|
 Definitions
of filognostic terms
"Through
the analytic study of how the different
elements and principles of spiritual
knowledge cohere and are in conflict, how
they originate and how they are lost, the
mind should be kept attentive until
[spiritually] satisfied."
(S.B
11.20:
22)
(w)
= only found in the
Game of Order Wiki
"Know it,
cut with it, get out of it"
See
also the filognostic
guide or
the guide
checklist
(quick reference
picture by picture) for a graphic presentation of the
interrelations of basic terms. Or go to the
definitions
page of the GameWiki
 Alignment.
Literally it
means to be put in one line with. The term is used to
describe the position of the ego according with the
values of the soul and the soul according with the
reality of the Ideal (God). Synonymous one could also say
unifying without dissolving, connecting without denying
the difference and ranking without a double standard.
(best dutch translation: gelijkrichten) (pict.).
Apollonian
values:
(narrow:)
lucidity, tranquility and rational, intellectual
detachment. Extended (spiritual/vedic): truth, eternity ,
bliss, beauty , goodness and consciousness. Also
generally associated with order and non-competitiveness.
Philosophical: the term for everything that in its
worldview, philosophy of life and art has the
characteristics of the stable and balanced intellect, for
everything striving for order and harmony. Values
associated with the greek god Apollo. Counterpart: the
dionysian values, the hedonistic lust for life (see
Wikipedia
and an article).
Attachment:
The state of
being conditioned to an emotional preference also
associated with a legal and/or personal bond. Defies
logic and reason. Considered the source of lust feeding a
loss of intelligence, anger, madness and disease.
Attachment is usually considered a weakness of the ego
leading to neurosis or ineffective behavior, whereas the
same associated with the soul is considered manageable
love forgiven and graced as a form of service to
God.
Cakra-order,
the order of the 'wheel' of the universe, is the order
defined by the order of the sun, viz. the gregorian
calendar with its dates divided in 12 solar months and
twenty-four fortnights of fifteen days at the one hand -
two weeks plus a leap day - and the order of the moon as
defined by the signal days of the lunar phases at the
other hand. Part of this order is the Tempometer,
the clock running to the sun. The cakra-order defines the
consciousness that is called natural. It opposes the
consciousness that is cultural, or defined by the
counter-natural rhythms of the linear week and the
standard time clock that together in a materialist
philosophy of life on pragmatical, economic grounds defy
the principle of leaping as applied to the solar year and
month. The cakra-order is fundamental to the balancing of
ones life in the fields of action and the countering of
the instability of one's cultural time awareness or one's
psychological
time. The
cakra-calendar
displays the week order as set to the sun, next to the
order of the moon.
Causality:
According Aristotle (384-322 v. Chr.) in his
Physics are there four different types of
causality: to the substance, like in 'the bronze
precedes the bronze statue', to the determining
form as in 'the form of a horse is essential to
all horses and the cause of it that we name them thus',
to the doer like in 'the artist constitutes the
cause of his creation' and the causality of the
norm as in 'I stroll for my health and that is the
cause of my strolling'. In vedic logic we find all these
four forms of causality back in the form of the
purusha as the soul, the essence of the
person of the creation, who in creation precedes the ego
as the substance thereof, in the
avatâra, the god who assumed the
human form and thus liberated, in
kâla as the doer moving, creating and
conditioning everything and in dharma, the
norm of the necessity of the justice of God constituting
the cause of the piety and the pious person of knowledge.
This way is also filognostically not so easily said that
(normative) just the religion or the dharma leads
to the science of the spiritual person, since the other
way around the purusha or the (original) person of
knowledge himself again is also the cause of it according
the illusion of the (substantive) causality that we here
adhere to in a linear sense. So also is the
avatâra there time and again as a tree of
knowledge from which (formative), like from
the
index-page of the site,
all philosophy, spirituality and religion with Him as the
stem and kernel sprouts, and is there also the impersonal
of the spirituality relating to the time factor
kâla that, as employed in the isolated
articles at the site to this book, constitutes the
(constructive) cause of the intuitive way of learning.
Thus is the filognosy of different
forms of consecution to one's emancipating and a one's
acquiring of experience
(see also logic
and the internal
fields; and
round
16 about causality and
logic).
Civil
virtues: the
regulation of the lust, the money, the religosity and the
liberation in service of the filognostic cause, in
relation to the being balanced with the order of time in
the fields of action.
- Lust:
as a young adult, but also later, you fight the being
attached with regulation in regard of the order of
time; the desire, the lust, the sexual attachment is
gradually overcome by regulation. In the voluntary
acceptance of frustration of the lust, a mind of
penance is needed as said.
- Money: the
desire for money is settled by economy. The society
taxes the moneymaker and forces him to act responsibly
with the means of exchange. Money and responsibility,
means and end, must be linked. Money is a burden, a
responsibility which, as also Jesus confirmed, can be
a serious hindrance on your way to heaven. So this is
regulated. On the dole you may not possess more than
so much, with a private business you may not evade
taxes and with a salary you must be careful not to
have a mortgage to high. So material needs and desires
are neatly taken care of thus.
-
Religiosity: also the religion is there to link
you up and remind you of the scriptural truth that you
tend to forget about in your material life. Stay
focussed is the message in the early stages of
emancipation. Also dedicating one's labor to the cause
of transcendence is an important directive.
- Liberation:
the profit-minded ego can oppose the spiritual mind,
and therefore there is the uniting in working for a
good cause as a volunteer. At least part of one's time
should be reserved for it, just to keep the gate to
heaven open and stay motivated for the joy of life
shared with all creatures. But that liberation also
involves the consciously countering of the time-system
of making money and having conflicts in political
opposition.
The civil virtues thus
seen, of the regulation of the lust, the money, the
religion and the liberation, only work progressively if
the authentic order is remembered. Religion offers the
culture of remembrance, liberation offers the original
order of nature and our humanity as an a option of choice
that must be served if one also, or even entirely, wants
to pull one's weight in society in a selfless sense. Not
doing so you will be a victim of the modern neurosis with
all its psychological symptoms of a low self-esteem,
uncontrolled emotions, anxieties and what not. In general
it is good to remember that the hindrances of culture
(sex, money, forgetting and ego), of nature (the modes,
the climate, calamities) and of your own lack of
discipline (your disbelief, your psychology) must be
overcome.
The regulation of
them in relation to time and the fields of action:
the regulation in time of the civil virtues takes, in
association with the regulative principles, place in the
B, P,C and S- fields of action.
Free
Enterprise
• 1) B
(of business - artha). The economy is settled
in the business field covering a quarter of
your life: six hours of work for six days a week
practically making for a thirty-six hour workweek of
which we have 48 a year (see also dialogue three and
four). The b-days extra indicated on the lunar
calendar are there to contrast the S- day of your
club-life. At these B-days you get together for
discussing practical matters in the business sphere
or, being on your own, doing other practical studies
of some kind (see Full Calendar of Order).
The private
interest
• 2) P
(of private - dharma). The religiosity is next
as an individual daily duty there to warrant the
quality of your personal life covered in the
private field in which one:
a - cares for oneself for six hours
actively during the day,
b - cares for one's own nature and
body sleeping for six hours each day and one
c - cares for doing one's personal
meditations set apart from the association of the
club, the church, the mosque or temple.
The religiosity
consists of the talent to retrieve your original
nature and sense of duty. Nature and natural time is
the form of God you worship in the private sphere.
Most people meditate on the t.v. to have a heart for
the stories of the world and be committed to what's
going on. Not much ego is involved, one meditates on
the universal form of the Lord so to speak in the form
of His diversity in the world, with in the back of
one's mind the silent hope that the sweet person of
God will manifest His two-armed normal form before you
again in being a friend in the battle of life. One is
liberated, finds one's devotion, in the next discussed
S-field of one's favorite club, but one finds
enlightenment in the private sphere where one takes
responsibility for oneself and distances oneself from
the world. This can only be done stability under the
control of a clock running to the sun. Without it will
the karma timesystem sucked in by the t.v. and
political railroad-clock will seize you by a
soap-series e.g. or a movie watched too late. The t.v.
is a means of communication with many advantages, but
can also, as said before, be the cyclops, the monster,
that locks you up in the house - like Ulysses was in
the cave - in false oneness , of estrangement,
loneliness and illusion. So you may live this private
interest for six days a week tops, but the seventh day
you must respect the C-field of the social cakra-days.
Married people must
take care of at least one quality time evening to
spend with the family and bachelors must at least once
a week spend an evening with a friend, relative or
other intimate at home or, being without, at least
close the t.v. down for one day to find time for
him/herself in an inner association with the help of a
good book e.g. These are the P-days on the cakra
calendar that never coincide with the C-days of going
downtown. The cakra-calendar is de calendar that shows
the order of the moon as projected on the solar
calendar. Also at the fifteenth cakra-day you must
hearten this field but then without the materially
endeavoring of doing your job. This is an extra day of
study and fasting in the private sphere on which you
with your schedules leap back to the dynamics of the
universe. Not doing so will your life's tempo with 52
in stead of 48 weeks in a year be too high relative to
the lunar order.
Free
association
• 3) C
(of Cakra - kâma). Following are the
holidays not saved up to a 'thirteenth month' of four
weeks to lie on a foreign beach at the end of the year
you worked. This department of the lust for a
natural, unregulated existence free from the cultural
dictates is settled at the seventh and fourteenth day
of the cakra
calendar.
They are more or less set to the order we had with the
abolished ancient roman, julian calendar with its
signal days of a solar Ides, Kalends and Nones. The
cakra days or holidays spread through the year are
there for the regulation of your lusts. You walk the
dog so to speak down town an let it sniff its way
around naturally. This builds and maintains your
community sense and thus you make friends at the
social cakra days.
Spiritual
Association
• 4) S
(of spiritual - moksha). The liberation is
finally settled by the lunar calendar on the signal
days of the astronomical lunar phases that contrast
and never coincide with the specific B-days thereof.
