This test consists in the analysis of some books that Ramon Gallegos Nava wrote, is the creator of holistic education and the author that more it has been written on the subject worldwide, 25 books so far. Ramon Gallegos, had several dialogues with national and international personalities who know and practice the holistic education, in which dealt with interesting topics that help us to glimpse on universal love, compassion, happiness and joy. The first dialogue is with Atsuhiko Yoshida (President of the Japanese society for holistic education) and speaks with Ramon Gallegos on education holistic in Mexico and Japan. The second dialogue is with Jeffrey Kane (Editor of Ecounter main magazine of holistic education in North America) comment on spirituality, our true nature. The following dialogue is the quiet revolution through education holistic I do Dr. Gallegos with Roger Prentice. (Founder of the Institute for holistic education in) England) the holistic education should not be constructed as an academic discipline fragmented, but as a field of spiritual knowledge and as such, should be consistent with the Act and speak. Holistic education is transformative and great support for educators and to ensure such a transformation must have a direct experience with the spirituality, and as says David Bohm we have capacity for dialogue, work together, not try to impose our ideas on others, the idea of defeating them.
Educators holistas community has particular features that make you look a balance between acting and have a special action type, how to transform in silence what you might call a quiet revolution, without violence, without weapons, making conscious and harmonious actions. We must build a better world with people who love the life on Earth, with relations based on peace, solidarity and harmony. Ron Miller (author of the book: that schools, holistic education in culture are made) American) comments with Dr. Gallegos envelope, the evolution of consciousness and cultural change.
The love is a feeling, but also it is a concept. To love something or somebody is to maintain positive a disposition affective. When we loved they demonstrate our actions, our interest and also our attitudes. Nevertheless, per moments that love that I have I want that it is expressed of a certain way. Yes one does not pronounce as understand I it, then, is not love, there mere is when, that love becomes concept.
The simplest question, but one of most complex answering is: What understand I by love? How needs to express itself that to which I name like love? Yes we do not solve these questions, perhaps, we pruned to confuse the love with the addiction or the attachment. When we are not able to reflect on we ourself, our pairs and relations, then, we run the risk of falling and of confusing the love with the addiction. The love allows to feel us alive, the addiction to the pair fills to us of suffering, fear and shame. Addiction means not to be able to do without what supposedly it gives me well-being. Addiction means not to be able to resign to that something that is so necessary to me, as can be, the food, the destructive drink, purchase, drugs, or relations. An addiction to the suffering also exists, although it seems lie, some people consider that yes the love does not hurt, does not have sense. Thus per moments, the love is confused with the possibility of having to need to the other to be able to live. How much suffering in the name of the love! When the love entreteje with the addiction, we are full of anxiety, we cannot be spontaneous, we looked for the best moment to tackle the problems, required of the adapted words to justify our actions, and surely then, we were in an addictive relation the love.
Thus, the perpetual search for the ideal love can be seen of formaintensa in its words, something of course human, but that nor all have aousadia of externalizar. To love and to be loved are so profcuo how much the existence daalma that it feeds the proper body, and when the absence if makes destrio gift purer smile of joy. This absence calls solitude, caracterizadapor a deep pain, phobia, incompletude, emptiness, blackout and desistance. It is perceived in its workmanship, mainly the published ones apartir of 1918 the 1930, the predominance for the use of soneto. Inside of metric and estrfica this pequenafrmula, it if feels to the will to transmit the suaperturbante and shady place interioridade. Its poetry is of one of flagrantesexemplos of poetry ' ' viva' ' , therefore it is born, vibrates and if she feeds of the real seumuito human case; of its too much porventura human case. According to Oliveira (1987: 50) are sing in it of love that Florbelaconstri poetical its more good made in the mixture of sadness and ternura, auto-complacencia pain ede, pranto and idyllic projection, of vocaoabenoada disaster and of, been born this I sing of a spoiled possibility and compensated pelanostalgia whose weakness and whose force comes of the fatality determines that it, as sepode to observe throughout verses of the poem ' ' Cantigas takes them ovento' ' of Florbela. The souvenir of your Inda kisses in minh' sad soul, As one has perfumed lost, In leves of a sad book. (…) Amar to who in them disdains sina that people have. Later, Oliveira (1987: 51) affirm despite atravsdos sad verses florbeliano, notice it dither of the directions, the doamor anxiety, the delirium of the meat, the ternura, the passion, the volpia, in linguagemdesinibida that it surpasses the hypocrisy and the conventions, poetry without precedentesentre the Portuguese, with egoistic tonalities however, however of a same sublimeabnegao of itself.