Contents
Part II: the principles
'We
do not appreciate time
objectively as a physical thing;
that it is simply a pure form
of sensible intuition.'
Immanuel
Kant
Introduction
Wrestling,
authority and the duality
Science
develops certitude concerning facts, certain
knowledge that is verifiable and refutable. The
division of the human being striving for results
expresses itself therewith in an endlessly
branching of among themselves not integrated and
thus also as ignorant to denote sub-sciences.
Intelligence isn't yet the sacredness. Being
materially motivated for the fruits of labor is
easily the full scope of things, the integrity
of the universal, filognostic scholarship lost
and is one just as easily politicized, like
boxers, at odds with one another, even with the
mutual reproach of pseudo-science, with which
one undermines one's own scientific status
towards the rest of society. And frankly said
does that also confirm the argument since a
science that is divided, a science that can't
get itself in line anymore and position itself
as being of leadership and responsibility in
society, is in fact no real science at all. Law,
economy, history, philosophy, literature,
engineering and the human sciences e.g. seem
with this division to be more like political
parties which, aiming at status and income, rule
each other out in their competitive drive. If we
consider as science though everything that is
taught at universities and describe the
differences of opinion about the power and the
status as a kind of self-hindrance and
deficiency, as a kind of neurosis of no longer
as a unity being able to perform effectively, is
evident that with the fall of the original
gentleman's agreement of science a principle was
lost: the principle of association. Association
is the art and association one may consider the
purpose of filognosy. In part one we saw the
philosophy of it coming about to the lead of a
certain order of time. The calendar we now have,
next must we all together manage to find a life
with it.
To
the practice, the manifest, of association
belongs the analysis, the analytical approach as
a concrete way to help people, to confront
people, to motivate people or put them in their
place and admonish them. Once the association,
the realization of concurrence and accord
philosophically with respect for the factual is
achieved and it next analytically responsible
has been employed, do we thereafter arrive at
what in the following section is discussed: the
spirituality. For togetherness and concurrence
do not as yet implicate the purity.
The
analysis is rather creative and adaptive and
expresses itself often in a form of art: in
songs, paintings and stories. With those
harmonies, narrations and images is the material
carried with which we actively can oppose the
world of illusion. From the literature
of
Miguel
de Cervantes
(1547-1616) e.g. we learn that we like a Don
Quichotte together with the common man that is
Sancho Panza, in stead of fighting with each
other over the woman, have to fight the
windmills of the bewildered state; with
W.
A. Mozart
(1756-1791) e.g. we learn to put the classical
harmony in front that reminds us of the needed
harmony with nature; and with the art of
painting with e.g. Rembrandt
van Rijn
(1606-1696)
we learn
to
keep an image in mind that figures as a nuclear
idea to which we may return time and again. In
the analysis is the focus with the emotional man
who firstly is but a man, and do we also see the
practical problem along with it: the knowledge
of the science is not yet the wisdom of a stable
practice. A school of learning is needed to
transfer the knowledge, a form of know-how is
needed on the way to proceed, which one, not
rarely, only by trial and error may manage to
control. One discovers that there is a master
and a slave. And of course does everybody, like
a bunch of wrestlers again, want to be the
master of the game. 
And
if one manages to solve that problem with the
insight that not the control over others but the
control over oneself constitutes the art and the
challenge, is it clear who is the slave and who
the master: the spirit is the master, the body
is the slave. The soul is the little prince, the
physical frame is the dog that has to obey and
which one has to offer some chow regularly -
take care, not too much - and take for a stroll
- at the right time -, or else is the excrement
of excess and toxic waste delivered at home. One
thus studies the teachings of being the master
while at the same time being subdued like a
trained dog, and is one of material success that
way, but a harmonious society or meaningful and
just world order is not as easily attained with
it. One may be of knowledge, but one is not
directly versed in the science of solving the
problem of the conflict of authority about who
or what one would have to serve in the outside
world. The philosopher/psychologist
Karl
R. Popper
(1902-1994) e.g. spoke
of
three
worlds
-
the world of the self, the body and the culture
-, but was in his structuralism missing the
essence not capable of making up where the
authority would lie in that order. In that
position of indecision one then next encounters
the problem of blocked progress that can
manifest itself as a physical or mental,
individual or collective, disease. Progress is
truly, philosophically spoken, not a simple
concept. To be more concrete (avaroha) in
ones engagement is to progress and to be more
(âroha) abstract is also of
progress we already saw
in the charter of order with the
escher-staircase.
