In order to contribute to the resolution of the undeniable global social and existential crisis, the iUP aims to study and promote the virtue and efficacy of certain positive pantheistic philosophical principles.

1) The concept ‘god’ matches with the essential unity of creation;

2) There is not a divine creator separate or ‘transcendent’ from the Cosmos to which we belong;

3) Praise the existential virtue, potential wisdom and genuineness of all people;

4) Honor and cultivate the philosophical virtues;

5) Love and celebrate life and nature;

6) Reframe the submissive theological virtues in the more active and effective expression: “I aspire with confidence to more love every day.”

But what about you; who are you? A banned thing without dimensions, something that is not a body, which is not from the cosmos? Or then, are you part of nature like a bird, a flower? A mysterious union of consciousness and Cosmos: the ‘world in consciousness’ and the ‘consciousness of the world’, an eternal Rebis (from the Latin res bina, meaning double substance), the sacred unity of the ‘res’, or substances? It is you who says and decides.

This institute is dedicated to those who recognize their own nature as it is, rooted in cosmic oneness, cultivating a central self-esteem and a fundamental reliance on their own visions, values and insights; to all those who know that to talk about existence, the world and life is, first of all, to opine about ourselves.

Therefore, we recognize intuitively that two major philosophical systems, founded on profound metaphysical insights, shape and guide cultural and civilizational processes. The main existential configurations run between two axes of perspectives:

1 – The transcendent-transcendental axis of metaphysical perspective, erroneously described through a simple dichotomy as the ‘transcendent perspective’ (Salvationist Theism) and ‘transcendental perspective’ (scientific secularism and subjectivism) by cultural theorists linked with churches, in awe of myths.

2 – The Cosmo-existential metaphysical axis of perspective explained in these pages, which is based on a monistic philosophical standpoint arising from deep and examined phenomenological intuitions.

From a theological-political point-of-view, the ‘representative-episteme’ goes hand in hand with a dualistic and sectarian psychosocial structure, while the philosophical principles of the unitary perspective are experiential, dialogic and participative, which means honoring the intrinsic nature and philosophical clarity of reason.

Punctuating and correcting what Voltaire writes in ‘Le Philosophe ignorant’, paragraph XXIV: “(…) les hommes se conduisent par la coutume et non par la métaphysique” (men are led by habit and not by metaphysics), it is pretty evident that beyond common behavior, metaphysics is what most decisively determines the politics of nations. Whether it is well examined or absorbed through habit and without discussion, it is what we deeply believe about ourselves and our relationships to the whole – that is, the metaphysical perspective that we admit and accept – that most strongly determines the quality of what we experience in cultures.

While theist positioning claims that: (…) the supreme happiness requires sacrifice and pain and not pleasure (…) rest in the supernatural beatific vision which is only obtainable beyond the portals of life… in the afterlife” – Introduction to Philosophy; B. Mondin: Paulus_ 1980, p. 96-98 – suggesting the denial of life and the surrender of reason and good judgment to dogma, the monistic cosmos-existential position evokes and makes explicit an accomplishment in which the concept of the incommensurable Cosmos becomes equivalent to the concept of god – a sensitive and aesthetic intuition reversing the orthodox Kantian position.

It can’t escape the notice of anyone endowed with sufficient sense and wit that the theist episteme suggesting that one should ‘prefer faith above reason’ – and its corresponding idealistic and futuristic projection – is the inspirational basis for political doctrines which devise authoritarian state policies and scientific economic systems built on fiat money, practising monopoly, and with differentiated rates of loans and interest, from the most rigorous and taxing ones that require sacrifices for the sake of future prosperity, to interest-free loans and simple donations (such as those ancient ‘indulgences’ of churches), according to the social standing, situations and power of the borrowers.

Only a sober aggregation of the metaphysical concepts Kosmos and Theós can bring essential values to the present moment and existential dimensions, providing more sensible management and investment, structuring research done with more virtue and creativity from a sociocultural point of view. It is therefore essential to investigate the merit of myths, dogmas and metaphors in the psychosocial structuring of epistemes and paradigms able to generate better models.

Between imagining oneself as: 1) a creature deported, banned from supernatural plans, conditioned and stratified in mandatory functions, in search of some form of redemption, or, 2) recognizing oneself as a cosmic and autopoietic creature, rightly seated in one’s habitat, conjuring up disparate crossroads and destinations, theologies, policies and mighty epistemes: the choice entails: entangling oneself in instinctual determinisms and cultural impressions grounded on an old cultural and psychological process of superstratification, or overcoming the question: who are you? The bifurcation can only be transcended in victory and liberty, in an intimate and positive, deep and vital self-appraisal, partially analyzable for being intuitive, pre-predicative and holistically significant.

It is the conviction of this Institute that the resolution of the socio-existential and globalized crisis can only be effected by the acquisition of a functional and fully integrated level of consciousness in which the ‘other’ and the whole of nature will be considered as parts of oneself and where the state-of-being of natural immanent essence will feel in tune and synchronicity with a dialogic, deeply participatory culture.

The wise transfer and conversion of cosmic harmony, orbi, to the community framework, urbi, reveals itself to be the highest vocation of humanity. Each infant is born a depositor credited with billions of years of cosmic, natural and cultural experiences, providing connection, recognition and connectivity with the best cultural heritage of nations, the most genuine and truest wisdom of philosophers and progressive thinkers, able to overcome and enrich what has been absorbed or learned.

Régis Alain Barbier