At these spiritual and/or sportive S-days in the
club-field one studies the fixations. In the
form of books and songs, but also in the form of
concepts of association like your favorite game of
sport, you respects the rituals of the fixed routines
you perform to exercise the respect with; the respect
needed to return to the concept of the ether as was
fixed by the rules of the game, the holy book or
another fixation like e.g. a fixed route for
strolling. Thus you are liberated from all
materialistic concerns, since you at these days do not
try to add to, change or seek it elsewhere. But
correcting errors you may always. These are your
factual sundays of not working for the money or
another result. You only care for getting together
then to remember how it all should be in dharma, the
original duty to the nature of the soul, in the in
moksha being liberated from the karma, the load, the
cross you carry in the business field.
In short we say:
business and club life balances the virtue of the
financial and liberation interests to the moon; and the
private and social life balances the being virtuous with
the religious and lusty interests to the sun. The cakra
fifteenth-days and the two-monthly leap days are there to
fast and study and your normal days of work must be
balanced in being up for others and yourself for twelve
hours with equally resting and meditating for the other
half of the day. Not being this systematic, and failing
to be of respect for the regulative principles, you will
be devoured by the cyclops, the one-eyed monster of the
commercial t.v.-time of the karmic system that
disqualifies you as a selfrealizer. Do understand that
this schedule is but a general directive; if you want to
avoid other participants in this must you plan everything
a day later e.g., but if you want to meet everyone of it
and with it, as also everyone on another frequency, then
is this the way.
From the vedic
reference they are known as the purushârtas
consisting of artha, dharma, kâma,
moksha.
See also:
The
fields of action internally and
externally;
the
cakra-order;
html-page
of the field table.
Consciousness:
state of being;
awareness of difference. One is at a certain frequency,
time-mode or paradigm aware with a way of differentiating
depending on the knowledge of the self (identifications),
the body (relations) and the culture (discourse, see
picture).
Filognostically one speaks of cultural and natural
consciousness: culturally a relative and unstable
materialistic form of consciousness which, based on
material motives, manipulates the time, and naturally a
more absolute consciousness based on the respect of the
order of the sun, the moon and the stars, as seen in the
sky (see also: cakra-order).
One may also speak of
ego consciousness and soul consciousness. Ego
consciousness is a form of unconscious being which
typifies a limited view
(darshana) based on a singular type of
logic.
The consciousness of the soul
is more filognostically
of all the different forms of logic together.
Consciousness in the sense of a consciousness of the
Absolute Truth of the lawful natural order is
characterized by equilibrium - the balance between the
basic
views
(guna-avatâras, see also the
modes)
and the degrees
of experience or
commitment
(adhikâri) - and is traditionally mentioned
in combination with the qualities of being constant or
eternal, and the being blissful. Consciousness, eternity
and bliss (vedically: sat-cit-ânanda)
traditionally form the three basic characteristics of the
soul
(âtmâ). The consciousness of
ego
consists of a limited form of logic
resorting under a single type of duality of religious
versus scientific thinking where one doesn't
automatically find the happiness which is stable and
conscious of nature. Other views like the spiritual,
political, philosophical and analytical mind are then
countered as being more primitive, ethereal,
materialistic,
speculative, of or more sinful and such. The
consciousness of ego is more like the materialistic
consciousness mentioned above which we've also called
cultural. It is a consciousness which - modern/postmodern
- is not stable and characterized by a psychological
sense of time
or by the neurosis
of a problem of consciousness. The consciousness of the
soul
is more the natural consciousness of a self in wisdom
open to all the different types of logic,
causality,
and intelligence
including the ego
which then no longer is false (ahankâra) or
materially caught in the duality as one says. Put in a
table look the two forms of consciousness like
this:
Conscious
or Unconscious?
On the basis of this
table it becomes evident dat the soul
as the conscious self of the regulative
principles
(vidhi) is found when there is equilibrium (the
blue fields) and integration (all the fields white and
blue) in the three basic values of the divine of the
eternal, the blissful and the conscious. When one of the
soul,
is one considered top be conscious. is one of the ego
(the white fields) speaks one consequently of being
repressive, unconscious, narrowed, reductionistic or less
conscious. The filognostic integration of the separate
views then constitutes the equilibrium, the conscious of
the complete of the soul that in all vision is present in
a equal amount as the silent witness in the here and now
with the (in the blue fields) described characteristics.
So what it's all about in selfrealization - or the in
emancipation
developing of one's consciousness - is to find the
correct fulfillment with each degree
or with each phase of of the evolution of one's
experience with the matching basic vision.
- The
self (psychoanalytically: the es) finds
its fulfillment in the impersonal of the natural truth
and is then stable or eternal. To the principle is the
self spiritual but not stableand in the political is
the self either at its place or of awareness
concerning the person.
- The ego cultivated as a form of science or a
religion offers an I-awareness which finds its
fulfillment in the blissfulness of the
principial
fundamental to the reality of the soul. In the
scientific with its paradigmatic struggle and
uncertainty finds the ego in the impersonal not really
the satisfaction of the equilibrium and taken
personally turns the ego into a religion not directly
according or peaceful with the other ego's in that
context (analytically it is then:
superego).
- Wisdom is best at its place in the personal
because it then results in a consciousness which, as
well recognisable in the transcendental
as in the concrete of matter, has its place and
meaning. Together with the impersonal self that is
eternal and the blissful I-awareness that is
principial
is, is then the consciousness complete or
filognostic
(âtmatattva, of love for the knowledge or
of the reality of the soul).
Wisdom taken impersonally runs into an endless
discussion of truths, facts and opinions which,
despite of its stability, is constantly looking for
its completeness and integrity. To the principle one
may with wisdom analyze many a thing, but then is
also, despite the in meditation
found
satisfaction, the integration questionable because the
colliding of one analytic ego with the other (the
conflict of schools). In the analytical there is no
automatic respect for the integrity of the knowledge,
or for the the person.
Concerning the
integration of the soul in the
filognosy it is
also true that, bereft of the happiness and the
stability, the wisdom one has is all too personal; that
bereft of consciousness and stability the blissfulness is
of a principial ego which doesn't reach beyond the moral
lesson; and that without the consciousness of the person
and the happiness of the principle the stability is
impersonal and factually empty, completely dry and
materially senseless. Thus it becomes clear with the
views in combination with the qualities of the
soul
that one can only speak of a comprehensive filognostic
intelligence
which due to transcendence
is free from an estrangement which is the result of false
ego or identification, when the integration of that
filognosy via the different levels
is achieved by means of the uprooting of the
hypocrisy
of the
illusion of the
egotism of each of the twelve forms of being conscious or
unconscious.
See further also under
materialism
en field
corruption.
Degree
of experience/commitment:
According the three modes (gunas) of nature, there
are three
degrees of experience
and commitment.
First of all has one with acquiring experience in one's
emancipating with the
Game of Order
the self of the body, then has one an ego of
identification and responsibility therewith, and
following is there the soul or the wisdom of the
intelligence and the experience. The self is of slowness
and ignorance with the material or the consciousness
therewith, the ego is there of being creative, is there
of the knowledge and the selfrealization of order with
the movement in nature, and the soul comes in view with
maintaining oneself and the goodness being liberated in
the principles of humanity. Experience is known as a
certain degree of commitment: one is either a beginner,
and advanced person or a person acknowledged as being
experienced and wise. Filognostically is there in the
positive-substantive reasoning to the person
(purusha) first the creativity of the ego
(philosophy/science), then the selfrealization in the
enlightenment of meditation (analysis/spirituality) and
then the wisdom of respecting the person with a certain
comment (religion/politics). Normative-substantive
reasoning to the person is there in the
Game of Order
another logic of reasoning; then one goes from person to
ego to selfrealization (see causality
and logic).
Disciplines:
the disciplines are called the sadhanas in
the
vedic reference.
They consist of the three basic disciplines of dealing
with:
•the facts - science and philosophy (vedic:
brahman);
•the discipline of dealing with the principles -
spirituality and analysis (vedic:
paramâtmâ);
•the discipline of dealing with the person - the
personal (religious, profane) and the political (vedic:
bhagavân).
They constitute the basis for the sixfold of the six
visions or philosophies of filognosy .
The three disciplines are in the filognostic confession
associated with the three basic means of knowledge, the
three basic elements of creation: space (ether; the
impersonal) matter (the local) and time (personal in the
sense of certain conditioning; prakrti, akasha and
kâla).
Vedic equivalent: trisâdhana; discussed in
S.B. 1.2:11
(See also under teachers
and emancipation).
Ego:
The awareness of
self, the concept of I. It is discriminated from soul as
being potentially without a conscience. It is often
called false when the I is identified with matter. The
real of the ego is found in the selfrealization of soul
that matures towards selfresponsibility no longer
depending on a substituted authority. It is the seat of
anxiety as its propensity to identify with the material
condition is the guarantee of failure since nothing
material will keep its form forever. The notion of a
superego refers to a social construction of rules for
behavioral conduct which has to define the societal
reality around an ideal I.
Filognostically one speaks
of a culturally neurotic ego when, because of a lack of
difference in cultural time, a false ego rises in which
one in a cramp, in search of an identity, identifies with
matters of relative importance and that way wants to make
a difference to place and time, where such in a natural
sense - to age, vocation, functioning and experience - is
not needed: the identical of time or simultaneity as an
identity crisis (an identical time crisis; see also
time-philosophical).
Election
groups:
political parties divided in sixteen which 1) are
representative for the status-oriëntation of the
civil identity in society as divided according the four
vocational groups (varna) and age groups
(âs'rama), 2) align with a likewise division
of ministries, 3) form the basis for the divisions of
seats in parliament 4) are fixed in the constitution and
in their organization are heartened by the sitting
government as being independent of the freely organized
coming and going members of parliament organized in the
more nepotistical oriented political parties.
Political parties logically take
interest in organizing and providing as much members of
parliament for the different election groups and thus be
optimally of influence. This is conducive to their
programmatic integrity. Individual citizens, who thus,
also necessarily with respect for their level of
abstraction and experience, are reinforced in their
identity of functioning, may independently of the parties
also choose for independent members of parliament of
their election group and/or have a political career by
gaining renown as defenders of the interest of their
election group. A civilian normally, considering age,
changes his election group minimally three times in his
life, but is also allowed to stay with his service
delivered to a group standing for another category of age
and/or profession (e.g. in education which predominantly
stands for the interest of the development of the
youngsters). The election groups represent a calculated
human rights identity -management policy which precludes
one-sided decision making, repression and the neglect of
certain societal groups. They warrant a, for the sake of
civil political trust, optimal tuning of the legislative
and executive powers of state (see further the program
for a filognostically
responsible political
program (still
in Dutch) and a graphical representation of
civil
identities).