In order to put the science into practice one
inevitably has to contemplate the principles of
emancipation and progress. The student enjoys
his freedom in love with the science, but the
graduate needs the necktie, to make his living
and found a family. Meditating on that with the
unity in mind of the soul that one doesn't want
to lose in the concreteness of the science- and
economy-complex thereabout - with the civil
virtues which in the vedic are called the
purushârtha's of the kâma,
artha, dharma and moksha, or the
virtue concerning the desires, making a living,
the religion, and the liberation -, is that
higher self then found to be present as the
spiritual unity of the transcendent,
metaphysical position in the beyond which,
personal and religious or not, has to
demonstrate the science of the soul, the rules
and order of the game. From a scientist free
from duality and sober with the facts is one all
of a sudden a meditator, is one someone of
prayer or a scientific aphorism-from-a-school
and of courage, plan and faithfulness, belief,
hope and love with the religious values,
standards and rules and of a political party
that also turns out to be necessary.
Section
2a: the analysis
Mistakes,
devotion and the humaneness
'From
error to error one discovers the entire
truth.'
Sigmund
Freud
Analysis
is an absolute necessity. Without it illusions
cannot be uncovered and peace can not be found
by sound and reasonable argument and accord.
About illusions one will never agree because
with the reference lacking the faith cannot be
sustained. One may confirm oneself in illusion,
compensate temporarily in agreeing about a
self-made reality, but one fails by lacking in
physical evidence falling down, de-compensating
in a burnout or nervous breakdown. Analysis
tells you what your illusions are. There can't
be any progress building on error. Human tears
are the proof of that. One cannot advance but
for hell and chaos with one's not being in touch
with reality. Building on error one builds on
illusion. Building on illusion one becomes a
psychotic patient. The psychotic person is a
person at war with himself because of false
premises, because of misconceptions distorting
his vision of reality. So too do we have warfare
between nations as a collective psychosis
building on paradigmatic fallacies. Capitalists
paranoid and fundamentalists projecting e.g.
suffer the same psychological problem; they are
in illusion, they are not aware of the common
error of the ruling paradigm and can, most
tragically, not put faith in each other, with
their rhetoric and propaganda in the style of
the pot blaming the kettle. Where two are
fighting, two are guilty. The systematic,
paradigmatic error we refer to here is the
denial of the ether and the order of natural
time belonging to it, so typical for the
einsteinian fallacy associated with the
pragmatics of the immoral, or impure, capital
motivated standard time management well-known
from the twentieth century. 
The
Iranians conforming to the system of american
timezones are blaming America for their own
illusion of adhering to them. That is the
effect, the reaction, of the denial of something
as fundamental as the ether. Those who follow
Allah, Christ and Krishna must in fact negate
Einstein as the Lord of Relativism who denies
the ether. They have to acknowledge the other
Einstein who corrected this mistake in
discussing the ether as a concept of space with
material qualities - a forcefield thus - and who
very filognostically said that science without
religion is lame and religion without science
blind. Not doing so will one be inconsistent, in
conflict with oneself, for on earth not
proceeding as it is in heaven, is the measure of
time impure, is the impersonal of the Lord
denied, and is one thus in the end of madness.
In repression do we, afraid of the fall-down,
not know this. We, filognostically analyzing,
therefore as a premise have to say in accord
with section
I-A:
the ether exists and it is proven
by not just classical scriptures and
philosophy and the continence of it's
cultures that offer us the identity of this
and that Lord or prophet, nay it is also very
concretely proven by photographs of the
galaxy center showing how stars are spinning
around in a force field defining the galaxy as a
flat disc with a mountain of stars that in the
middle are heaping around a black hole. This
movement of the stars observed is the proof of
the force field that we in effect as human
beings always have known as the ether, the
element of that force that defines our medium of
the spirit, our mind in material identification,
our oneness of life. To be sober we have to be
prepared to be in touch with this force and thus
control ourselves by this connecting element, in
which we define our material reality as being
conditioned by it in a certain cyclic order of
time. One should in that sense then not be
disheartened and of disbelief about the but
subtle, unsatisfactory differences in the light
speed found in the M. & M.-experiments
(see
introduction)
after the ether. Only acknowledging the ether as
being the life-experience of that force field
will give that control, and not the denial of it
by relativism, postmodern philosophical
pessimism and other politically minded forms of
flippancy (reductionism, nihilism, cynicism,
etc.). From relativistic notions in denial of
the ether we do not know the authority of the
natural order of time anymore and do we, as a
consequence, suffer the illusions of the
cultural neurosis of being out of touch and
ineffective with the natural reality. As the
dutch philosopher B. Spinoza following in
history directly after René Descartes has
said: nature is God, and so do we say:
the ether is a fact, a basic element of
the natural reality. It is, analytically, all a
matter of cognition, of how we label, of how we
define and manage the reality without
repression. After all contends the failure to
deliver definitive experimental proof of the
ether still, by the grace of the physical
research design itself, a paradigmatic
definition of it we can work with. And at that
moment do we from the perspective of those
systematics then find our proof in observations
thus of orbiting stars and of historical facts
as the sustainability of world cultures like
Hinduism that center around the concept of the
ether. What is important in our filognosy is to
define matters such a way that we get hold of
the complete, that we arrive at a comprehensive
vision of the order of things and find our
happiness in that.
