrow or later you can question this discovery, but until this moment it is one of the most important things. Because the Homo sapiens prevailed and Neanderthals did not. They were contemporaries. Neanderthals disappeared, sapiens remained. And then they aroused a lot of people throughout history for this reason. The last conclusion they came to is that sapiens were able to work collaboratively with all members of their community for the common good, even if they were strangers. Being of the same species as

him, that is, being sapiens, he accepted to work together. Ah, it's a prejudice, he didn't accept anyone from outside. Okay, we're talking about sapiens, for God's sake, forgive him. But the fact that he had an identity factor that made they could collaborate, was the collaboration that made him prevail in such difficult times. While Neanderthals seemed to be much more individualistic. They didn't have this whole capacity of collaboration. They didn't have this group cohesion factor. Do you realize that this is a cultural factor, a ceremonial factor? It's from my group, I respect it, even if it's

a stranger, I have no family bond. It's from my group, I respect it, I work with him for the common good. Some lines of paleontology say that a group of sapiens reached, at a certain moment, about 10,000 individuals. That is, we could have been extinct. We could have been extinct. We prevail over what? Over a collective protocol of collaboration. If this new discovery has a foundation. Understand that. Understand the importance of this for survival. This is not a joke, we are talking about serious things. Right? So, believe it or not, some say that. It wouldn't

have been a cluster, as we generally think, but a special person who created these protocols, originally for ancient peoples. I like this phrase of this Portuguese philosopher, Agostinho da Silva, he says the following, the terrible evil that is ruining everything and that may make all necessary economic transformation an even more serious evil, accompanied by a religious renewal, is that life has become entirely secular, and consequently entirely monotonous. No hour is distinguished from another hour by a rite or a special ceremony. That is, there will be political progress, scientific progress, economic progress, that is, there will

be more wealth, and man regressing and banalizing life. It will become more incentive, more brutal, more war, more destruction. If you don't have a ceremonial advance with others, man banalizes life and will kill himself for these new ideas. He will kill himself for access to privileges. The more you generate privileges through the economy or science, and you make a man fall into barbarism, let him fall into barbarism, but he will kill himself for these privileges. It will be the reason for wars, mutual destruction. If you don't advance civilizatorily, step by step, you will be banalized.

Life is being banalized. No hour is distinguished from another hour by a rite or a special ceremony. It's all the same. I drink coffee lying in my bed looking at my cell phone. It doesn't matter. What table is it for? A table where people gather around a center? That doesn't exist. It's the symbolism of the round table. All gathered around a center, which is an idea. What is it for? For what is it a celebration? I don't want to celebrate anything. My birthday is to drink with friends. Why do I have to be with people

I love? Why do I have to have a celebration? Why everything? Why in the mornings? Why do I have to receive the sun one day? What's the point of that? What's the point of the twilight, the sunset? Why do I look at that? Nothing has any value. It's all a monotony, a banalization. It's not a shame that it's a disillusionment, a lack of motivation, that we get depressed. Because there's nothing that differentiates us. It's a morphing mass, where nothing stands out, nothing has value. The markers of the values of life that are the ceremonies are

being demolished. Ceremony is a protocol or canon necessary for the humanization of the individual and of society. To summarize our history, it is the result of the deep and accumulated knowledge of the human psyche, which condensed in civilizing norms. Where there is a ceremony, it must be understood and preserved. Where there is none, it should be recreated. It should be recreated from our knowledge of the traditions of humanity. We must recreate ceremonies that would go back to demarcating the important moments of life. That life would not remain this plain and unscathed thing that it has

become. Where instincts give the letter and catch the dead. Because there was nothing left, except instincts, commanding everything. In life. In horizontality, who commands are the instincts. When we verticalize, human values begin to emerge. And the ceremonial is a form of verticalization of life. Montesquieu's phrase is the greatest offense we can make to men is to go against their customs and ceremonies. You don't know, but when you do this, you are destroying the identity of people. One of the things I had the opportunity to live with, witness and find touching, was when I was talking

to a group of gentlemen who danced catira in the interior of Goiás. They said, my children don't want to learn any more of this. They think this is a caipira thing. They just want to hear country. They don't want to know anything about folklore. They destroy the folklore. They are destroying the symbols. They are destroying all the structures of what Jung called the collective unconscious. And soon no one has an identity. Anyone comes and puts anything in place. Because we are unprotected. We are not protected. One of the easiest ways to dominate someone is to

mine their identity and go there and put whatever you want in place. Do you understand that? There was even a movie of science fiction, Origin, if I'm not mistaken, that said that. I don't know if you've seen it. You had to go in and take the idea that was in the citizen's center and put something else to dominate it. It's fiction, but it shows something that this really happens. You have to take the principles you have. Whether personal or group. Break everything. Then go there and put whatever you want. It's much easier than invading a

country with an army. It's making them ashamed of all their traditions. Folklore has become what? What does folklore mean to Brazilians today? Green and yellow are in the World Cup season. The anthem is nonsense. Where is it? Those values that say that Brazilians are very fraternal, very receptive, those things that we were proud of collectively. Where is it? A terrible campaign to demolish the image of the Brazilian. Brazilians don't pay, Brazilians are useless, Brazilians have no way. And everyone thinks that this won't work. It has already worked. It has already worked in a lot of

destruction and desert. Don't collaborate, don't put your voices together. You don't know what this is demolishing. And that's it. The idea is that we can take these images, that we can take these ideas, reflect on our lives. Start looking with another look. That moment of sitting with the family to make this effect. That moment of making a toast for the anniversary of the wedding, or for the anniversary of a person from the family. Some words that evoke the spirit of that union. That moment of being together, of being together, or the spirit that characterizes the

best of that human being. Those ceremonies, from time to time, in your work, have a moment to commemorate the years we have been together. How long have we worked together? How long has this been founded? How long have we founded this way of working? In all places, reintroduce the ceremony. To evoke the highest ideas around which we unite. If we don't unite around ideas, we will be distracted and we will be dispersed, running after egoistic interests, brutal, instinctive. We become animals. Who unites men are ideas. Who disperses men is egoism and brutality. And if we

don't consciously create these axes of values around which we unite, we are on a path without return, of dispersion, division and brutalizing egoism. Think about it, reflect. I reiterate what I always say, and I say it, Cícero, at a certain moment, says in his works, the good, the bad speaker, in the first place, the bad speaker is the one that everyone thinks of. Wow, what a good guy, fantastic. Everyone thinks of him. The good speaker, everyone thinks of themselves. And that's honestly what I want for you. That makes a difference in your life. And that's

it. Thank you.