So
René went to the Scientific School of
Magic and learned many spells and skills to
be in control of his life and destiny. But he
was dissatisfied. There were a few things he
still didn't know. He didn't really know how
to sustain his happiness or to find a lasting
closure. He didn't know how to be fearless
either, nor did he really know about his own
name. In other words: René, though
being challenged for his skills by his
education, still had to find the Time of His
Life.
So
let's start with the name. The seeker of
happiness asks the questions and Anand
Aadhar, his alter-ego in the form of the in
the West raised yoga practicioner, gives the
answers.
What
does my name René mean?
René,
a french word for being reborn, is called
dvija in Sanskrit, which as well means
the being reincarnated as the having started
a new life within this life. Having a new
life also implies that one reorients. For
that purpose we have these
conversations.
And
now fearlessness.
How
does René become
fearless?
Taking
initiation by this inquiring with a
representative of the yoga discipline like
me, has he, in order to become fearless, to
develop another state of mind. In fact he
needs to find comfort within himself in such
a manner that he sees that to the basic three
of the reality of the soul making up 1) the
fields of his action, 2) the principles of
his conduct and 3) his life game within the
societal order, all people properly
coordinate in leading to a more stable form
of consciousness. To be fearless he has to
find the peace of that state of mind that to
actions, thoughts and words 1) doesn't let
him down in action doing his thing, 2)
doesn't leave him in the dark of ignorance in
times of trouble, and 3) doesn't betray his
confidence, not even upon death. In other
words: he must find a time of living that
cannot be defeated by anything. Thus he finds
meaning and is he, rid of his fear, capable
of facing any challenge.
Next
happiness.
So
how is René happy then?
For
the sake of his happiness he needs to follow
a post-graduate course with the Master of
Filognosy named Aadhar, his alter ego, a
spiritual teacher representing the Lord of
Yoga who helps him to find his way in society
with the magic of his science and be
comfortable with himself and others.
Filognosy constitutes the to the western mind
adapted science of finding and keeping love
for that type of knowledge which makes
oneself, being engaged in service, happy and
makes others, that are of a likewise respect,
happy too. In fact the two cannot be
separated. Filognosy defines the reality of
the soul, and concerns not just the knowledge
of school books, wisdom, spells and ancient
arts. No, it is the science of finding love
for the method, the facts, the art, the
transcendence, the person, and the defense of
the cause of having a good time with all
people together as a society.
The
course 'Filognosy or the Order of
Time'
So
what does the curriculum consist
of?
René,
it is divided in three with each two
sections.
-
I Science:
-
Section a: Sobering-up;
to become free from illusion in facing the
essential facts of time.
-
Section b: Field-control;
to develop balance in the different fields
of action.
-
II Spirituality:
-
Section a: Emotional
Expression:
to manifest himself analytically
responsible with a proper insight in
matters so that he with an art-form like
singing or painting thus also may find his
inner balance.
-
Section b: Value
control:
to control basic spells - also in the
sense of periods of time - for personal
stability and well-being and meet the
conditions for endurance in
function.
-
III The person
-
Section a: Identity
control:
to play the game of order so to find and
live your life's mission.
-
Section b: Rhetoric:
what you must say to others in order to
promote and defend the cause.
Are
you ready? Pick a section, and I, Aadhar,
will explain it to you, René, in the
dialogue to it of us discussing the duality
of the threefold of filognosy as mentioned,
which constitutes the comprehensive approach
of spiritual knowledge that vedically is
called the 'darshanas' of the
'âtma-tattva': the visions of
the reality of the self, the perspectives on
the principle of the soul, the six forms of
spiritual love for the knowledge that you
need to be happy and lead others to that
happiness too.
Dialogue
one I-a: Sobering up
To
be free from illusion René, you have
to face the facts of life and the material
universe. You have to see them as they are.
Before doing anything, before taking a
decision, just take a good look to make sure
what you are dealing with.
So
what about the subject of illusion and
time?
Dear
René, time is the life of the universe
consisting of the holy trinity of physics:
time, space and matter. Time makes dull
matter alive. In fact is everything in
existence alive, not only moving beings and
nonmoving one's like plants, but also stones
have a life although it's a bit of a dull
life. If you take a careful look deep into
so-called dead matter you'll discover that it
is just hard energy, energy frantically
buzzing in itself so that it is hard. Soft
matter of living beings is more dynamic, more
relaxed, more vital, more responsive, but
also of a more temporary form: it obeys the
laws of time in a certain way; a way that is
programmed not just by an eventual culture,
but that is built into the genes of all
beings, into the very cells of all the
bodies, just like a program is installed in a
computer. This programmed life we call
conditioned life because it was generated and
fixed by conditions in the past and so
constitutes the adaptation of the organism to
it's environment. Part of the conditioning
belongs to the hardware of the body and
cannot be changed, it is responsible for the
form of your body and the basic functions.
Another part, the cultured part, of it was
learned during one's lifetime and is more
amenable, like it is with taking cereal or a
roll each morning; you have the choice.
Nature controls you, nurture you can control.
Thus are, to a certain degree of our own
control, all of our lives conditioned, from
the lives of single plants to the lives of
entire planets. But we are not simple
machines that are preprogrammed and
self-programmed. There is position of a
certain indeterminacy in our material
existence too. We so thus have some freedom
to oversee our lives and intervene on that
level of norms and standards. We at any
moment may decide to what lead we take with
our for the rest pretty much in behavioral
patterns fixed vital matter and genes. We may
so be concrete as material forms doing
material things or we may be engaged in more
abstract matters that lie closer to the
behavioral program and the authority of the
programming that has control over us. The
latter position of the core-interest we call
metaphysical, transcendental or risen above
or beyond and with that we will deal in the
next set of sections of part two of our
curriculum concerning the spiritual. Let us
first take a look at the ways and problems of
our straight material existence.
What
are these problems?