Errors
require selfcorrection. It is better to correct
one's own mistakes than leaving that to others.
Classically from the vedic point of view is the
error called bhrama. Man has four major
weaknesses: first to make mistakes, second to
cherish them with illusions
(pramâda), thirdly has man the
propensity to cheat himself and others with it
(vipra-lipsa) and ends he thus, fourth, a
a culture easily up with an incorrect perception
of reality, like one has with standard time e.g.
(karanâpâtava). Thus we know
our cultures as compensatory phenomena, as giant
cover-ups of collective lies that are inherited
as original sin, that as an aberration are built
into our cultural genes. We know technically
from neural feedback loops in our body and from
modern systems theory that systems only stay
effective on the basis of being tuned to the
time and place by feedback-loops that facilitate
course-corrections. But we also know this in a
social sense by the self-critical of democratic
debates and more individually by the dialectics,
in accord with the socratian principle, of the
psychoanalysis of Sigmund Freud who made this
way an extensive study of the phenomenon of the
human error. From that study we still speak of
freudian slips of the tongue when repressed
materials surface breaking through the barrier
of ego-defenses. From him also we realize that
being problematic with Father Time just might be
a classical complex: the so-called
Oedipus-complex. So, in order not to fall into
mad psychotic warfare with each other and
oneself, is it of importance analytically to
uncover this commanding fatherly aspect of time
- so closely associated with the concept of the
ether - as being the analytical end conclusion
and thereby study the person of S. Freud as
being a key-figure in the history of science and
philosophy.
Sigmund
Freud, an austrian physician from the nineteenth
and twentieth century (1856-1939) developed a
method to analyze the psychic complaints that
troubled his patients. Initially he attempted to
hypnotize them and thus find out and fight what
was bothering them, but leaving aside that
method, as being too far removed from the will
of the patient and the integrity of personal
relating, made he in stead of that in a later
stage them associate freely on a sofa. He
analyzed that material patiently with order and
regularity and offered so now and then an
interpretation. He spoke of the conscious and
the subconscious, the es, the ego and the
superego, the Oedipus-complex, repression,
projection, transference, and the lust- and
reality-principle. The interpretations that were
adopted, that bore effect with his patients, he,
with in mind the essential dictum of the Buddha
'true is what works', then presented as his
science of psychoanalysis. He was one of the
founders of the modern psychotherapeutic
approach, the way a westerner, as a 'client' to
a 'therapist', with the by himself elected
spiritual teacher or guru searches for himself,
for his identity. To his own opinion had he not
so much the helping of people in mind as the
uncovering of what the nature of the individual
and collective problem was; what, as it were,
went on in the 'black box' of the human mind. As
for him it was more a way of arriving at self
knowledge thus. What he did was afterwards by
other scientists not really considered a form of
philosophy or science, but more an art form. How
can in the abstract be expressed what
essentially in man, in oneself as a human being,
goes on? At the end of his life he had to
conclude that his analysis was inconclusive and
that the struggle for the sake of the a priori
truth of the human being was not yet over. In
India though, we know now, was long before his
time already known the sânkhya, or
analysis, of a certain incarnation of the Lord
known as Kapila, who meticulously dissected man
in his different elements. The analytical
approach is as seen from his perspective
primarily a dualistical matter in which the soul
is set apart from an in twenty-four elements
divided material nature. This soul strives for
liberation from misery in its material
existence, like also Freud was striving for
knowledge of the self in the search for the
alleviation of the suffering of himself and his
patients. Kapila so states: 'It is so
that the consciousness of him, who in bondage is
after the freedom of the self, is under the
spell of the modes of material nature, but when
one is moved in attraction of being conditioned
to what is the mother of virtue, is one of
liberation.'
(S.B.
3.25: 15).
In other words is it the consciously lived love
for the (moral) knowledge - or our filognosy -
which, with respect for the truth of the soul,
grants the liberation. This happens,
analytically, in a process of devotional service
to His person of whom he in a later chapter says
that the influence of the Original Personality
of Godhead 
is
said to be the time factor (S.B.
3.26:
16).
What it in the end thus all is about in the
analysis, is the with devotion serving of the
original person we know by the grace of the
factor of time, or as Freud stated it time and
again succinctly at the end of his sessions:
'Your time is up'. The personal, virtuous or
not, one reaches by the impersonal of time and
the other way around. Freud said: it is about
the (oedipal) relation with the father, and in
this case it concerns our father time
as
we already saw in section number
I.
This is the duality of the analytical approach.
The devotion therein is then, elevated above
criticism and praise, a matter of being social
as
was understood in the previous
section
and demands as well an effort in the sense of,
as Vyâsa calls it, the hearing and
singing' on the path of the Fortunate One (the
so-called bhâgavata dharma, see
S.B. 7.5:
23-24).
Ultimately must one, to the desire of reaching
the perfection of the soul, listen at and sing
about that classical wisdom, but an individual
way of philosophical speculation and creative
selfrealization being on ones way for it is also
indicated. There is the choice of the fast lane
of the direct submission as a novice in a
religious context and the slow path of
individual realization in selfrealization as an
artist and freethinker in which the ego but
gradually loses his falsehood of being
identified and finds his true self
(svarûpa) and servitude
(svadharma).
Analytically
is the balance of filognosy attained with a
certain harmony in the duality of the master and
the slave, the soul and the body. This spirit of
culmination in the harmony of the
Tao
('the way') is according the chinese philosopher
Mencius
(or Meng Ke 372-282 B.C.) a matter of morally
perfecting oneself by cultivating the goodness
and the waiting for opportunities to exercise
the four human virtues: the compassionate
humaneness, the dutifulness, ceremonial behavior
(decorum), and insight. To be compassionate
implicates a sense of duty, which again
constitutes the nucleus of ceremonial, formal
behavior to which that what deserves approval or
should be rejected constitutes the basis for the
insight. With the Chinese we see the growth of
an integration of the analytical insight in the
duality of yin
and yang,
movement and rest, from within the soul of the
humaneness which has its source in the
taiji,
the 'Great Culmination' of the primal state of
the universe we already know as the
pradhâna with Vyâsa.
This
was especially in relation to the concept of the
ether defended by the neo-confucianists who
relativize the action through 'non-action' of
Lao
Tzu
(6th century B.C.) - from which everything finds
its (natural) order as he explains in
the
Daode
Jing
(I-3) - with a less aloof point of view, where
they by Zhuangzi
(369-286) were criticized for the fact that one
with
Confucius (551-479
v. Chr) would be too moralistic and of too
little relativization. The neo-confucianist Zang
Zai (1020-1077) states that the ether
(qi) through contraction brings forth
everything and that everything also dissolves in
it again as being the great primal void or
primal of space in which one with the ether
factually not may speak of non-being, but only
of an amorphous primordial condition. That
taiji is troubled in material existence
and we must manage to clear the qi, the
ether, the mixture of forces, thus says
Zhu
Xi
(1130-1200) after him who founded the
confucianistic teaching by the state of China.
The ether is to him the basis of the principles
of man and the elementary of nature originating
from it, and is enfolded in it as a pearl. The
way of Zai's 'Great Harmony ' is then the primal
directive for the relations between the
sovereign and the minister, the father and the
son to the 'principles of heaven' of the four
virtues. the Buddhists who reduce everything to
nothing are thus the 'great malady' leading to
false theories; a notion we also find with
Vyâsa. The Vaishnava's call the Bhuddhists
illusion-workers, mâyâvadi's,
and
oppose their impersonal voidism, but here, in
I-B,
we see them more as a sobering part of our
filognosy.
In
this section is dealt with the latter road of
the freethinker. Agnostic and skeptical in the
first place about all that duality of matter and
soul finds one oneself analytically placed
before the duality of the person and the
impersonal, the soul and the gross matter, with
the demand to answer the question what that
person or soul would be that one is oneself,
being a freudian or chinese, and how one should
live with that. Thus do we in this section of
filognosy arrive at an understanding of that
duality in the form of an analysis of the
individual and collective dreams and
fantasies
of movie
stories;
of images, representations and works
of art self
created
and created
by others;
and the analysis in emotional terms of that what
we know as the lyrical and the poetic which is
associated with the music of songs,
and instrumental
music modern
and classical.
The
analytical thus, in combination with
the
art of shaping and
publishing
understood, forms a necessary emotional and
personal counterweight for all the rationality
of the science of the factuality of part I that
so much tends to atheism and impersonalism. Or:
in the analysis of this art-minded division is
insight given in the structure, the operation
and the emotional experience of filognosy. You
herein learn to know the writer of this as a
singer of his his own songs, as an artist to his
own art and a writer of his own story at the one
hand, but also as an analytic of the modern
spirit of the time the way it is expressed in
movie stories, paintings and songs of
others.
