Universal Religious Congregation - (C.R.U.)
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 The life is defined as a physiochemical system that is sustained likewise and it is susceptible of experiencing the Darwinian evolution. The Darwinian evolution, is the abbreviation of a three-way process: first a group of individuals must be able to reproduce making copies of themselves; second, the copies should contain imperfections, or inheritable mutations that introduce variations in the population; third and last, has to have a system of natural selection that favors the survival of some individuals on others. The man like animal is subjected to the lex  naturale, to the biology and the Darwinian evolution.

 The man although sustantively is of animal nature, be adjectival for domestication and obeying to the historical conditioner of a system of symbols sets up for the language, the myth, the art and the religion, dominated by a totemic system of taboos and fetishes, generally acting for feelings and emotions more than for the reason, being its nature terribly destroying more than builder and living in a world, in an environment and a surrounding  that changes in each moment, before which he should adapt or to die. The man historically has been able to modify to his favor the environment that conditions and subjects him.

 The myth is a natural phenomenon adorned with the fantasy of legends and fables and it is the primary support of the religions. The totem is a profane object that it becomes sacred and that it manifests as a commandment that produces a system at the same time religious and social. The taboo is a priori establishment, without experience, of a prohibition or danger on things or events that imposes inhibitions, duties and obligations so as limitation originates the primitive morals. The taboo is governed by the norm noli me tangere, "let us do not be brought near me". The fetish is an object that determines good or bad luck. The wealth of incidents and descriptions of the mythology points to a very deep source of the human psyche. The most powerful myths that have existed, they survive today, almost with certainty they were assigned in the time immediately previous to the humanity's establishment.

 The myth has the power that the man does not have, and those mythological beings are integrated in the world such and like is perceived and understood by the man and is part of his social relationships.

 The man is threatened by unknown dangers and he becomes obedient to the inhibitions or prohibitions of the taboo; the duties and obligations are born. The taboo takes to the temptation and the imitation and the man that contrary a taboo becomes taboo.

 Considering the Religious Panorama is appreciated that almost all the religions present a mythological dimension often in debt with precedent beliefs. The interpretation of the mythical life shows us that the real basis of the myth is not the thought but the feeling that leads to the religious rite, whose more essential point is that only advances where fails the knowledge.

 We have a sign of the definitive progress of the anthropology and of the modern history of the religion in the point of view that is going to impost more and more, to be like generally an accepted maxim that the ritualness is previous to the dogmatism, so much in historical sense as psychological sense. It is necessary altars for the gods, temples for the priests and palaces and thrones for the sovereigns, so they are not enslaved by the temporary contingencies caused by the anthropological evolution, which they cannot avoid and to stop although they fortify and take care of their frontiers defending them with the prints of the celestial and infernal powers, that of the ancestors or of the spirits that populate and they encourage the intimacy of their geography.

 To assure the continuity of the myth, the future generations will be formed in the culture of the doxa; of the inherited primitive values of the mythical society, of the mythical beliefs, of a faith of mere emotional content. Later neither the tradition neither the historical conditioner will be able to avoid the conflict arisen when traveling the one on the way to the episteme; of the valuation of the knowledge in the face of the necessity of giving rational explanations, not mythological, to the phenomena of the physical world.

It is as well as the religious feeling is not necessarily credited by the reason neither can be explained by the science, it is inspired by the myth that explains the origin of the world, the totemic system that sacreds the profane thing and prohibits the doubt, and the taboo that imposes a morals. The society in that we live with its values forces us from the birth until the death, to believe and to accept the dogmas of the prevailing religion thanks to the alienation taken place by the ignorance, the fanaticism and the intolerance, and such is the way the faith does not understand each other but it is accepted and is obeys under the threat of the hell,sustained by the vassalage exercised by the pact of union between the altar and the throne.

 Then, we recognize then that we have not been in contact with the reality, that we need to leave the mythical untouched native soil beyond which anything is already truly thought, that has been time to find the true divine image, to build the theological dogma first by the light of the actual scientific knowledge, afterwards then really, it erects the sanctuary for the religious cult and ritual.