Emancipation:
The process of
the gradual elevation of or liberation in service to the
soul. It concerns the step by step developing of the
personality of a self-reliant mature individual. All good
education guides towards mature self-reliance and
self-realisation. Materially taken it means to become an
equal to a certain standard of civilization. Spiritually
it refers to the process of gradual liberation beginning
with listening, speaking and remembering ending in
friendship and finally surrender to the dictates of the
soul (pict.).
Filognostically it entails the internalization of the
authority of the different teachers in the fields of
science, spirituality and religion. Emancipation is so
the evolution of devotion in one's relating to
enlightenment. This consists of nine activities which are
the result of the combination of the three different
forms of uniting one's consciousness (in knowledge, in
work and in voluntary service) and the three disciplines
(of the impersonal - the ether -, the local - the
material, and the personal - one's
time-order).
Vedic is this process
of becoming called bhâgavata dharma and is
it somewhat differently described.
Stages of development
in devotion, the emancipatory actions needed thereto, and
the vedic equivalent to it:
Enlightenment:
freedom from
desire, surrender to the inner voice of logic and reason,
the sovereign, selfresponsible attitude with wisdom in
self-realization. See also the concept of
liberation
which refers to the service of or being of service with
this position and the concept of schizophrenia
as the failure of enlightenment. The vedic equivalent:
kailavalya.
Equation
of time: the
dynamic difference between the clock and the sundial, as
determined by the tilt of the earth its axis and the
elliptical orbit of the earth around the sun. The
equation is a composite wave which from November till
February delivers a deviation with a maximum of half an
hour relative to a clock that is not corrected. The
so-called Tempometer
is the -
astronomical - clock that counting with the equation
always says twelve when the sun passes through the south
(see also the page for the
equation of time).
Ether:
a chemical
compound known as 1) dimethylether CH3-O-CH3, 2) a term
commonly used to describe the medium of the radio, and 3)
classically s the element of the spirit. Below the
considerations about the second and the third classical
definition.
Historically:
a classical term for the medium of the spirit.
According to the ancient Greeks was it the substance from
which light emanated. In greek mythology the god Aether
is the soul of the world. By vedic culture this is
corroborated in which the ether as the sky is also called
akasha, the element that represents the fifth
basic one of creation after fire, water, earth and air.
The Supreme Personality of Godhead in vedic theology may,
according the Bhâgavata Purâna
11.5:
19
e.g., be considered the personification of the ether
and as an element may it be regarded the representation
of the supersoul, like with the Greeks. The Chinese, by
name of the neo-confucianists, call the ether qi
and consider it the basis for the generation of the
creation and as that in which it also dissolves. To the
way of the human virtues must according to them the
troubling of the ether be cleared.
Modern physics in
argument about it: In modern time, Einstein built his
theory on the denial of the ether since it couldn't all
that easy be proven by experiment. Thus he postulated his
theory of constants, the so-called theory of relativity
he himself preferred to name a 'theory of invariants'. A
theory indeed, for something that is difficult to
measure, might still exist. And so are variations in the
speed of light found in an experiment indicative of a
fixed frame of reference like the ether. Ever since
Einstein introduced his theory, have there been doubts
among physicists whether the speed of light in empty
space would be such an absolute constant. The ancient
philosopher Herakleitos said that in principle everything
is in flux (panta rhei) and the later french
philosopher René Descartes stated that empty space
does not exist, for according him all the cosmos is
connected in force fields. Thus, looking at the stars
keeping their place in the galaxy, it is difficult to
deny the force field of the galaxy holding them together
and possibly influencing the speed of light. Also may, as
was proven by modern experiments, light travel faster,
e.g. laser light under special circumstances. And so is,
being serious about the evidence of the speed of light
not always being constant, the stars moving around in the
galaxy and the insight of possible and plausible new
interpretations, of e.g. Maurizio Consoli, of the
Michelson and Morly experiment to measure the ether, the
existence of a fixed background by theory and observation
confirmed. That fixed background may indeed be described
by the concept of the ether or the effect of the
electromagnetic force field of our galaxy. In other words
leads this theoretical position to the idea
that the ether is our life, that the
conditioning to the ether, through the cyclic of time
connected with it, specifically is formative to our our
spiritual as wel as our material life. We therefrom speak
of the ether when we relate to that force field and
experience our mind in that sphere as the 'sound in
the ether ', as the classical hindu-scripture the
Bhagavad Gîtâ confirms. The mind, thus seen,
springs from the ether in our being identified with the
cyclic of the timing of our material actions and finds at
the other hand its peace again with the meditative
expansion of us souls detaching on the primordial ether
of space-time.
Even though Einstein on the basis of
the absolute of the speed of light and his special theory
of relativity is presented as being the source for the
refutation of the existence of the ether as a material
element, must the case be considered differently.
Einstein later on in 1920 returned to the subject of the
ether when he described it with 'according to the
general theory of relativity space is endowed with
physical qualities; in this sense, therefore,
there exists an ether.' His idea of the ether as
being space with characteristics of gravity, is
relativistic as opposed to that of H. Lorentz who
departed more from an absolute concept of time with the
ether. Einstein's insight led to the notion of the
existence of different forms of ether which historically
can be traced back to the three forms of Vishnu, knowing
Garbho- Kârano-and Kshirodakas'âyi Vishnu
(Satvata Tantra), which to themselves constitute
the three representations of the ether of space-time,
galactic space and the curved space of material objects
as planets and stars. The first, the ether of space-time,
is expansive and linear, the second, the galactic, is
contracting, cyclic and creative, and is known as the
'Creator', 'Something' or the Force' and the third one,
the planetary or local ether, is electromagnetically
determined by the characteristics of the object in space
and is also known as the radio-ether. The insight of
Lorentz concerning the true time of cyclic nature with
the ether is of assistance in confirming the filognostic
thesis that says that when the time of the clock is equal
to the true time of nature, the instability of the
experience of time or psychological time then is
terminated (see also the definition
of Time). Thus
served Einstein and Lorentz filognostically not each
others refutation, but served the two, both in favor of
the ether, rather the support of filognostically
commensurate arguments. What does perish in this debate
though is the notion of the constancy of light speed in a
vacuum.
So must
filognostically, viz. loving the knowledge, be said: the
ether as the effect of the force field of the galaxy,
which constitutes a fixed background which might be
influencing the speed of light, does exist on classical
grounds as well as on the ground of reason and logic, the
observation of the order of the stars spinning in the
galaxy (the universal ether), the red shift of the
spectrum of galaxies (the primal ether), and the
gravitational lenses around stars (the local ether); an
exitence confirmed by the description of Einstein and the
interpretations of the experiments done. Thus constitutes
the ether, in its relation to cyclic time, a viable
paradigm. This paradigm is defended at this site, as the
unifying idea of the combined cyclic of natural time, the
expansion of space-time and the stable self-awareness of
having a soul of balance - or witness of the time -
therewith, which as a paradigm scientifically,
spiritually and personally correctly respected, as well
offers room to the classical philosophy and theology, as
also to the analytical, artistic and spiritual
association, as also a to-the-point empirical perceiving,
theorizing and experimenting in a mechanistic sense. In
fact are the two seemingly contradictory departments of
our cultures united when we, with the assumption of a
filognostical, or syncretic form of spirituality free
from speculations, are no longer denying the existence of
the ether.
Conclusion: The
concept of ether as known from the classics implies a new
paradigm of culture for the twenty-first century which
states that, after the geocentric paradigm of Ptolemy and
the heliocentric way of thinking we entertained ever
since with Galileo Galilei, there is the order of life
and thought as derived from the galactocentric relating
to the fixed background of the forcefield of the planet
and the star, the galaxy of our universe, and all the
galaxies of the cosmos that together constitute the
reality of the one, but divided ether, the Force
so to say. It is for this reason that the Hindus speak of
the mountain Meru on which the creator Brahmâ
resides in the center of the universe. Ever since we
photographed this mountain of stars in the middle of the
galaxy heaping about the black hole in the center at
Sagittarius A, is the Bhâgavata
Purâna
5.16: 7,
speaking about it as stretching upwards as far as
downwards, not that allegorical anymore.
Implications:
Accepting the full reality of the ether, as it always was
respected in spiritual and religious exercises to the
cyclic of time, must, wishing such practically as a
common notion of civil order and sober culture, in the
meditations on the cosmic expansion of space-time with
it, the ether be kept in mind as a stable time-base for
e.g. a cakra-calendar. One then has with, next to the
respect for the order of the sun and the moon, e.g.
birthdays celebrated in respect of the precession of the
equinox, - the drift of the stars in the galaxy who are
every year about twenty minutes further up in the
calendar-, or a special day set to the galaxy center in
remembering the day when we are closest to the point of
spin, so that one may speak of a galactic new year (at
2000, O hr 6-7 July). The ether as a stable basis of time
also leads to the notion of 1) a tempometer as an
improvement to the standard time clocks, and 2) a
deregulation of those legal settlements of time that defy
the natural order of cyclic time. Thus seen in the
culture and thus furthermore also reflected in the
educational system, is the concept of the ether of
relevance to the personal and collective integrity of the
scientific, spiritual, religious and thus also political
interest of a truthful strategy of cultural maintenance
and order of relating to the forces of nature, we at this
site have baptized with the name filognosy: the straight
love of knowledge in cultural comprehension.
Fields:
in summary there are basically four fields of action:
the social field of the false ego as settled by the
cakra-order of one's free association; the physical field
of the material elements as settled in one's individual
enterprise or business; the individual field of the
private sphere as settled by the religion or religious
duty; and the spiritual field of one's clublife defining
one's liberation or social service. Religion covers the
latter two fields and one's concrete material interest is
covered by the first two. The fields are the result of
comparing the quality of one's life with the quantity.
There are also inner fields of action referring to the
different dimensions of the functioning brain
(see
picture).
The external fields of
action relate to the civil virtues and the difference
between the quantity and the quality to the vaishnav
dictum: 'man is qualitatively the same, but
quantitatively different from God'. The internal
fields relate to the difference in brain function
constituting the duality of the causal. The external
fields result in a fourfold division with the duality of
as well 1) the qualities of being concrete or material at
the one hand and the being abstract, transcendental or
metaphysical or ideal at the other hand; and 2) the dual
nature of the quantity of being singular or individual at
the one hand and the being numerous or social at the
other hand. The four options put in a matrix result in
four types of fields that are recognized as the
individual of the concrete and the ideal, and the social
interest of the concrete and the ideal. These four add up
with the fields as mentioned by Vyâsadeva in his
verse (13:
5-7) in the
Bhagavad Gîtâ concerning the fields: the
unmanifest (social ideal), the false ego (social
concrete), the material elements (the individual
concrete) and the intelligence (the individual ideal).
These four fields also cover the four basic civil virtues
(vedic: the purushârthas) of settling the
association in a club or union (the ideal social), the
lust (the social concrete) the economy (the individual
concrete), and the religiosity (the individual ideal).
The four fields managed in balance are part of the
cakra-order which assigns the days of the solar calendar
to the individual ideal and the social concrete fields
while the days of the moon are assigned to the individual
concrete versus the social ideal fields. Another
important filognostic mark to the fields is the notion
that man not equipoised in the fields of action isolates
himself in fixations to one of the fields and thus
arrives at his political parties that in opposition in
parliament never do agree to a righteous division of
seats for the representatives of the people so that the
so-called status-orientation election
groups
(varnâs'rama) and an according
redistribution of state departments is needed. The fields
in egotistical political opposition represent then the
socialists (social ideal), the extreme or nationalist
right-wing (the social concrete), the rightwing liberal
of business interest (the individual concrete), and the
religious, private parties of the conservatives (the
individual ideal). These different parties in case of
material
corruption
decay into the four dictatorships of communism (social
ideal), militaristic fascism (concrete social), elitist
capitalism (individual concrete), and dictatorial and
terrorist fundamentalism (individual ideal). Coalitions
of these forms of 'yielding to the dark side' result in
world wars. The remedy to preclude all this misery
consists of the filognostic dicipline of living the
equilibrium to the fields of action with the
cakra-order
which is only really possible with the regulative
principles (renunciation, yama)
and the transcendence to the levels (the eight
limbs, ashthânga)
(see also the picture
on the values
and the
levels of transcendence).
See also the page
concerning the
fields,
the
cakra-order,
the
synopsis (I-b)
and the
Full Calendar of Order
The internal fields
consist of the three dimensions of the brain function and
relate to the division of one's hours over the day. These
dimensions concern the dualities of the frontal/occipital
regions of initiative or personality and the receptivity
or the perceptive regions (vedically the
karmendriyas and
jñânendrîyas), The vertical
interest of the intellectual as opposed to the emotional
centers (the jñâna-interest opposing
the bhakti interest of yoga) and the lateral
spacial interest as opposed to the time-interest (the
interest of ether -control or akasha, versus the
conditioned order of time called the cakra-order
of kâla). Also in these fields must the
healthy individual keep his equilibrium in order not to
corrupt in personal perversions or psychopathology. With
the receptive region divided to the lateral arrives one
at the interests of nature (time-perception) versus the
form (space-perecption) while the active regions relate
to the person (space-control) and the doer
(time-control). These four set against the vertical
dimension of the mental as opposed to the physical or
emotional interest results in the eight different main
activities for a normal day of activities of an
individual: passive mental: meditating to nature and
dreaming the form; active mental: studying and voluntary
labor; receptive physical: hobbies to ones nature and
housekeeping to ones form; active physical: socializing
to the person and laboring for others to the doer. The
imbalance between the different inner fields of a normal
daily schedule - which results in pscyhic trouble -
necessitates the different days of study, fasting and
celebration that compensate for a lack of action
concerning especially the fields of voluntary or
charitable labor, studying and meditating, and the
socializing outdoors. These days are covered as well with
the
cakra-order of filognosy
(see as well under civil
virtues in
relation to the fields of action and the time, and under
causlity).
See
also the page concerning
the
fields, and the
tempometer
and lunar
table
for
timing ones days to the sun and moon.
Filognostics:
people associated
in their devotion of filognosy. There are, according to
the degree of experience or commitment, three types: the
beginner, the advanced and the acknowledged or 'pure'
filognostic. Even though the filognostics are usually
found among the devotees of the traditions, or under the
believers, constitutes the filognostic the respect for
and of the integration of all the nine teachers.
After one year of associating with experienced
filognostics under the lead of a pure one, may one take
initiation into the status of being experienced by
vowing: 'truthfully and faithfull I promise to share
and care'. One on that occasion also may receive
confirmation of one's 'nick', or spiritual name,
representative for ones style of associating as perceived
in the filognostic commitment.
Vedic reference: Adhikâri;
beginner: kanishthha, advanced: madhyama
and uttama, a pure devotee. See also: the
filognostic prayer
and the Filognostic
Association.
Filognosy:
love for the
knowledge of self-realisation
as inspired by as well the western as eastern concepts of
emancipation
that together make for the integrity of the
different views,
forms of logic
and
intelligence
one finds in modern society on a global scale.
Literally the term
means: love for knowledge. The term is used to contrast
the term philosophy as not just the love for wisdom or
its development
is the goal but more the love for knowledge, the
spiritual knowledge of Christianity or gnosis if you
like, as it is in its entirety. Filognosy is an inclusive
way of thinking trying not to exclude anything. In the
concrete world the term implies the practice of inducing
oneness and harmony of consciousness in the fields of
facts (method/science), principles
(analysis/spirituality) and the person
(personal/politics) by means of contemplation, discourse
and service to the natural order of time in association
with the ether, as the method for countering the troubles
of not knowing (see also the instruction
site Filognosy).
History:
filognosy, initiated by Aadhar (René P. B. A.
Meijer) started as a meditation exercise in a New Age
center in the late nineties in Enschede, the Netherlands.
Later on it developed the status of a lead of scientific,
spiritual and religious reform in general, based on the
vedic knowledge handed down from the indian philosopher
and sage Vyãsadeva, who lived about five thousand
years ago. Aadhar translated the S'rîmad
Bhãgavatam
faithful, in following the example of his precursor in
Holland S'rî
Hayes'var das
(H. v. Teylingen - 1938-1998), and presented it on the
internet. Filognosy as such is his summary and comment to
the vedic knowledge involved in reforming his life to the
values of yoga philosophy in a narrow sense and the whole
field of western scientific thinking, spirituality and
the by the person determined politics in a broader
sense.
Classical
reference: the classical reference for the division
is formed by the six darshanas or visions
fundamental to the philosophy of India that constitutes
the basis for the structure of the knowledge of
the
Bhâgavata
Purâna
of Vyâsadeva. To the filognostic version of the
sixfold of the philosophical method, paradigmatic
science, artistic analysis, the transcending
spirituality, the religiously connoted personal and the
political of comments and compromising adaptations, is it
so, as it is with the original darshanas, that the
visions have in common:
- 1) The concept of a
conscious and continuing self or soul.
- 2) The concept of
the cross or workload an individual, family or nation
carries.
- 3) The perspective
for a solution of being liberated in
service.
- 4) The
acknowledgment of the authority of an established
culture of literary reference.
In western philosophy
we find with D.
Hume in his
Treatise on Human nature (I.III-1 - About
knowledge) a division in seven terms with which more
or less the filognosy can be described as the
identity of the similarity in philosophical
considerations concerning the natural order of the
relations of time and place, to which the
relations of quantity, numbers, the beauty and the
art of analysis, combined with the quality of the
level of transcendence and connectedness in
austerity, lead to the arguments of cause and
effect in religion and biography of the science of
the person, in such a way that in the end the
opposition of the politics of societally assuming
responsibilities is attained. With the political
opposites is the filognostic, contrary to the
materialist
who identifies himself onesided, then united in his
consciousness
of the dualities. He oversees the structure, he sees the
coherence. Ultimately is the filognostic a
yoga-practicioner
following the dictum: 'unity in diversity'.
Political
relevance: The filognostical found opposition between
political parties and
election-groups
so constitutes the social and personal reflection of the
quest for the integrity of :
- 1) The
balance between the fortune and the six basic
divisions which as well define the materialism with
the conflict of the ego of material compensations and
obscurity belonging to it.
- 2) The virtue
of the quality versus the quantity in the internal
and external fields of action.
- 3) The
representation of the personal versus the
impersonal relating to the source of knowledge in the
form of teachers.
- 4) The
identity and age of status-orientation groups
and degrees of experience with which the game of
societal order is played by each and everyone.
In short is filognosy
politically concerned with finding the equilibrium of
the virtue of the representation of the
identity.
Etymology: the
word filognosy is derived from the greek word filo - love
and gnosis - knowledge. Thus the meaning in the sense of
love of knowledge.
Vedic
Equivalent: the spiritual knowledge of filognosy is
closest to the vedic term âtmatattva; which
literally means, the principle or reality of the soul,
which is also described as spiritual knowledge in
general.
Philosofical
classification: philosofically may filognosy be
described as naturalistic idealism.
Logo: symolically
presented, looks, after the
prayer of filognosy,
the integrity of the filognostic commitment like
this:
See further:
-
Filognosy
or the Orde of Time - How to have a
life?
A good introduction to the field of filognosy is formed
by the introductions and the synopsis of the different
sections of the site The Order of Time.
- Filognosy
- basic instruction site offering definitions, so-called
rounds, filognostic art, a list of basic terms and
more.
- The
filognostic Confession
- the basics of the filognostic tenet summed up in 170
articles.
- A
Small Philosophy of
Association
- filognosy clear about the political implications.
- The hypocrisy
if one is not integer with the civil virtues, the fields
and the principles.
- The
GameWiki page on
filognosy.
Galactic
year: a year
described by one revolution of the earth around the sun
in relation to the center of the galaxy (localized at
Sagittarius A). This year is actually a galactic day for
it takes about 226 million years before our solar system
has made a real year in describing one full circle around
the galaxy center. The galactic year is of importance in
relation to the respect for the ether and the long term
cultural and personal continence with it because it steps
up with one day in about 71 years forward through the
calendar (see
galactic time pages).
God:
most often God
is understood to be a person
of a transcendental nature, also called the Lord. Since
several Lordships stressed the importance of not being
God themselves but just being the prophet, son or
teacher
of God, the term impersonally refers to a mystical
omnipresent all-knowing and worshipable Supreme Being or
Supersoul. Scientifically the term seems to refer to the
power (or the soul)
of the (omnipresent, all-knowing and respectable)
conditioning cyclic of time
in relation to the ether,
or the 'Force', determining the material structure and
consciousness
of any living being. It is clear that God can be anything
or anyone while the reverse is not true, being just an
element and not the category. Thus God is a person, while
at the same time the person is not God (also see
pict.
of types of divinity and pict.
of the opulence or wealth of God).
• There
are three characteristics of divinity: maintenance,
creation and destruction (see modes).
• There are three qualities: eternity (from the
constant witness that is the soul,
consciousness
(of the natural
order of the sun, the
moon and the
stars, and bliss (the result of doing yout duty, of
dharma).
• There are three schadows: infatuation from
attachment, dictatorship from false authority, and
madness from a lack of discipline..
God can
filognostically, to the degrees
of experience,
also be described as the Self of the selves, the Ego of
the egos and the Soul of the souls. God as the Force
or as 'something' is in a multicausal
sense understood to be the impersonation of the
ether,
or the other way around the ether
as the reflection of the integrity of the person of God
(see also modes).
Hypocrisy:
Hypocrisy
or equilibrium?
Hypocrite
is one when one is keeping up appearances, when one acts
as-if while one in fact doesn't know or didn't succeed in
figuring out how to combine an outward correctness with
the inner harmony and balance of an essential
virtue.
Thus it becomes evident that the counterpart of hypocrisy
is formed by the virtue of an inner equilibrium; or that
one the correct way is virtuous with one's external
behavior in the different spheres of life or
fields
of action.
Equilibrium is
there with the 'heavenly virtues' (see the Confucianism
of Zhi
Xi) when one
properly matches the virtue
and the field
(source: Hinduism - khetra) in accord with the
order of time (see filognosy
and Islam); in other words, when the ether
is no more clouded. In matters of business is one then
dutiful with the money, in private is one then of insight
in the religious sense, concerning the ego is one then
humane and trustful and in one's clublife dominates then
the certainty and propriety of a ritualized
respect.
Hypocrisy on the
contrary is when one clouds the ether
by not
respecting the regulative
principles (see
also values),
so that an ego is formed characterized by false
appearances. In terms of business matters serves the
falsity of dutifulness then the masking of deceit,
exploit and price-fixing. Private serves the falsity of
the understanding then the masking of calculation,
attachment and infatuation. Concerning matters of the ego
serves the falsity of acting humanly then the masking of
the hysteria, inequality and a personality cult. In the
field of one's clublife serves the appearance of a formal
correctitude the masking of a sexual
obsession,
institutional power and favoritism. Each of the thwelve
forms of hypocrisy implicates a policy of deception in
which one is virtuousin the wrong context or in which one
with one single field interest tries to cover all
virtue.
Thus is then in the field of business activities the
striving for religious virtue simply deceptive, the
regulation of lust exploitation, and the striving for
liberation
(from competition) a falsy fixed price. Thus is the
ambition to make money in the private sphere calculation,
the regulation of lust in private attachment
and is striving for liberation in the private sphere
infatuation. To get the ego
healthy on the basis of money is drawing attention or
unsollicited advertising, based on religiosity is doing
the ego
a form of
inequality and is the endeavor to find liberation
in it a personality cult. In the field of associating
with others when one in a club strives for the regulation
of lust is a sexual
obsession, the
religious constitutes so a heartless institutionalized
power, and the striving for money is then a form of
favoritism. One could also state that hypocrisy is the
result of ulterior motives.
see also:
values,
principles,
principles,
fields,
filognosy,
materialism.
Identity:
Being identical to
oneself, to the same continuing life, the sameness of
essential character. It usually refers to the image
people have of oneself and the accordance of that image
with the way one sees or wants to see oneself. Familiar
with oneself, there are positive identifications. The
opposite is defined as estrangement. Formal
identification is called problematic as the real (unique)
person seems to disappear in the uniform of a group.
Materially the term refers to being properly oriented in
one's selfimage to the here and now in the space-time of
one's body. Being disturbed in this belongs to the
definition of mental illness: one is depersonalized or
disoriented not aware of one's responsibility for the
place and timing of one's own body. Filognostically
mankind is known to suffer an identitycrisis being -
politically - split up (divided) in the awareness of
place and time: the international pragmatical timesystem
threatens to devour the person and his culturally
authentic identity in his feeling of natural timing to
his own place (the soul of that being denounced as a bad
or nationalistic ego). Therefore one is filognostically
considered self-aware having realized a formal (material)
identity without losing oneself in the uniform or other
behavior of a group. The formal of the sixteenfold
identity of the status-orientation is settled to the four
vocational interests (of being a friend, a provider, an
initiator, or a person of guidance) and the four
agegroups constituting the status (youth, young-adult,
middle-aged and old-aged; see also color
code, the
pict.
and the The
Game of Order).
The falsehood of the
civil status-orientation of identity is checked in the
eight levels of abstraction that offer the transcendence
or the metaphysical and thus facilitate the freedom of
choice and relativizing that one needs not to end up in a
class-struggle or a caste-system. This transcendence is
accompanied by a certain understanding for the necessity
of the different
operators, or functions, of the identity at each
level and to
each degree
of commitment
or mode
of experience
(self-ego-soul), to which is found a refinement in 24
identity-functions. Identification devoid of the motives
of the soul is considered the cause of attachment (which
leads to a loss of intelligence). Vedic:
varnâs'rama-dharma (see further the
wiki-page
on identity).
Illusion:
something false taken to be true. Usually applied to the
difference between being materially identified and
spiritually directed. The impermanent or material is
considered illusive as it is doomed to change while the
management of the form, the spirit resulting from
alignment with the soul, and the soul itself is
considered eternal as it refers to the invariance of
self-awareness and the reality of change, time itself.
Vedically seen is illusion the 'not-this'-awareness
(mâyâ).
Illusion or
truth? Thus one thas to the concrete of nature the
three
basic elements
of which we are certain and are there also the
three
disciplines of
the respect for the integrity of the completere thereof.
Set against eachother one thus has a scheme showing nine
realms of knowledge of which we either speak of illusion
or truth, depending on the quality of the equilibrium one
has to the civil
virtues of the
alignment
with the soul:
With the
time
order
we factually respect the time.
With the law are we principled with the
time.
With the religion we are personal with the
time.
With the power we are factually in favor of the
space
we occupy.
With the intelligence we are principled with the
space.
With the ego we are personal with the
space.
In our labor we are factually concerned with our
matter.
In politics we are principled with the interest of our
matter.
With the capital we are personal with our being
materially
groomed.
In these realms of
knowledge we speak of either illusion or of truth; in
other words, the time order can be false (standard time)
or be true (natural
time); the law
may be false (legal settlement of time) or be true (to
the human values
and the
commandments); the religion may be false (to the linear
week order) or be true (directed to the sun and moon);
the power may be false (going against its nature) or be
true (with respecting nature); the intelligence may be
false (paradigmatically divided) or be true
(syncretically aligned in filognosy);
the ego
may be false (in identification with the material
interest) or be true (as the I of the soul); labor may be
false (with an ulterior motive) or be true (voluntary
without an ulterior motive); poltics may be false (to the
interest of the party) or be true (to the interest of the
election
group and the
order of the election
groups); and
capital may be false (serving selfhood) or be true (in
service of righteousness).
Vedically seen is it
the 'not-this'-consciousness. The mantra to curb it:
neti,
neti or:
nor this, nor that.
Illusion in
filognosy. Filognostically we speak also of illusion
with the supposition that a single form of logic would be
the only form of logic in association with the three
basic disciplines of one of the four operative causes of
the person, the form, the norm and the doer: the logic
then may be true and valid, but is nevertheless a
perfect causal illusion because one is not aware
of the fact that just as well, with another order of
reasoning, another just as valid type of logic may be
found. In materialism
this type of illusion is common practice.
Intelligence:
in short the sum of experience. Psychometrically it is
the level of accomplishment relative to that of others
with the same age. Spiritually it is the ability to align
with the interest and values of the soul. From this the
definition of stupidity is derived: it is stupid to defy
the ideal. (see also fields)
With the intelligence
as a form of, a kind of, discrimination, we speak in
filognosy
of three main types of intelligence:
a) the
internal intelligence of the
fields
of action
associated with the different parts of the brain,
b) the external intelligence associated
with the fields
of action in
the outside world and
c) the integrative or filognostic
intelligence relating to the different forms
of logic
and
causality.
And thus we have
internally:
1 - an
intellectual, abstract-intelligence of the gray
cells, the cortex,
2 - an emotional-motoric intelligence of the
lower centers,
3 - a perceptional intelligence of the
back-brain,
4 - an intelligence of the personality and the
initiative which is frontal and
5 - a spacial intelligence, or the spacial
ability, which is of the right hemisphere and rather
"macsculine" and parallel, and
6 - a language-capable intelligence wich is of
the left hemisphere and rather serial and
"feminine".
Externally we
then have:
1- a
material, practical intelligence of math and
dexterity in endeavoring,
2 - a moral or religious intelligence of
liberation
in individual self-responsibility,
3 - a spiritual intelligence which is of
enlightenment
associating in unificiation and
4 - a socially concrete intelligence which is
more of the ego
living to its lusty nature to have a good
time.
To the integration
of the intelligence we then also have,
epistemologically:
A) the six
forms of filognostic intelligence associated with
the six views
of the logic
to the disciplines
and the causality,
together with
B) a seventh, viz. the constructive
intelligence, which is evolutionary or
emancipatory and stands for an simultaneous evolution
of all the views of the intelligence. (see
logic)
C) Further are there epistemologically also the, from
a material perspective, non-valid forms of
intelligence which represent the five forms of
meditative intelligence: the three visions which
are the positive-formative,
enlightened-normative and
liberated-substantive ones that each for
themselves confirm their own disciplinary reality with
a separate type of intelligence, together with the
into the two forms of constructive, evolutionairy
logic decayed intelligencies of: 1) an intelligence
directed at the past, or a retrospective
intelligence, and 2) one standing for the
meditation on the future, viz. a so-called
prospective intelligence.
With all these forms of
intelligence evolved in a balanced manner one may be very
intelligent in a filognostic way, but still be af an
avergage score with an achievement directed
intelligence-test.
Level:
levels there are eight. They represent the level of
abstraction typical for an individual or an individual
identity.
These levels lead to identity
operators
defining the different degrees
of experience
or modes
a player of the
Game of Order
has (see further transcendence)
Liberation:
redemption, the
goal of spiritual exercises. Often associated with the
concept of enlightenment. Opposing to enlightenment as
being the (sometimes sudden) result of detachment (think
of "a sigh of relief" when something drops away), has
liberation a broader meaning in the sense of also
arriving at a concept of servitude to that which brought
the enlightenment. While enlightenment falling short of
formulating what should replace the burden that fell away
carries the danger of psychic derailing, is liberation
seen as a higher purpose because of its including the
idea of service to the ideal, God, the soul, the Order or
the community. The concept of liberation especially
pertains to realizing a relationship of servitude in the
spiritual field. At the material level one speaks of
attachment if the action is not subservient to the
spiritual goal (e.g. watching t.v. out of 'love for the
fellow men' can be a liberation, on the condition that
one is, to a spiritual authority, able for a day to say
no also to keeping distance that way).
Logic:
in filognosy we speak, according its the six points of
view, about seven forms of logic set apart by their
operativre cause - viz. the four forms of
causality
- and the discipline one departs from. Since each of the
three basic
disciplines
represents a certain causality, is one thus logically
spoken in different ways reasoning from the one disciplne
towards the other. The disciplines
on the basis of which one reasons we call, to indicate
the f0rm of logic:
1) from the facts, positive,
2) from the principles
enlightened and
3) as reasoned from the person
liberated.
As for the
causality is
the logic named:
1) formative in reasoning
towards the facts
2) normative in reasoning
towards the principles
3) and substantive as reasoned
to the person,
4) constructive in the equally
reasoning to all three at the same time, that is to say
in the gradually building up evolutionary wise or
emancipatory.
De three basic
disciplines concerning
the a) facts, b) the principles and c)
the person, as well serving as the point of departure
as the targeted end, then deliver a permutation of the
abc-sequence which thus defines each of the six
filognostic views as a certain type of logic:
• abc:
the positive-substantive logic typical for
politics.
• bac: the enlightened-substantive logic typical
for religion.
• acb: the positive-normative logic typical for
analysis.
• cab: the liberated-normative logic typical for
spirituality.
• bca: the enlightened-formative logic typical
for philosophy.
• cba: the liberated-formative logic typical for
science.
The seventh type of
logic to the constructive cause departing from the three
basic
disciplines is
a self-referring type of logic which in fact terminates
itself: it is the logic of the meditative mind finding
its peace in the realization of the reality of the here
and now. Other forms of logic such as the
selfreferring liberated-substantive, the
enlightened-normative and the
positive-f0rmative type of logic are likewise
self-referring circular forms of reasoning which simply
to the logic constitute the self-confirming of a vision
and which filognostically are seen as forms of logic that
actually are of no validity because of the selfreference.
These also we then see as forms of meditative minding
suitable for the self-correction of a vision.
Matter:
The object of
sentience that by definition of perception must change
(its place & form). Matter we know in three: solid,
liquid and gaseous. Light is the thinnest form of matter
van matter. Light particles may, quantum-mechanically,
also be waves. They are in fact packages of energy
behaving according the way one treats them. That is what
quantum-mechanics means in physics.
How matter
originated and to what it belongs:
- Basic
elements: matter constitutes a basic element of
nature; in reality we have three of them: the
time,
the space wich as a force field is also called
the ether,
and matter. These elements cannot be reduced to
any other element, and are therefore called basic
elements; a kind of holy trinity fundamental to the
entire creation of spirit
life and
form (see pic).
- A condensation
of energy: matter is seen as a condensate of
energy in many different forms or atoms: the primal
ether or primal potency of the force field of
timespace concentrated itself in the beginning of the
creation electromagnetically, solidified so to say
into clusters of galaxies and planets around stars,
because the primal energy of the big bang, as a
reaction to the initial expansion, was subdued to the
conditions of cyclic time. Thus after an initial
expansion - the big bang - rose a countering power,
the attraction, which next condensated the universe
and conditioned it in patterns of spin into life
forms.
- Opposing
forces: matter owes its existence thus to the fact
of the opposing forces of nature of attraction and
expansion wich together make up the equilibrium of a
relatively stable universe. Matter is a manifestation
of the principle of attraction in the universe which
is founded upon the cyclic of time. For that reason is
matter always in flux, the way the greek philosopher
Herakleitos said it: panta rhei, everything is
on the move. Relating to matter one also speaks of
gravity: great quantities of matter like the planet
earth form a kind of magnet which keeps together all
the energy and attracts objects in outer space like
the moon.
- matter as a
one-sided opinion:we speak of materialism
when culturally is not sufficiently taken notice of or
counted with the two other basic elements of nature,
knowing the factors of 1) life (the threefold of
natural tijd)
and 2) spirit
(which is the result of the difference created under
the influence of the ether),
and one thereto on top thirdly pushes off against, or
is in denial with, the integrity of the three basic
elements: de person
in a narrow sense or God
in a broader sense (see further under materialism).
Vedic reference:
matter is called prakriti, the primal ether of the
undifferentiated energy is called pradhâna,
the ether is called akasha and kâla
is the time which threefold is also called
trikâlika, and the person of
God, the
integrity of the so-called complete whole (om
purnam) is the purusha. All these terms are
fundametal concepts in vedic philosophy.
See also: the
modes
of nature as
the natural basis of our existence. The definition
of
filognosy as an
expansion to, or variation, or form of logic
with the threefold of the universe.
Materialism:
is the philosophy reducing everything to material,
quantifiable entities. Materialism is characterized by a
certain morality which simply amounts to the preference
for animal values of the 'I' and 'mine' of the primary
eating, mating, sleeping and fighting, in which fighting
stands for the competitively being obsessed with sex,
money and power as the goals in life one dreams of as the
bringers of happiness and freedom. This type of thinking
opposes idealism which seeks its happiness more in
servicing the spiritual ideals of knowledge,
togetherness, and consciousness, enlightenment, evolution
emancipation, implying a metaphysical, spiritual or
dreamt reality next to the existing imperfect material
world of matter, on the basis of the more classical,
philosophical and theological, divine values and purposes
of man as the highlight of evolution. Those values can
filognostical be described as the human ones of the
duties to share, care, be truthful and faithful as the
preconditions for a satisfying human society. In
filognosy are both the views of idealism and materialism
the inevitable flip-sides of concept of a multiple
causality which, with a lack of discipline in the
management of time and the association, not only
materially (to the form) and ideally (to the norm or the
nature) may be found in opposition, but also personally
(substantive) and impersonally (to the doer) opposing
political being conflictive can go awry. The basis for
the filognostic integration of the the causal mind id
with the Greek found with Aristotle and with the Indians
with Vyâsadeva. Multiple causality is also known to
have a disease-model: a criminal (a psychopath, sociopath
of sex-delinquent) is a freaked-out materialist, a
lunatic of schizophrenic person is a freaked-out
idealist, a freaked out impersonalist is a compulsory
neurotic with a private religion and a freaked-out
personalist is a phobic person or one suffering and
anxiety-neurosis who suspicious with his respect gone for
his normal fellow man trusts no one and tends to
addictions. Freaking out is the consequence of having
lost control when the compensations in the one-sidedness
of the discipline fail. Ignorance, a lack of knowledge
concerning penance e.g., is the fundamental cause of
human suffering, and to serve the purpose of filognosy,
the love for knowledge is the cure - the way collectively
as good as everybody more or less already does, be it not
all too conscious, by means of the social security system
and the U.N. e.g., being obliged by law in respect of the
human rights.
With as its antonym the
term transcendentalism or idealism, is materialism the
mental affliction of confusing purpose and means. Fame,
riches, renunciation, beauty, power and knowledge, are no
purposes but only means to arrive at the person, honest
sharing and service, unification, analysis, order and the
weighing of things. To be liberated in service of the
integrity of these ideals, viz. the Supreme Personality
of God, is the personal purpose, freedom from illusion,
to be sober, is the scientific purpose and enlightenment
with love for the regulative principles is the spiritual
purpose. As a disease, or deranged state of being, is the
affliction , next to the three before mentioned types of
mental disease based on a failing type of logic in the
case of idealism, personalism and impersonalism,
described in four syndromes according one's failing in
the regulative principles of truth, purity, penance and
compassion, which by a normally healthy human being are
respected. These syndromes, that one may also consider to
be political fixations of a to psychopathology tending
attitude of defying the law of time - which keeps
everything dynamical and to the moment conscious -, are
described as follows:
1)
Relating to the truth: the chronic exhaustion
syndrome: from being estranged from the natural
order, especially from the dynamics of natural
rhythms, spins one away from - as 'the lie
rules' - the force field of the natural ether and
the by evolution genetical fixed conditionings, and is
one wearing down in compensations like
managers-syndromes in which one is unable to revoke
the entropy at the basis, in uncontrollable
care-systems which, as if they were failing religions,
iatrogenical more and more become a problem to
themselves and in failing educational systems unable
to remedy a failing home situation and a lost
generation of youngsters; one also speaks of a
cultural neurosis in this context, of a no longer
effectively operating culture. The danger, by some
felt as a constant threat, of more or less suddenly
occurring personal, or else collective decompensations
in individual-social, and collective-national and
international political en societal chaos, crisis and
civil warfare, addiction and suicides, is especially
looming with this syndrome.
2) Relating
to the purity: the perversion syndrome; because
of counter-natural behavior develops one character
deviances consisting of justifications and
cultivations of weaknesses and compulsive, mechanical
and chemical sexual behavior which constitutes a
threat to the personal integrity, general health, the
intelligence and the stability of long standing
relations and faithfulness in marriages; the syndrome
makes, apart from sexually transmittable diseases, for
selfhood and undermines with impiety the professional
and voluntary societal state of general care and
common servitude in compassion with ones fellow
man.
3) Relating to the
penance: the syndrome of economical
imbalance; because one with a lack of penance puts
the money first as the godhead of liberation, gets one
illusioned about the freedom that would result from
acquiring and possessing money and/or possessions,
including a mentality of competition, gambling and
speculation. But from this, one rather arrives at
societal inequity, national and international
political tensions, a security-policy out of bounds
and a poorly functioning economy with unemployment,
which is characterized by an excess of passive,
privately owned, capital at the one hand and poverty
at the other. Also does a lack of penance in this
category contribute to chronic diseases as a
consequence of the obesity resulting from not fasting
and offering, general job-related forms of stress
because of one-sided and dreary lifestyles, and hart
and vascular diseases because of bad eating habits and
a lack of physical exercise at the one hand and a
shortage of rest and sleep at the other
hand.
4) Relating to
compassion: the chronic violence syndrome;
because of structural violence beyond necessity
against plant and animal life is individually for man
the joy of life lost which rises from sharing the
planet (or 'paradise') with all living beings;
increases in the spirit of predation seeking one's
happiness in other matters, the mutual distrust and
decreases the compassion, and grows with the need for
more living space or territory, the chance of personal
derailment with people dropping out, the chance of
meaningless violence at home and in the streets
abreacting the wrong spirit, as also the chance of
collective conflicts fir the same 'I" and 'mine'
reasons. Furthermore is, at a mondial level demanding
too much space for agricultural activities in defiance
of free nature, the ecosphere disturbed, increases the
desertification (fight that and not the inhabitant of
the desert), decreases the biodiversity on land and in
the seas, and is there thus also an increase of
natural disasters.
Materialism
can filognostical as a confusion between means and ends
also be considered as 1) a lack of balance, or mismatch,
between the opulences or forms of fortune of one's
welfare at the one hand and the order of life and thought
belonging to it at the other, ands 2) as a form of
corruption in taking the means for an end. One's
thinking, out of balance in and corrupt with the fields
of action, and the civil virtues, then erodes to an -ism,
a one-sided conviction, which, at the cost of others, is
bent upon a certain notion of happiness rather
demonstrating the deficiency of the conviction in
question. Philosophy is in balance if it consists of love
for knowledge, but heading for, or driven by, power e.g.
degrades it to relativism, the propensity to discard, out
of a need to control everything, all absolutes in the way
of that control. And so are there thirty forms of
corrupted and uncorrupted materialistic imbalance in
relation to the six forms of balance that stand for the
integrity of the opulences in relation to the six visions
of filognosy as a formula 'The method of the
intelligence, is the power of science , in which the
analysis of the harmony, (//), is united in the
renuciation, so that the fame of the person, is heard of
as the riches.' (see also opulences,
hypocrisy
and the synopsis).
Meditation:
serious
consideration according to a plan. Leading the mind back
to the here and now. The conscious act of aligning the
mind with the (values, knowledge, individual and social
reality of the) soul. As with meditation a process of
deconditioning is triggered, the energy released by the
process is usually bound by means of exercises: prayer,
bodily postures and rituals. The classical warning is
that meditation without properly binding the energy in
accord with the ether and its natural order of time,
being released gives the danger of deranging mentally and
socially. The binding of the energy constitutes the
alternative to the abreaction which aligns the ego with
the body when unleashing the energy is done without a
plan.
Filognostically
we speak of five forms of meditation:
1 - the
meditation on the facts (here and now),
2 - the meditation on the principles,
3 - the meditation on the person,
4 - the meditation on the past,
5 - the meditation on the future.
The first form is the
ultimate decisive form (see also intelligence).
Miracle:
An exception to the
laws of nature escaping scientific verification since it
cannot be repeated at will but is dependent upon the
necessity of grace. Miracles form the proof of God a
Lordship can deliver as, scientifically taken,
incidentally the power of time conditionings can prove to
be stronger than a law of nature. Also the power of
magicians depends on the ability to manipulate the
conditioned expectations of onlookers by diversion and
proper timing. This makes it difficult to distinguish
between miracles and repeatable tricks. Another way to
define miracles is to consider them as being an
imagination of reality itself ('reality itself imagines')
proving matter just to be a kind of thought; an idea akin
to that of quantum-mechanical indeterminacy.
Modes:
there are three
modes. They reflect the degrees of experience of a player
in the
Game of Order.
The three modes are: self-mode, ego-mode and wisdom-mode.
The modes represent the three basic disciplines of
filognosy. They are also called the modes of nature in
accord with the passion or movement, the ignorance or
slowness and the goodness or knowledge. Pick a mode and
surf on to your mission to find an identity operator. A
third reference is formed by the three forms of divinity:
maintenance, creation and destruction. The vedic
equivalent is called gunas
(see pic.).
Neurosis:
literally it means to have weak nerves; it is the more or
less chronic state of being unsure of oneself regularly
running into states of fear. It is considered the normal
state of consciousness of modern man being confronted
with the schizoid of the ego society caught in
oppositions which is therefrom effective. Often
psychotherapy is mentioned as the best cure, but it is
generally doubted whether therapeutic discussion will
change anything to the schizoid condition of being
adapted to modern society. The filognostic cure means to
develop another consciousness of time thus managing a
resistance against the normal diseasing
conditioning-force of material attachment.
Operators:
basic identity
functions
differing to the levels
of abstraction
and the degree
of experience.
There are twenty-four operators (see the
Game of Order: Levels).
Opulences:
the six forms of fortune which one, as the means of
knowledge, has in mind in the defense of the six visions
of filognosy. To each vision belongs a specific means of
fortune: philosophy (the method of arguing) builds on
knowledge. Science builds on power, the
grip of a paradigm or of an instrument of measurement;
analysis builds on the ideal division, the beauty
and harmony; the connectedness of spirituality builds on
the renunciation; the religion or religiosity
builds on the fame; and the comments or the
political builds on the riches (see
picture).
Linking an opulence to
another vision
results in the form of the imbalance of an -ism, a
materialistic,
one-sided notion, a folly making for a compensation which
is unstable in society. One is corrupt with the opulences
if one takes these means of knowledge for ends. Balance
though with the opulences results in the six cultures to
the defense thereof which (only taken) together
constitute the integrity of filognosy:
Hinduîsm (the culture of knowledge),
Buddhism (the cultivation of sobriety):
Taoïsm (the culture of harmony in duality),
gnosticism (the culture of spiritual renunciation
and unification in between the scientific and the culture
of the person), Sufism (the culture of the
integration of the religious) and Vaishnavism (the
actual political culture of the comments to be integer -
Vishnu - with the riches - Lakshmî).Vedic
equivalent: bhaga,
classical gnostic equivalent: pleroma.
Person:
the self of logic and reason; the unity
or integrity of the consciousness
of time. In the second sense is the notion of the person
related to the concept of the ether.
The person is filognostically also known as the integrity
of the trinity of the soul, the spirit and the ego
(pict.).
The soul is the (in holiness) shared selfawareness, the
spirit offers the freedom of choice and he ego is one's
identifivation with one's self-interest, the
I-awareness.
The personal constitutes one of the three basic vision
in
filognosy. The
other two are one's thinking in favor of the factual and
one's thinking in favor of the principles.
Filognostically consists the duality of the personof the
opposition between the church and the state, between the
personal religious experience of life at the one hand and
the politics of one's free expression at the other hand.
These represent the duality of the vision one has on the
personal wich one develops with the opulences of time:
the riches and the fameas the knowledge means to arrive
at self-realization.
Vedic reference: purusha
The logic for the sake of, in the direction of, or
towards the person we call substantive.
The logic of thinking from the person out to the world or
towards the essence is called liberated logic.
Zie ook:
Psyche|
God|
Visons|
Tetrade
en Triade
Prayer:
A filognostic
prayer is a mantra, or a sound vibration to get rid of
the ruminating mind. The mantra most primal and true for
every language and thus also of use in filognosy is the
sound vibration of AUM, the primal vibration uniting all
other sound vibrations. The basic prayer of vedic reform
in filognosy says: 'truthfully (sathya) in compassion
(dayâ), austere (tapah) be faithful in purity
(s'auca)'. This is the text following the Sanskrit of the
regulative principles of uniting the consciousness in
yoga
with the so-called vidhi. In summary it says
filognostically (see also: logo,
picture):
May peace with the
natural order, (pax)
rule the world in respect of the truth,
(veritas),
sharing all with each in moderation,
(temperantia),
faithful to the cause of unity
(patria).
- Other filognostic
prayers are the great verses (great: can as well
individually as together, as well in silence as aloud be
performed):
"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." (Source)
The
meditation-mantra for the ether
(expressed when one does one's
yoga-exercises):
"Aum..., earth, the
ether, heaven;
that vitality we pray for;
the grace of God for everyone;
the mind pure in harmony."
De vedic reference for
this mantra is the so-called
gâyatrî-mantra.
And the food song, to
be expressed when one together partakes:
"This body itself
ignorant,
the senses toiling not a friend.
The soul obscured in lusting first,
one's apetite a lasting thirst.
The tongue thus of one's body is,
most difficult to do of all that is."
"So good for us o My
Sweet Lord,
you grant this food to Your accord.
In self control now this tongue subdued,
will this food now by us be chewed.
Your goodness we owe this for sure,
the two of You graceful ensure:
For the Song, for Always,"
"With the Ether, with
the Time,
with each other, free sublime.
Sing together, listen, partake,
talking, down town, working, awake."
"The food of
Love!"
"Cakra!"
(filognostically rephrased from the vedic vaishnav
version)
a filognostic prayer is
a mantra. The basic prayer of vedic reform in filognosy,
that following the Sanskrit to the regulative principles
of uniting in yoga with the so-called vidhi speaks of
'truthfully (satya) in compassion
(dayâ), austere (tapas) be faithful
in purity (sauca)', says in summary
filognostically (see also: logo):
May peace with the
order of nature (pax)
rule the world in respect of the truth (veritas),
sharing everything with each in moderation
(temperantia),
faithful to the cause of unity (patria).
Other filognostic
prayers are the great verses (repeated for clearing the
mind):
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 and the meditation
mantra.
And the mediation
mantra for the ether
(spoken when doing yoga-excercises):
Aum...,earth, the
ether, heaven,
that vitality we pray for;
the grace of God for everone;
the mind pure in harmony.
The vedic reference for
the latter mantra is the so-called Gâyatrî-mantra.
See the indian
bhajans they're
partly derived off.
See also: vow,
meditation.
Principles:
the rules of thumb for proper conduct in filognosy. They
are derived from the basic
values and
constitute the basic commandments so to say. In the game
and the threefold of the filognostic disciplines
constitute the principles the nucleus of the spiritual
discipline consisting of transcendence in gnosis and
consciousness of the duality in analysis. As the
regulative principles they stand for: no lies and no
intoxication, no promiscuity, no stealing, and no meat
eating. As the fundamental values for our humanity and
the soul are they: truthfulness, cleanliness, penance and
compassion.
The principles prepare for the rules of the
Game of Order:
•
Respect the truth,
no escapism.
•
Stay loyal, do not
abuse or cheat.
•
Share what you
have, do not gamble on any profits.
•
Respect all living
beings.
Christian reference: the commands not to lie, not to
kill, not to steal, and not to
covet.
Vedic reference:
vidhi
- satya, dayâ, tapas,
sauca.
Profiteer:
filognostic
equivalent for sinner or fallen soul. To the ideal of
full selfresponsibility everybody is a profiteer taking
more than is returned. As with the classical concept of
sin is taking profit supposed to be the drive of moral
consciousness: it makes one guilty and obliges to pay
moral and material taxes in the form of commitments and
money.
Psyche:
human self-reflection. Can be ego, can be soul. Also used
for mind, vital essence and spirit. The psyche is known
to cover four departments of reflection: thought,
sentience, volition and action (pict.).
See also under Soul.
Psychological
time: the
instability of one's time awareness. It can be defined as
the difference the clock makes with the sundial. It is as
such a quantifiable variable open to behavioral research.
In a wider context the term refers to the experience of
timeless time or sacred time. Absorbed in activities or
meditating, one tends to forget the time. Entangled in
material activities one suffers the time. Thus there can
be instability in one's timeawareness. The instability of
ones psychological experience of time which results in
the psychic trouble of having symptoms of neurotic
uncertainty and compensation as found in the being
entangled, are attributable to the cultural framework of
materialist society that manipulative with time makes for
an estrangement from natural time, resulting in cultural
friction or system stress. The cure for the negative of
psychological time is found in the cakra-order and the
filognosy belonging to it which restores one's natural
consciousness (see also time).
Reality:
State of being. To
the soul God is the reality, to the spirit space, to life
it is time and to form it is matter that is considered
real.
The entirety of the
manifest reality we may consider, in accord with
René
Descartes, as a
transformation of the ether,
or of space with its material qualities like Einstein
defined the relative ether. That space-energy expresses
itself vedically, according the so-called
'purusha-avatâra's],
as the three forms of Vishnu,
ultimately in the manifestation of the elementary
particles that are controlled by the four fundametal
forces of nature fundamental
forces of nature.
Vishnu is the Bhâgavata
Purâna
considered the embodiment of the ether, the first effect
of creation. In that sense we know the reality as
consisting of the cosmic order (timespace), the universal
order (outer space beween the stars) and the local order
(curved space around the luminaries).
The duality of the
manifest (''apara'') and non-manifest
(''para'') of time, space and matter, the 'holy
trinity' of physics, constitutes the knowledge means of
the opulences
which lead to the self-realization of man in his six
fundamental views.
The time constitutes the life of the universe, space is
the classical realm of the spirit en matter constitutes
the objective form subject to analysis and
transcendence.
- Life:
Time constitutes the duality of the fame and the
richesthat lead to the religion and the politicsof the
filognostic axis of the
[[person]].
- Form:
Matter constitutes the duality of the beauty and
the renunciation that lead to the artistical and the
analysis at the one hand and the transcendence at the
other hand of the filognostic axis of the
[[principles]].
- Spirit: Space
leads dually conceived along the filognostic axis
of the facts to the intelligence and the power of the
culture of dealing with facts, which is known by the
perspectives of philosophy (the methodical approach of
mindfulness) and science (the paradigmatic control
with machines)
* Vedic reference:
''brahman'', ''prakriti'', ''purusha'',
''avatâra'' and ''guna''
See also: matter,
opulences, filognosy, modes, The
Paradigm of the Relative
Ether (chapter
5 from the Pamphlet for a New Energy Policy),
(5D)Kompaskwadrant
(a spacial representation of the axes of filogosy,
pict.).
Schizoid:
the mental state of
being internally divided. It is considered to be the
state preceding psychotic derangement in which the
individual runs into a chaos of selfreflection. Also used
for modern society opposing against nature and itself
running into the chaos of warfare at times. Materialism,
with its characteristic ego of opposition, thus
constititutes the breeding ground.
Schizophrenia:
the mental state
resulting from enlightenment without discipline. It is
considered a severe mental illness for which there is no
medical cure as the attainment of spiritual
selfreflection cannot be undone unless severely blocked
by psychopharmaca making another hell of existence.
Resenting discipline and the authority belonging to it
the individual estranges from the spiritual reality,
perceiving it as being out of control and demoniac. These
people were also called possessed by evil spirits in the
old days. Another way of defining it is the state of
being divided and deluded in one's awareness of place and
time having no sense of direction in one's life. Can also
be called the disease of delusion in the
not-this-awareness of material identification. The cure
lies in acceptance of the spiritual challenge and reality
learning the discipline of aligning to the soul in the
here and now from a spiritual authority.
Soul:
the self of the
principles of humanity - not to lie, no promiscuity, not
to steal and not to kill; the definition used the most is
not the vague "essence of man"-definition found in the
dictionary, but the definition relating to
selfremembrance (as in: 'I lost my soul') and alignment
('a loyal soul'). The definition is dynamic, that is to
say, identified with life and the living; each moment the
soul redefines itself in the light of selfremembrance and
conscience. Philosophically is the soul considered the
psyche or mirror of the self consisting of reason,
spirit, and desire and vedically it is divided in the
divinities of ignorance, passion and goodness with an
individual soul (jîva-âtmâ), a
localized personal aspect or a supersoul
(paramâtmâ), and a god person of
opulences or fortune (bhagavân or the Lord).
Often the idea of continuation is introduced to stress
the importance of its eternal value and transcendence of
physical death being remembrance not per se located in
the personal brain, but shaped in the form of a
cultural/biological trace ('my children are my life and
soul', 'I put my life and soul in that work'). Also the
idea of invariability and completeness is important to
its, often religious, definition being the cultural
denominator founded in eternal values (truth, purity,
compassion and sobriety <pict.>)
that transcends the individual ego identified with the
body. In sum its definition could be: the stable and
continuing conscientiously remembering true
self.
Spirit:
the mind of the aligning ego; direction of the mind; also
compared to program. Described as life-giving and being
of a certain mood. Thought, a way of seeing, a
conditioning (see further an
article about the definition of
spirituality).
Sunday:
the seventh or fourteenth day of a fifteenday fortnight
period that makes up one half month to either the sun or
the moon. With the sunday as part of the unit of
measurement that is the week, is there no way around,
with the week as part of the next unit of measurement the
month, the intersection of days to keep the division of
time valid relative to the objective point of departure
for the measurements. The month as part of the year
required a century that is part of a millennium that is
part of an aeon of millenia that lead back to the
beginning of creation. The issue here is whether we have
an unequivocal division of time in strictly defined units
of measurement. In a serious discussion about the order
of time we thus cannot leave it with the statement that a
week consists of seven days; one also has to explain how
the week relates to the month and be clear on when we
speak of a first day of the week, only then does one know
when it is a sunday, a sabbath or a friday, taken purely
linear from the beginning of time.
Teacher/guru/filognostic:
someone providing instruction in word and/or deed and who
thus, by showing love for knowledge - or by modelling
filognosy - forms and example of an intellectual,
spiritual or else clegical discipline. The teachers, all
belonging to the guidance in society (see
identity)
are set apart as to their source of knowledge and
their discipline of vision. The three sources
are:
a)
the books,
b) the teachers or the traditions lived out
and
c) the equalminded fellow students.
Thus there are the
teachers of the intuïtion (the 'unseen' gods
manifest in the sacred books, vedical: the
brâhmana's), the teachers of instruction
(the authorities, vedical: the
sis'ya-gurus) and the teachers of initiation, (one's
elder brother or sister, one's father or mother etc.;
vedical diksha-gurus). The three disciplines are
those of:
a)
the impersonal (science; vedical:
brahman),
b) the personal (the tradition, the
religion; vedical: bhagavân) and
c) the local here-and-now principle (of the
mystic, de gnostic, the esoteric, the meditative,
the spiritual; vedical:
paramâtmâ).
Thus
one has following nine teachers: three scientific
ones, three spiritual ones and three traditional ones.
The three of science are: 1) the therapist (the
'elder one', the educator, the counselor), 2) the
professor and his intellectuals and
representatives in normal education, and 3) the 'Holy
Spirit', the 'unseen', or concrete of the positive
homological mind (the thought we may piously share and
contain), or the sober sense of the knowledge handed down
of the natural science which, as a person, stands for the
'Creator'. The three teachers of spirituality are 4)
the new age teachers of spiritual devotees, 5) the
esoteric gurus, the spiritual philosophers, the
enlightened souls and the mystics, and 6) the 'