Section
IIb: spirituality Combinations:
parcels and
parts, We
analytically saw that the idea of
God
in the form of the factor of
time
in relation to the ether plays a part in this.
The time of the ego some moment is over and the
time of the more sacred I of the soul is next
found then. The Muslims do it on fridays, the
Jews on saturdays and the Christians on sundays.
They reserve time for the soul and thus show
that the day of rest, or the day of study to
reiterate the holy book with song and prayer, is
indispensable as a necessary counterweight to
the karmically being entangled in a society of
accomplishments. But now we have two approaches
in this drive for purifying the motives. Firstly
is there the, with the principles put first,
spiritual contemplating of the essence. It is,
in it's philosophically by Aristotle in his
Analytica
Posteriora
being defined as: 'that what is fundamental,
typical, qualifying and of a general value to
something else' or lexically stated more
simple is 'essential and indispensable',
linguistically not all too precise being
described, something that remains ethereal
because that essence may adopt so many forms
with so many methods. Secondly one has the 'less
on itself' directed religiosity in the sense of
being of a common contemplation based on rituals
and formalized services, we normally call the
religion. The two camps, the spiritual people
and the religious ones, have the propensity to
decry each other as being illusional. The
religion in that dispute would be too much bent
upon the outer form or be too hypocritically or
sanctimoniously of a false authority in the eyes
of the 'ethereal' ones and the spirituality
would in its independence be a dead-end street
and a form of conceit that would be selfish and,
just because of a liberal 'emptiness', be
leading to godlessness and sin in the eyes of
the 'believers'. The hypocrites flee from the
self-confrontation and the ethereal ones flee
from the responsibility so it seems being
divided thus. But analytically we already
learned from Freud that there is something like
projection. The pot blames the kettle for being
black. Apparently one tries to separate
something, to distance oneself from something,
from which one cannot separate oneself. The
holiness of the ethereal ones depending on some
rules only of concern to the essence and the
togetherness of the believers deriving from the
together-one-is-stronger principle of being
tolerant with the weaknesses one happens to have
with those rules, together point the way to a
like-mindedness with the sacred, which as well
is of respect for a certain regularity of
contemplation as for a certain freedom from
being time-bound. This combination of
responsibility and self-confrontation is what
our filognosy aims at. The
religious is further characterized by its focus
upon one specific person: the person one
reveres. One prays to Krishna as the hero, Jesus
as the lamb, Mohammed as the prophet or the
Buddha as the one teacher of enlightenment. The
'new-agers' or the people of the New Time, also
called the New Man by the meditation guru Osho
(previously Bhagavân
S'rî
Rajneesh,
1931 - 1990) who is the godfather of the modern
self-inquiring spirituality, are, to the
contrary, not specifically focussed on one
person: Osho himself is as far as they are
concerned but a comedian and a friend in
selfrealization that one mustn't take too
seriously. The dutchman Amrito, the
ex-psychiatrist (Not-Made-of-Wood) Jan
Foudraine, spoke, also to the instance of the
guru Jiddu Krishnamurti, of master, anti-master
en psychotherapist: one sometimes needs a
psychotherapist to learn from the master that
there is no need for a master. Qua
time tend the spiritualists, without too much of
a conviction, to sun- and moon worship and
astrological meditations of an interplanetary
time-indication relative to a non-astronomical
celestial sky. Completely timeless are they not
thus and for some time one may very well follow
a course, therapy or group with them. Of the
believers are the Christians e.g. at the other
hand also not so very fond of the time, as
evidenced by the words of apostle Paul, who
wouldn't want to have that aspect prevail over
the love for one's fellow man, and
Augustine
of Hippo
(354 - 430 A.D.) who hadn't much of a heart for
the subject either. Islam on its turn, fanatic
as it may be concerning the times of prayer,
isn't very motivated either in defining to the
nature of the sun and the moon the fridays of
their gatherings and are neither really sharp in
the commercial time philosophy of their normal
working hours. As different and contradictory
one thus is with the idea of time, are, with a
certain freedom from being bound to the natural
of time as opposed to a type of compromising
certainty to the political standard time, both
positions of contemplation still to recognize as
being part of one and the same evolution of one
and the same emancipation process in which the
soul finds its purification in relation to the
force field of the ether. The spiritualists are,
being more gnostic than the religious ones, more
bent upon the philosophical explanation of
religious truths and with that also more
creative and more personally focussed on the
impersonal of the rules and principles of that
freedom alone; the freedom of realization which
then, eventually with a fixed agreement on time,
may result in a new order or religion in which
one some or another way for the sake of God
talks to oneself - or prays - and in another way
upholds and remembers the honor of it in respect
of a certain holy scripture. And that hoping for
the better is also the idea of being ambitious
one loves to cherish spiritually: the
spirituality as born from discontent,
disappointment and powerlessness with the
existing religious and societal order has thus
also the function to operate for the sake of
preparing for either the existing or a newer or
renewed sense of functioning spiritually and
societally. Thus do we with the perfection of
our causal illusion reasoning from this section
to the - more on the person oriented - next
section, first deal with the 'ethereal types' we
predominantly know by the grace of a certain
relativizing of the concept 'rules'. Simply
stated is it the practical interest of the
spiritual man to arrive systematically, under
the lead of a couple of basic principles like
nonviolence and truthfulness, step by step at
an, as said, alternative consciousness of time:
the third order of the
time
experienced.
That inward directed search for a stable
absorption in the integrity of the true self is
in India simply called yoga or, literally
translated from the Sanskrit: to link oneself up
(with the soul). The
word god and the word order for a long time are,
up to the last phase of wisdom and maintenance,
exchangeable and it is also in this phase of
preservation that the personal nature of being
of service to this ideal finally floats atop:
the svarûpa, thus says Lord Kapila
to his mother: 'I explained to you the four
divisions [to the
modes
and the transcendence above it
*]
of identity [svarûpa]
in devotional service as also the imperceptible
of the movement of time [the
conditioning] that drives the living
entities. For the living entity there are many
courses of material action in ignorance,
resulting from working for a material outcome
[karma] my dear mother, of which the
soul entering that existence does not understand
his own ways. (S.B. 3.32:
37-38).
Lord Krishna about this says to Uddhava:
'Just as someone blinded by liquor is unaware
of the clothes he wears is the one of
perfection, you see, not watching the perishable
material body sitting or standing, to God's will
departing or by fate determined obtaining [a
new body], because he has achieved his
original position [his
svarûpa]. (S.B.11.13:
36).
The svarûpa, the personal identity
with God is the goal of selfrealization. And so
do we step by step see the filognosy originating
of the human being who, while meditating and for
his expression practicing mantras or prayers,
from a knower of facts evolves into a meditator
and from being a meditator arrives at the
position of a purified devotee with an identity
and mission of his own. The
actual question in this spiritual section is
what consciousness exactly would be. In the
science-section was clarified that nature, in
the cyclic of time, positions the moon opposite
to the sun. There is something like a natural
consciousness in opposition with a cultural
consciousness which is not so conscientious with
the external validity of the chronometer. The
fact that the culture complete with her
religions, tends to decay into a false notion of
conservatism with the politics of an order of
time manipulated for the money, spoils the
spiritual outlook on the traditional religion as
the final purpose of spiritually evolving. The
religion, seeing itself as the grace for that
original sin of going against nature, stands
with her pious preservation of that grace also
for the betrayal of that nature she therewith
tries to protect. The reformer behind the
spiritual man wants it differently: he is
alternative, a rebel of reacting against who as
a persecutor in the court of God by the rest of
the society easily is discarded as an heretic.
But evolution urges on and progress must be if
we with the political oppositions in this
conflict do not want to lapse into national and
international warfare. With the filognostic
restart of the mediation in the love for the
knowledge in this do we return to the Holy Self
which we then must learn to serve with
regularity and order, without directly saying
which religious tradition or Godhead would rank
first in that practice. Spiritually keeping
matters open we then know that Self which is of
consciousness in the midst of the oppositions of
the world and is characterized by two more
qualities. And those are the qualities of
eternity and happiness. The spiritualists, in
short, are searching for that consciousness of
the duality of the time-bound world which is
durable at the one hand and gives happiness at
the other. The true self we know vedically by
the qualities of sat, cit and
ânanda, or as being eternal, conscious
and blissful. The eternal, though being called
timeless, is that not, dualistically bound as
one is with a body. The aspect of the eternal
consists of - or by the grace of - the
lawfulness and inevitability of the natural
order of time (In the next section we will list
the quotations thereto). That is what makes the
consciousness stable, sacred, divine, ethereal
and gives recollection; that is what makes the
consciousness real as the second quality of the
knowing self. We are not so much aware of that
true self as a consequence of opposing dates
with the days of the week on the basis of an
ulterior profit motive, we are aware of that
self on the basis of that durability of the by
natural laws controlled material
reality The
timelessness of the spiritual for itself is thus
an illusion, as good as a certain materially
oriented consciousness of time thinking to keep
existence on itself that is. The stability is
found in one's arriving at the most personal
balance in this, in one's most personally
conquering of also the human weaknesses that
obscure the consciousness, in the creating, or
better said discovering, of a certain order and
discipline and in the preserving and fitting in
of that order in the by nature and tradition
already existing and maintained order. And also
this course upwards in the direction of an
aligning of oneself with the soul in a wider
perspective is thus, when only understood a
linear fashion, as
we already saw,
on it's own also an illusion. The stages of
meditation in the ashthânga
yoga
of especially B.
K. S. Iyengar
in the West are also by its adherents
not seen as strictly
linear,
but more as a lotus flower of mutually
overlapping and interacting spiritual petals or
limbs (angas). Only when the course
'upwards' in the direction of the abstract of
God equals a course 'downwards' in the sense of
a concrete form of respect for one's fellow man
in which the holiness, the wisdom, all the
talents, the wealth and the solidarity all blend
harmoniously, is there the completeness of the
human being envisioned by the filognosy with her
scientific love for the facts of the universe,
the principles of the spirit and the politics
concerning the person. For
the spiritual department we thus have a
different emphasis: from being structurally
involved in a scientific sense one gets involved
on principle. The concrete question rising is
how the discipline of that alternative time
consciousness then practically would would look.
Thus there are no tables anymore of a structure
of time, but behavioral directions, discussions
of principles, estimations of value and
graphical
presentations.
Thus we have an encyclopedically arranged
selfhelp-section, as good as a separate book,
named 'The
Other Rules',
which divides the different limbs of
transcending for the sake of a happier self in
eight sections concerning daily life, business,
dates, relations, being married, sports, matters
of the body and being sexual, associated with
the eight angas of the yoga as mentioned.
Next there are the chapters on the idea of
reincarnation
relating to a certain fear of
time;
what exactly the essence
is of
spirituality;
what the relation of our subject with
the
sexual
is; how precisely the filognosy
dialectically sounds like in spiritual
terms
and what in the sense of an integral
outline of the different
divisions
of concepts her factual structure
is. *
The four identities to the modes and the
transcendence are known as the the
Game of Order
the human being plays in his identity of to the
four classes, four statuses, the three modes and
the eight levels of transcendence functioning
with a certain experience. Pictures:
The painting with Jesus is of Hieronymus
Bosch.
It is called Christ carries the cross and
dates from 1485-1490, oil on panel 76.7 x 83.5
cm. and can be found in the Musée des
Beaux-Arts in Gent, Belgium. The
etching with the birds is of M.C. Escher. It is
a woodcut printed from four blocks, and is
titled Sun and Moon. It dates from 1945
and measures 25.1 x 27 cm. The
portraits of the transcendentalists are,
upper-left to right of: Osho, Jan Foudraine,
middle: Alan watts and Ken Wilber and at the
right in profile J. Krishnamurti. The
man carrying the fez is the analytical
psychologist Carl Gustaf Jung. The
statue underneath represents Patañjali
with the body of a snake because he is
considered to be an incarnation of Adi S'esha or
Sankarshana. The
statue with the three heads is a so-called
trimûrti from India, showing the
three gods S'iva,
Brahmâ en
Vishnu
as one. The
picture with the Ohm sign in it is a sundial
pictured as a representation of the will of
God. The
picture with the colored fields is a graphical
representation of the interwoven levels of
transcendence that are discussed in
the
Other Rules
according the subjects in the fields indicated.
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