Dear
René, we like to be alive and move
around, but because of our free will things
are not as certain as we would like. Your
fellow man may distance himself or have an
accident or end up in jail doing the wrong
things, or may not be that good as a fellow
man at all: he may abuse or neglect you and
not treat you respectfully or accept you the
way you are. And also your friends and
intimates may betray you out of selfishness
or give you trouble with lies, violence,
greed and abuse. Of course you must be
educated and capable of meeting challenges,
and thus you are in need of support, and that
need to be in control from your side is one
problem. Another problem is that relatives,
friends and outsiders on their turn also need
to be educated and thus are in need of
support to be in control with acting properly
and respectfully. And so do these lessons
also apply to them. On top of that does the
greater of nature also give problems like
with heat, cold, floods and earthquakes, and
so must also that problem also be accounted
for.
What
causes these problems?
Dear
René, the problems we human beings may
have are there because of illusion: we do not
see the things of matter and life always as
they are. We do not right away see that just
serving the body and not the soul of the
metaphysical nuclear interest, means that one
has no good direction then of one's behavior
and that one neither has a coordinated and
safe society of self correction one may thus
rely upon. The reason for this thus is the
material desire; people want to have it
different as is indicated from the nuclear
interest. One is then, with the superficial
of only living by the matter missing the
quality of the soul, dissatisfied or bored,
annoyed or lusty and so we may find ourselves
doing things that we shouldn't do. Of course
should wrongs be corrected, and so can
dissatisfaction, boredom, annoyance and lust
be justified. Sometimes it is good to do
things different and correct oneself, but
sometimes is it, bewildered by the material
interest forgetting to what norm we would
have to correct, not so good and leads it to
disaster, chaos, mayhem and even war; to even
more dissatisfaction, boredom, annoyance and
lust. Thus humanity can find itself on a
downward course leading to hell. One can go
from bad to worse or find the right path back
again. So, not to end up wrong, we must be
sure of having a good plan to serve that
nuclear interest of the soul, to be sure that
we see things correctly so that we may
respect the facts of life as they are and so
are able to take the right
decisions.
What
is the correct way of looking at the things
of life then?
Dear
René, we have scientific guidelines,
moral guidelines and religious and political
guidelines. In these first two sections we
deal with the scientific ones. There is, in
science, first of all a method we need to
follow to make sure what the truth of things
is. This method consists of first determining
a subject of study, let's say dogs: 'I like
dogs' e.g. You can next say what the problem
is with dogs, e.g. that they bite and bark
and have to eat other animals. These are
called the thesis and the antithesis exposing
the problem we want to study. Next there is a
counter-argument needed to solve the problem:
dogs must be on the leash and cannot be
allowed to kill for their food, we must do
that for them. Then we may draw a conclusion:
yes it is possible to love dogs and keep them
as pets, provided they are properly taken
care of with you having nothing against
killing other animals for their food. Next we
can summarize that that is maybe so for all
other animals: yes we can keep animals in
general provided we take proper care of them,
but dogs and cats actually not thus if we are
vegetarians that do not want to kill animals.
Thus have we by weighing arguments and
counter-arguments found out about dogs. So
let's now extend this argument of the method
of arriving at the truth to the subject of
life in general. Life in general, we saw
already with the first question, is
characterized as a function of time. Time
tells whether we have a life or not. No time,
no life at all. Time is thus fundamental to
the matter of life. So to answer the question
of looking at life correctly we engage in a
systematic fashion along the lines of the
method we discussed with the dogs. So first
we say time is life. The problem is that time
also puts an end to our lives and because of
that we have to live in fear of dying and
thus eventually hate and fear time. The
counter argument now is that time is not just
linear from one moment to the other leading
to death, it also makes patterns: the
conditionings we talked about previously.
These patterns, laid down as records of time
in our genes and our cultures, show that time
is not just a killer but also a maker, a
creator; time is like a form of God
responsible for the order of life of all
living beings. This is classically respected
with the dictum 'as above so below';
as the order of time is in the sky, thus is
it created on earth. We must also add to that
that time linear and cyclic as it is, also
has an opposite of timelessness which we call
the experience of time or the consciousness
of time. The conclusion then, to make from a
thesis/antithesis and counter-argument the
following third step in the method, is that
time is indeed destructive and fearful, but
that we can live with time for its positive
properties of conditioning and consciousness
offering us the certainty of structure and
the awareness to make choices. The summary to
conclude the method is that time and life can
be appreciated with a proper division of
respect, if we properly discriminate between
the different forms of time. Not doing so we
would be in the illusion that time and life
just being linear are useless and all bad
meaningless would be leading to death only.
Not seeing the reality of this threefoldness
of time we would have to suffer in the fear
and darkness of ignorance. And now we can
cope with our times of living as they are,
free from illusion. We sobered up by the
methodical respect for the full reality, the
truth of the matter.
Is
that all we have to?
Well,
no René. There is much more about
illusion concerning the subject of time and
also more outside of it. But what we now said
about time is the most basic. To conclude to
the reality of cyclic time and time
consciousness we have a few more things to
investigate with our method. We didn't talk
about the order of time yet. We only
concluded to three different types of time,
not to any schedule for respecting the time.
If we want a society of people living in
service we need schedules, agreements on our
times of working and sleeping and such. At
night for instance we want no noise and
during the day we want our actions to be
useful and effective like taking diner
together e.g. Thus we need clocks and
calendars that tell us what date it is and
how late it is with the cyclic of time so
that we can coordinate our actions and make
appointments.
So
how are we in illusion or else in respect of
the truth with our schedules?
Dear
René, to the order of time of the
humans on this planet we have different
cultures that complicate the matter. That is
one side of the coin of order. At the other
side we have different references for
respecting the cyclic of time as it is from
nature. We can set our days to the moon, to
the stars or to the sun. All these natural
phenomena together make up, with the
forcefield of the ether, the complete of the
natural pattern of linear/cyclic time and
consciousness we cannot really deny not to be
beaten by a meaningless exitence.
So
what is the truth of the cyclic of linear
time and its consciousness?
Dear
René, let us apply the method again.
Like we did with the dogs and the division of
time in three. Now as our thesis we have the
order of time as our culture of respect and
that's what we like. The problem posed to it
in opposition is that that culture of our
calendar and clock might be of illusion since
we deviate from other cultures and from
nature with it, and that we thus are not
firmly rooted and engaged down to earth and
to our fellow man with the matters of time on
this planet as they are. The counter-argument
next is that it is not such a problem at all
since we can tell the difference, correct a
clock and leap a calendar, talk it over in
politics, or perform a ritual of respect to
fight the offense of disrespect. The
conclusion we then may draw is that our
preferred order of time it's possible
illusory effect can be fought
with
a clock running to the
sun
and a calendar running to the moon, as well
as by political or philosophical debate, by
religious exercises of respect and by the
conscious comparing of two calendars and
clocks or by comparing those indications to
the actual positions of sun, moon and stars.
The summary is following that all the
cultures of time on this planet with each
their own habits of time management may find
a common order in science offering clocks
that run to the sun for the sake of validity,
in religions that remind us constantly of the
original nature and the necessary morality to
it, in political debates that fight illogic,
unreason and estrangement in compensation and
by multicultural tolerance and mutual respect
that permits Muslims to bow to the sun and
Hindus to celebrate to the moon while the
Christians celebrate the dates of Christmas
and other holidays on the solar calendar. In
the last section we will further expound on
the subject of time politics. As for now have
we with this methodical investigation into
the truth of the order of time thus uncovered
the way to fight illusion in general and live
in peace despite of our
differences.
And
how about the timelessness in experiencing
time?
With
that subject we will deal in the next
division of spirituality and the person, dear
René.
How
exactly should we do this what you told us
without a scientific training in astronomy,
theology, philosophy and
politics?
Dear
René, to check the time of nature we
have sundials and a tempometer
on the internet to check the position of sun
out, we have calendars that tell the lunar
phases so that you can be regular to the moon
if you want, and to the stars we have a time
on the calendar - which at the moment GMT is
the night from the 6th to the seventh of July
- demarcating the dynamic point in the
celestial sky around which all the stars
revolve in the galaxy. This time on the
calendar that can be called the galactic new
year of the time at which the earth is
closest to the galaxy center, shifts with
about 20 minutes a year ahead through the
calendar (the so-called precession of the
equinox). The stars can thus be celebrated
with an annual holiday collectively or
individually with your birthday that each
galactic year then falls about twenty minutes
later. Thus we can be of an astronomical
respect for the sun, the moon, the stars and
the force field of the ether keeping them
together. As for theology we have churches,
temples and mosques with trained theologians
to tell and teach you all about the respect
that would be needed in this to live for God.
Concerning the philosophy we have paradigms
or thought models of science ruling the
universities and other institutes of
education and for the political respect we
have political parties to organize the debate
about this all.
And
are these different option of time-management
all equally good or is there a certain
preference?
To
accord with nature, the original reality of
time that by evolution shaped our life, saves
one the energy of the compensation needed in
case one does not accord. Think of
work-shifts in commerial enterprising that
allow people in a family or early
relationship less of a life together when
there's someone snoring all the time, or that
exhaust someone sooner if one must change
from a day-shift to a nightshift. But to have
more energy doesn't mean that one is better
in dealing with it. So did e.g. Islam not
succeed in conquering Europe at the end of
the Middle Ages, while they did accord better
with the sun and the moon than the Europeans
did who christian wise burned heretics of
sun- and moon-worship at the stake. It is so
that in compensations like bridging matters
religiously, politically or scientifically,
with rituals, discussions, and paradigmatic
treatises, one may develop a lot of good
qualities and efectivity. But given a certain
uniform, good will with the options available
in timemanagement and the need of an
efficient approach, one could say that - like
preventing being better than finding a cure -
to accord is better than bridging and that,
to stick to our examples, Christianity is not
as easily done with Islam in this respect as
it might wish.
What's
the magic I've learned here?
Dear
René, that you don't have to perform
any magic trick to be in control with
yourselves and with the matters you have to
deal with, but, better engaged, can
experience great satisfaction in filognosy,
the love to know, comprehend and act to the
benefit of all living beings.
Can
I be happy simply countering illusion this
way?
Dear
René, life can offer you challenges
and make it difficult for you to be happy,
but holding on to this lesson for yourself is
happiness within reach, provided your
acceptance that in this filognosy, this love
for knowledge, there are a few more lessons
to learn indeed.
Dialogue
two: I-b Field-control
This
is a scientific class about facts. The fact
that matters after the methodical concerns
about time in the previous section in
filognosy is the fact of the so-called fields
of action. To fill your calendar it is
important to develop knowledge of and balance
in the different fields of action.
What
are those fields?
Dear
René, please take a good look around
you. Observe the facts of material life. As
you see there are private homes and there are
shops, theaters and pubs down town. There are
also meeting places ruled by a certain
concept of association: clubs for sport,
houses of prayer, song and music, respecting
nature a certain way and so on, and there are
also offices, schools, factories and other
places where people do their work. These
different material buildings in your town are
thus recognized as the four fields of action
that you have to count with in your
life.
Count
with?
You
have to literally count with them. You have
to figure out on the clock and the calendar
when to do what since you can't afford to
miss and fail in any of them of you want a
full life. The idea is that in your life, in
order to be full and complete, you must
consciously plan your actions. This is
because you live with others. Alone you can
be spontaneous, together you must manage to
appointments of time. That is the so-called
mûrti, cross, the trouble, you have to
carry as a sacrifice for your own good. It is
required for your filognosy, your physical
and mental happiness and health to the
different perspectives of life thus, that you
will not be frustrated missing anything of
life. Let no one tell you that any of these
fields would be bad, off limits or
condemned.
What
is the order behind it, what is the essence
of each of these fields?
There
is the oneness of life and the manifold of
forms. This is a fundamental twofold division
of truth we call the 'basic reality' we have
to respect with the ancient dictum of
'oneness in diversity'. Just like in
the previous class the dictum ruled 'as above
so below' to be in full respect with the
facts of life and time, is this section ruled
by this dictum. It is also called the duality
of quantity versus quality. Oneness or to be
unified is a quality of fundamental
importance. To be divided within oneself and
therefrom in the community estranged, belongs
to the terminology of the psychiatrist. Now
will we further expound on the order of
managing the time in respect of the different
fields. The two aspects of the quantity and
the quality of life are known by the two
dualities shipping with it. For the quality
there is the oneness in abstract thought like
the idea of God or a shared spiritual ideal
opposing the oneness in the engagement in the
concrete of matter and material actions as
the being engaged in activities during the
holidays or actions of one's work. From the
quantity there is a likewise duality of the
diversity of the individual of being on
oneself opposing the diversity of the social
interest of being together. Putting the thus
found four factors in a table you will see
the four fields appearing that we have
assigned the four labels business, private,
public and club.
1)
The business field
(individual/concrete). As a child your
business is attending school. When you're
older your business is making money or
doing a volunteers job in charity to be
grateful living on the dole. Whatever
you're good at, this is how you serve or
plan to serve your fellow man and the
society at large. This is a cornerstone of
your life from which you find your
self-esteem and your sanity. Not being
able to act in this field, people speak of
unemployment or else godlessness. Somehow
you must make sense with your servitude to
express your gratitude for what others,
including your forefathers, did for you.
This is where you, for a good conscience,
even the balance to individually enjoy the
things of life. This interest in the
individual of concrete matters is also
called 'the field of the elements of
matter'.
2)
The private field
(individual/ideal). Sitting at home is
an individual position in which you seek a
certain quality in escaping from
influences from the concrete outside world
that entices you into competition and
accomplishment. It is the private field
that belongs to the ideals of freedom with
which you counter the concrete pressures
of a material life. There you enjoy your
family relations, your hobbies and do you
seek and give love, confidence, support,
familiarity, and security. In this
individual field interest is where you,
with the help of a religion or philosophy,
develop your individual quality: your
intelligence. This individual interest in
the ideal is also called 'the field of
intelligence'.
3)
The public field (social/concrete).
This is the field of free association. You
go downtown to the market, to go shopping
and to sit in a restaurant, go to the
cinema or a theater and meet the people
also living in your community. This binds
the people in the society best: to be
equal, moving freely and reciprocally
enjoying the services of each other. How
can one serve and expect to be appreciated
if one doesn't appreciate the service of
others oneself? This is where the money
made is spent and the friends and
acquaintances are made and met. This is
where you party and celebrate in all
freedom going wherever you want like
during your vacation. This is the local,
national, continental and worldly of the
concrete social interest of you and
everybody else. This is also called 'the
field of the false ego' or the, socially
confirmed, personal identification with
material matters and communal
presence.
4)
The club field (social/ideal).
Together with others you need to feed and
strengthen your soul, your reason and
moral fiber too; together is the spirit
maintained stronger as doing it all alone,
one straw breaks easily, but a bundle can
wipe the streets making a broom. This is
the spiritual, the by a certain set of
rules determined, field where people find
the meaning of life in the togetherness of
exercising respect in singing and praying,
listening, speaking, eating, dancing,
strolling, sporting and remembering and
such. This is where the control is found
from the definition of one's favorite
association as being sportive, artistic,
cultural, religious or alternative
spiritual. This ideally conceived interest
in social matters is also called 'the
field of the non-manifest' since it is not
so clear in what form the spiritual
principles should be respected, because
the soul, just as God being the supreme of
it, is found always beyond all material
grasp as a presence in the
beyond.
So
how do these fields add up with the order of
time we discussed?
Most
importantly, René, one should remember
that in order to be hearty and hale one must
keep balance. From the fields above one may
surmise that business matters must be weighed
against religious matters or club matters and
that private matters must be contrasted and
counterbalanced with public matters. They
both form a contrast of incompatible
opposites. These two dimensions defining the
separation of the fields in time, that
together make up the basis of all the fields
of action, thus require that those basic
fields are assigned a separate position in
time if we want to put ourselves
comprehensively on the calendar and have an
according fullness of life
together.
Now
we have two dimensions with one
calendar....
Well,
René, actually our calendar is set up
dually. Culturally we have the days of the
week contrasting the dates. In filognosy
though we build on certain knowledge,
validated scientific knowledge, so that the
days of the week are replaced by likewise
days fixed to the moon. Weekdays as we know
culturally are commercially conceived in
political debate and thus uncertain. They do
not directly refer to natural happenings.
That is the distinction we have to make in
order to be certain. Though derived from the
moon are normal weeks not leaped to the moon
and thus do they not constitute a natural,
independent variable we can count upon. They
are, being subject to political decision
making and economic ulterior motives, in fact
uncertain in being manmade and part of a
materialistic consciousness that, with only
the pretense of a freedom of choice,
constitutes bondage and is thus not fit for
the stability of happiness. We go for the
filognostic consciousness of the
scientifically certain knowledge of the
positions of the sun and the moon as they
are. We so to speak worship God preferably
directly, rather not by means of 'political
demigods' telling it us different to prove
themselves or the money useful. But still it
is, as said with the four options of
time-management, scripturally allowed to
worship time by mediation of the at times so
very ugly 'demigods' of the 20th century
materialistic and commercial standard time
like there are the warlords Hitler and
Napoleon, who are the 'champions' of
respectively taking around and instituting
zone time and mean time in Europe
e.g.
Sun
and moon and the fields, how do they add
up?
The
matters of the false ego and the private life
are associated with the sun. Out in the
bright light of the day one manifests one's
body in respect of the true (demi-)god of
that order, the god of the sun. Defying that
divinity one is an heretic of that order and
doomed to suffer instability of motive and
consciousness, and that we don't want. So are
private and public matters best settled by
the order of the sun, viz. settled by the
dates on the solar calendar. Think of the
private and public birthdays and holidays.
Equally are the other two polar fields of
one's business- and club-life best settled to
the order of the moon. The moon is there as a
fixation in the sky. It is always fixed on
the sun as the first devotee and leading
godhead of that order. Matters of club-life
are all fixed. A club cannot change its rules
lest it becomes another club. So it resists
change and has to be taken as it is or else
be denied. The same way it is with
businesses. Each business, each job agreement
is ruled by contract and a business plan.
Another plan is another business. Also that
department is as fixed as the moon is. Thus
are the two contrasted on the lunar calendar
just like the previous two fields of the sun
were contrasted on that calendar. So we have
a type of order in which business days never
coincide with club-days and private days
never coincide with days of public
socialization. Playing golf or tennis
together as a business meeting is simply an
association in sport to cover the lunar
dimension better; one still separately has to
sit down in an office to check and talk over
contracts and sign papers then. The two
dimensions of sun and moon by nature having a
different discrete rhythm do coincide though.
Thus can business be mixed with socializing
in public and can the private interest be
mixed with club-life. Also can the business
interest be met privately and the club-life
coincide with public socializing intentions.
Thus we have a variegated, dynamic life
covering all fields in a stable,
nonmaterialistic but certain respect of time.
In the last section will I also dilate on the
timing of your life with these fields in the
context of the regulation of the civil
virtues.
And
what if I don't care about
that?
Neglect
of this necessary balance will go at the cost
of your physical and mental well-being. You
will be troubled by the psychology of
consonance that says that all you do is good.
Thus you will defend your imbalance and thus
you will politicize going crazy saying that
club-life is bad or that going out is bad or
that all business is bad or that all private
matters are corrupt. You then, to check your
madness with your resentment against the
balanced life, will find a political party of
nepotism to it that possibly cheats you into
a fake life of living in enmity opposing
others that are possibly equally disturbed in
their field control another way. Thus you
will debilitate and lose your synergy, your
ability to cohere socially. Kind seeks kind
and in the will for power born from that you
will, with the wrong friends getting
entangled, slide down, being tempted into
injustice and make yourselves enemies which
will shorten your life span, steal your
luster, and make your phony one-sided life a
hell. In other words you will fall in
ignorance and suffer all kinds of
psychological symptoms. Public personalities
e.g. often suffer from this in the loss of
their free association; they start hating the
public that they serve but that doesn't allow
them a full life.
So
all politicians are wicked
asses?
No
of course not. The politicians get the blame
because they are responsible for the order in
the society. But the problem is found with
everyone. There are good and bad people in
this as you know, but the majority lives a
not so pure mix of that materially motivated
ego-passion that may carry such a malicious
shadow and the by the principle motivated
soul-given goodness. The politicians mediate
between the wanted and the viable in society.
The so often inevitable problems of the
impurity of compromises are professional
hazards, calculated risks to them; but
certainly is this problem not conducive to
their stability in office. The democratic
rule that mostly misses the less compromising
nobility of a more scientific, personal and
enduring systematic respect for God and His
time can also be regarded as a necessity. We
need the democracy in order to neatly rid
ourselves of the less conscientious 'nobles',
politicians and parties who for a while with
populism managed to cheat the voters into
consent. The integer ones neatly serve, for
as long as they can, a certain purpose of
public interest despite of all kinds of party
interests and other setbacks of being an
ego-target. The integer ones do not confuse
the membership of a political party with a
function in one of the to be expected
election groups filognostically set up to
study, discuss, make and amend laws for a
certain state department or sub-department.
The real purpose of political parties is to
serve the filognostic order and not to
confuse the issue by living in secret and
overt envy, enmity and feeble-minded debility
on the one-sided options derived from their
imbalanced lifestyles and ulterior
motives.
Expected
elections groups?
We
will discuss this option for the legislative
order, associated with the identities of man
in his societal game of order, in the later
section of the rhetoric class. As for now you
should remember that imbalance in the fields
of action leads to the illusions of political
nepotism or to other kinds of false oneness
in pathology or neurosis. The pathology takes
it out at the cost of others, the neurosis
doubts itself into an ineffective spirit
missing a firm ground in the full of the
human reality as well as a proper discipline
with the soul. The psychopathology creates
victims on a battlefield and the neurosis
ends raving mad being psychotic in an asylum.
Thus in order not to harm yourself or others:
always keep the balance in respect of the
fields of action.
O.k.
understood, but, scientifically, how about
that leaping with the order of
time?
Leaping
is important to keep the schedule of time
tuned to nature, without it one loses touch
with the force field of the ether and becomes
one invalid in one's time-respect. One is not
of this planet anymore if one doesn't respect
it's order. So, in order to be firmly rooted
here and stable in consciousness, are
calendars leaped, the lunar as well as the
solar ones. But filognostically with the
lunar calendar leaped to the sun we have to
admit that the solar year, itself being
leaped every four years when necessary, is
decisive and that the lunar year as such does
not really exist in the sky. Therefore we do
not leap the lunar order, just like Islam
does, but we either make for a lunar year
other than for the socalled lunation of four
lunar phases. 29.5 days is the length of the
lunar cycle and its signal days are
traditionally the new moon (roman:
kalends), the full moon (ides)
and the half moon (nones), and no
other. That is what happens to be the
astronomical agreement called a lunation. The
solar calendar is filognostically, viz.
according the vedic scripture and also
according the classical roman order from
before Constantine AD 325, divided with the
divisions of the moon. Twelve months are
divided in 24 15-day fortnights which each
for themselves, to our traditions and to the
moon, may be divided in two weeks as we are
used to with the addition of an extra day of
leaping at the end of each fortnight. This
day we call a cakra day of study and fasting
(next to the other cakra days of labor and
free association in the public sphere) on
which it is inauspicious to plan for any
material endeavor because of breaking with
the regular order of the week. Thus do we
with the solar order, which we thus call the
cakra order, match with the order of the
moon, not having more divisions than are
needed or are provided by nature. One is
called a fool when one goes beyond
necessity.
No
foolishness sticking to the bare necessities
of a stable consciousness of
time?
Exactly,
that concludes our second talk.
Dialogue
three: II-a Emotional
Expression
It
is important to express yourself. Mere study
and knowing give no stability or proper
learning. It is the practice that makes
perfect.
Is
that why we talk?
Yes,
but talking is not enough. Talking is very
cortical, viz. of the higher regions in the
brain, and is ruled by the repression of
emotions from the lower centers of the brain.
Emotions in the mode of passion taking over
reason ruin the understanding if we do not
consciously control them beforehand by song
and exercise. It is an individual
responsibility of not just
politicians.
The
philosopher must sing?
Right,
so it is. There will only be stability of
consciousness if we do not just balance our
activities in the fields of action in the
outer world, but also to the internal fields
of the different functions of our brain. Our
own body with all its functions of action and
senses of perception requires a balancing in
all its three dimensions: the cortical as
opposed to the emotional (the vertical
dimension) the spatial or parallel against
the time-sense or the serial (lateral/
temporal) and the initiative as opposed to
the receptive functions (frontal/occipital
regions).
Is
that also associated with the order of
time?
Yes
René that is so, but this concerns
more your activities with the clock than with
the calendar. The day is naturally divided in
a light and dark period. During the light
period we are active and during the night we
rest. So there are twelve hours of action and
twelve of rest on the average. The twelve of
action need to be balanced in six hours of
service to others and six hours in service of
your own interests. The nighttime is divided
in six hours of sleep, rest for the body, and
six hours of doing something at home, to have
no stress for the spirit. Thus is initiative
and reception balanced following the light of
the day. This covers the frontal and
occipital regions, the front an back-portion
of the brain. Insufficiently being of action
as with unemployment or else godlessness, may
lead to an overactive back-brain which is a
mark of schizophrenia: the brain may then in
a psychotic break or decompensation invent
its own illusory action or seek forgetfulness
in intoxication, but then does the imagined
not compute with the reality in the actions:
one is factually crazy. Or either too much
actions lead to, as we already saw,
pathological abuse of other people or the
greater society; respectively known as
psychopathy and sociopathy with the types of
crime belonging to that. Therefore: never
meditate by prolonged watching television
during the day. Never, as an adult, sleep
more than six hours. And never work for
others more than six hours each day (36 hour
working week of six days of labor is ideal),
nor engage in hobbies or household chores for
more than six hours a day. Thus you will lead
a balanced, stable life conducive to
happiness.
Conducive?
That itself doesn't make me
happy?
Well
of course, the order of time, which you need
to be in control and of respect with the
force field of the ether, is just one of the
conditions to meet. Let's first try the
healthy and sane of coping with the tricks
and pitfalls of time in general and modern
time especially. Culturally we were, in the
twentieth century, not directly prepared for
clocks and schedules defying the commands and
dynamics of mother nature who gave us birth
from father time, so we understandably had
some historical difficulties with our
self-control.
How
about the other two internal dimensions
then?
As
said is the intellectual of the cortex
functionally poised against the emotional of
the lower centers. This can thus be actively
and receptively be experienced as I explained
above. This extra dimension so complicates
the matter of keeping balance, so that one,
counting with several factors, easily loses
sight of their coherence. Mentally one can be
receptive and active and emotionally one can
be receptive and active. For the quality of
higher thought you therefore must as well
read as write and as well listen to someone
as speak to someone, if you want to keep
balance. It is like with the computer:
uploading and downloading (or broadcasting
and watching t.v.) or also as a kind of
digestion like one has with breathing in and
out or with drinking and eating and then
frequenting the toilet. And emotionally
operates the reciprocity command just the
same: you must as well listen to music as go
sing yourself or control a musical
instrument, you must as well appreciate
another's artistic accomplishments as go and
dance or compose or paint yourself. Not being
successful in keeping balance with this
second dimension, will give rise to problems
that manifest as a conflict between your
feeling and your thinking self. Being too
active in your mind you may expect eruptions
of your emotional nature, as you can have in
a nasty dream e.g. or, being stuck in lies
and excuses, you can have in a fight with an
'hour of truth' or with an emotional burnout;
and the other way around, when you delve too
deep and long in emotions, can that give rise
to mental confusion and compromise your
integrity and even lead to your getting
entangled in doing things you never actually
thought of doing - as if you're drunk or when
you can't be yourself - because you
insufficiently count with the factual and too
much act on your impulses, nor weigh your
arguments properly then. So is it, with the
fourfold division we discussed the other
minute, wise, for this extra dimension of
being physically/emotionally and mentally
engaged, to further divide your day. And so
you may picture yourself a fourfold division
of as well your active as your receptive
period: receptive/reactive and actively of
initiative for six hours reserved for
yourself to the nature, six hours for
your body to the form, six hours for
the spirit to the person and six for
the others being to the doer, is
following your day filled with in principle
three hours reserved for each of the thus
formed parts. To fight the confusion of the
mixing up of these things you for a moment so
have to contemplate the basic notion of your
life. The basic logic concerning the
passive/reactive and actively being of
initiative of your life, is that you to
the nature, respect the form of the person as
the doer. The being receptive/reactive
resorts under the nature and form
(dharma and rûpa in
yoga), as the cause of your actions and the
being active resorts under the person - the
self of logic and reason - and the doer - the
self subject to, but being of initiative
with, the time and your fellow man
(kâla and purusha, see
also info.html
about
causality).
Thus you arrive at eight periods of three
hours for the day with which you then may set
up your calendar. To the ideal takes such a
timetable consequently the following
form:
What
is the argument behind that
table?
You
are, receptive/reactive living to the
nature, mentally engaged with
meditations and to the form in this respect
busy with dreams in your sleep. Next to that
must you being more physically reactive to
your own nature, do your hobbies to
counterbalance your obligations and with that
also in reaction to the needs of the form of
the body again take care of your own matter
in doing your household duties.
Being
active on the mental plane, you take as a
person, as a being of reason and
logic, up a study or are you at the other
hand stimulated by the time as the
doer, mentally then engaged for God,
as one says or pro deo, laboring on a
voluntary basis. Next to that you must, being
more physically motivated, show initiative to
entertain personal relations and must you
positively as a more materially motivated
doer be committed to delivering service for
the sake of others to make a living or
deserve your bread as one could
say.
What
you, less ideal reasoning from the way things
fare, may say is that you, globally being of
balance with this vision, living normally
like an adult on working days, in reaction,
then sleep for six hours to meditate on your
dreams, and six hours for the fine order keep
yourselves occupied with household chores,
eating and your hobbies, to which the
conscious meditating and contemplating are
easily neglected. Actively engaged on normal
working days you physically deal with other
people and do you do your job, with six hours
left for being spiritually motivated to
engage yourselves in a more voluntary way
with others and for the purpose of studying,
with the help of books, t.v., the computer
and other media. Also concerning this, one
tends to work more than one socializes and
watch more t.v. and/or use the computer than
busy yourselves with voluntary labor. Because
you thus factually reserve too little time
for studying, charitable work, and
socializing in this modern society tending to
materialism all the time, must, for the
balance of a good life, for that purpose days
of compensation be intersected in your
calendar to account for the damage; days thus
of study, socializing and a selflessly
motivated contemplation, that factually, from
the logic of the balance, constitute a real
necessity and, with you being conscious to
it, even are a real need in your life. But
more about that in the next dialogue about
value-control.
The
blocks of three hours do not necessarily have
to follow in a tight order of time. They are
but a general measure of balance with which
you can move back and forwards in finding
your own daily schedule. Thus you meditate
during the day regularly for some time to
have a quality moment of peace and are you in
the evening mentally occupied with the media
- especially the t.v. most of the people. It
is thus not so that you'd be strictly active
during the day and completely passive or that
homely during the later hours or at night.
What
is of interest, is to realize that a balanced
schedule for the day during a working week of
six days of work, gives you 6 x 6= 36 hours
of work. A forty hour working week of five
days of eight hours, can be done, but shifts
the emphasis concerning the being active,
this way seen, more to the physical plane
with you having to face the reactions to
that. The propensity to imbalanced action
concerning your orientation in time and space
that is built into our society, manifests
itself in this following as a lateral
disturbance, between the right and the left
side of your brain. The lateral constitutes
the third dimension in the operation of the
brain we have to consider.
How
does one control the lateral the way it
should? One has to serve the time system and
you're neither always in control of the space
you have.
Indeed
constitutes the time system a maddening
barrier between you and the natural world we
live in, which calls for a conscious
approach. For this purpose you must train the
body to be independent of the cultural
time-system and thus manage to save your
lateral integrity. Materialistic society has
separated the time from the place and
estranges you easily from yourself and from
others by diverting you with a mind directed
elsewhere. The clock which, missing a
cogwheel to account for the tempo of the
passing sun, in fact is outdated, ran amok
and now carries wheels, wings, a screen, a
keyboard, loudspeakers, and a microphone, and
grew so into a system in which you never know
where you are with your mind. This breaking
with the place or this dislocation of your
time consciousness is a characteristic of
individual mental illness or at least of a
commonly shared cultural neurosis. Even the
spirit of the timeless self and wisdom of
eternity that we in meditations share in the
knowledge of the soul, demands a correct
orientation to time and circumstance: the
consciousness of the moment. Psychiatrists
always check the sense of time and place of
patients which is typically disturbed with
them. The cure consists of offering people
settled daily activities, to offer them
'structure' as it is called, with a tight
schedule of work, to restore their
orientation to the time and place. But before
it went that for you, can you avert the
danger of a split mind directed at a time
separated from the place, by three times a
day engaging in yoga-exercises with the help
of mantras for the sake of the expression of
your emotions: in the early morning before
breakfast, in the evening before dinner and
at night before you go asleep, so that you
purify yourself for the different activities
of the day and are able to delimit them. Do
âsanas like the
sûrya-namskâr, the
greeting of the sungod, and do the
pranava,
by nasally vibrating AUM ten times,
concluding the exercise with the
gâyatrî
mantra to reset your brain to respectively
the primordial sound of God that unites all
other sounds in the ether and to the original
order of the nature of the sun. The
filognostic builds on the existence of the
ether and thus sounds a version of the vedic
three-foot-mantra, the
gâyatrî, like this:
'Aum...,
earth, the ether, heaven;
that vitality we pray for;
the grace of God for everyone;
the mind pure in harmony.'
The
gâyatrî-mantra itself is
more specifically directed at the divinity
and the order of the sun, but since we
respect the sun already with a
tempometer,
applies this version more generally to the
entire order of time for reconciliation with
God and oneself. Of course should you for
that purpose, to do it without a computer,
set
a clock for meditation to the
sun,
because the social times turned against
nature and that ether will lead to the
forgetfulness of not respecting that nature
essential to your soul as its ground of
being. Also of importance is it to find a
quiet and sanctified place to do your
exercises. This is not always as easy. In
case of being disoriented and disturbed
beyond your control, can you force the spirit
and the body into obedience with the help of
the so-called mahâmantra,
defended by the factually not that sectarian,
but indeed very traditional Hare Krishnas,
that mediates the controllers of the vedic
philosophy of Lord Krishna and Lord
Râma. Also other bhajans to the
honor of the holy name and their respective
cultures of knowledge are effective. With the
holy names you also find the true meaning of
your being incarnated, of being René,
of having begun a new life in relation to
Hari, the Fortunate One, the Lord or the
Supreme Personality of Godhead: He, the field
in all fields, is the one who time and again
is present to put things right so that you
never stand alone in this. It is with Him
that you have to manage to cooperate in each
life. He is the one to say I to the
impersonal as the greatest sacrifice
possible, so that nothing is impersonal
anymore. A good scientist knows that all is
claimed after so many ages of civilization -
even the mistakes - and that reference is a
basic duty of validation, of declaring
something valid.
The
musical exercises in this department of
emotional control must, as I told you
earlier, however authentic they are, always
be directed at towards the solution of the
soul and its agents, because directed at the
worldly you will get entangled as a
stimulus-response junkie and fall from your
discipline. Be in the world, not of the
world.
So
remembering and working for my integrity with
yoga restores the lateral balance lost in
materialistic, cultural
engagement?
Yes,
provided you watch the time carefully thus.
On top of that is the yoga also conducive for
the control of the so-called small brain, the
cerebellum in the lower back of your brain,
that regulates the physical control you have
over your body. It is good to train that
center to be independent of the storms that
might go on in the emotional and cortical
centers. The consciousness that is stable is
that of the times set to the signals of
nature; that of culture depends on
politicians, bosses and intimates that are
materially motivated and thus may burn down;
the materialistically motivated consciousness
is not stable. So you can materialistically
either forget your discipline of integrity
and emotional expression messing it up with
nature yourself, or you can be messed up by
others disturbing in that relation. And you
must count also with the third disturbance
that is there from the modes of nature like
summer and winter, natural calamities like
floods and earth quakes, and general changes
in the weather. The purpose of yoga in
general is to be independent of these modes
in the stability of one's consciousness and
physical control, even though - or rather
because - they exert great influence. So
don't sleep too little during the summer nor
too much during the winter time. Sometimes
you rise in the dark, sometimes in the light
living on the latitudes at a greater distance
from the equator. It must not be so that your
yoga is lost if you change the clime or when
the seasons change on you.
Is
filognosy a type of yoga?
Yes
and no. The yoga you know as a physical
exercise of meditation and postures is but a
part of it, so you may say so. You may call
it filognostic yoga or Aadhar yoga, the
syncretic yoga of your basic interests of
mental, societal and physical well-being. But
not being turned away from society doing a
normal job and being engaged in activities
directed at the person with it you may call
it just gnosis: spiritual knowing embedded
between, and connecting, the interests of the
impersonal of science, the argumentation and
facts at the one hand and the personal of
religion and politics at the other hand. It
is a syncretic approach of different
overlapping domains of knowledge that covers
the most important visions of life. You may
also call it a vedic concept of reform or the
cultural restoration of classical values and
actions. We only incidentally, though
regular, turn away from the world in an
exercise of yoga to counterbalance and
restore the lateral functions, but we do not
turn away from the world at other times or
the other fields of action. So in general we
are filognostics and incidentally we are
yogîs in the strict sense. We promote
the wholeness of life, not any isolated
exercise that then would constitute escapism.
Of yoga we scripturally know the yoga of work
(karma), of thought
(jñâna) and of devotional
service (upâsana), so we say
work and pray, but also love the knowledge.
Then you have the yoga complete as a
filognostic, as an
âdhara-yogî, a yogî
covering all the fundamental
interests.
You
say we, are you not alone as an independent
authority?
No,
the enlightenment of working with an
adaptation to ones own reckoning, and the
being liberated in the service of and
attention for the traditional is combined, as
you realize from my advise to you to do
yoga-exercises. But with this we shall be
more extensively engaged in the
identity-control dialogue of section
5.
So
to sum up this conversation: we stay healthy
by balancing not just the fields of action
for a week, but also the three dimensions of
the brain functioning during the day in
respect of one's initiative/receptivity,
emotionality/rationality and one's time/space
laterality?
Yes
right you are René, you've understood
the kernel of the analytic discipline of
discriminating between the interest of the
body and the soul, in relation to the
individual and the social, the concrete and
the abstract of the fields of
action.
Is
there much more about this or
not?
This
sums it up nicely as far as your expression
in the material world is concerned, but there
is a whole culture behind it dealing with
much more, with a type of Bible called
the
Bhâgavata
Purâna
or the Story of the Fortunate One. For
the sake of filognosy assumes that devotion
analytically and lyrically adapted to our
culture and our notion of God, a somewhat
different form. Sanskrit names and words are
a concept in India, but over elsewhere
strange to the people. We thus have to,
vedically reformed adapted to time and
circumstance, form our own english
understanding of the matter. The original
hymn in Sanskriet stays therewhith as a 'mass
in latin', as an option to the more
traditionally advanced ones and the monks.
This transformation, this filognostical
bridge built to reach out to the classical
culture, expresses itself e.g. in a version
of the so-called 'Great verses' (in stead of
the sacred, and thus factually not
translatable mahâmantra)
in which one then sings:
With
the Ether, with the Time,
with each other, free sublime
Sing together, listen, partake
talking, down town, working,
awake.
proper
weighing, non-illusion,
getting art, above confusion,
know the Best One, free expression,
all the six, is my
confession.
Or an
'In the name of...' in stead of the
so-called pranâti
which
stands for a tribute to the spiritual master:
In
the name of Graces' Keeping,
all the Love of Happiness,
did the past defeat the sleeping,
for 'I' and 'mine' is no progress.
Love of
Truth, pure, share and helping;
the values of the godliness,
impersonal no, not estranged,
are we the soul with the
fearless.
Thus can,
for the sake of our emotional expression and
togetherness as sung in association, the
filognostic devotion which is of a vedic
origin, still very much in English appear in
a form of piety that to our culture is a
correct, understandable and recognizable
notion of the Person of God. In dialogue
number five we will further expound on this
in fact also importantly identity-conscious
matter.
Dialogue
four: II-b Value control
René,
for the stability of your consciousness you
have to associate and in order to keep that
association you have to be united. Thus is
yoga, or the science of uniting the
consciousness, essential to your happiness.
The issue of time and th ether is also
important here thus: you have to keep
yourself with the control of forces in your
yoga on the calendar.
You
call it value control, isn't yoga more a
matter of self-control?
The
self of the body and the self of the
principles are not the same. The self of the
principles we call soul is what we have in
common, it doesn't die when the body dies.
Therefore is that master of the value
control. Your individual style of relating to
it is your individual soul that is remembered
when the body has deceased. In the previous
dialogues you learned about the method, the
facts and the analysis of the time-factor
involved so that you can plan your actions,
have a full life, but still keep the balance.
But it is only your time of life if you
manage to stay united in the ether,
associated and endure with it in
fortitude.
What
do I have to endure?
Apart from
simply holding on to the discipline, you have
to bear with the operating modes of matter
exerting their influence from the outside.
There are three modes in nature that might
bewilder you, they constitute the illusory
effect of the material universe. It is the
ignorant, the passionate and the good. Your
stability with them is what counts.
Detachment is the way to the soul. The
detachment is remembered in four basic
principles of conduct that make up the nature
of the continence of the soul. With these
regulative principles you can contain
yourself, irrespective what happens in the
universe or what others say and do. The idea
is that the eternal self of the original soul
cannot be lost, you only need to follow its
principles to keep to it.
Modes
and principles, the bad and the
good?
No.
Modes are not bad, the modes are natural and
the principles too. But one is needed to cope
with the other. The modes of passion,
associated with movement; the mode of
goodness associated with knowledge and the
mode of ignorance associated with slowness
challenge you as the soul to keep to the
principles that assure your transcendence and
stability.The Hindus recognize in them their
gods S'iva (ignorance), Brahmâ
(passion) and Vishnu (goodness).
I
attain to objectivity as it
where?
You
could say that, but the look is more turned
inward than outward. You better watch your
happiness, the soul is the firm basis of
knowledge and the seat of consciousness and
happiness. So in the exercises you always
turn inwards away from the operating modes to
retrieve, consolidate and remember your
happiness. It is your moment of filognostic
prayer wherein the mind finds its basis. Let
the movement of your body be for what it is,
you are the witness now and not the one, the
false ego, identified. Let the goodness also
be for what it is then, it shouldn't so much
depend on actions but more inspire actions,
it is as the good Lord in heaven, present in
the beyond, but also possibly manifest before
you as a defense of the soul it's interest.
Let the igno
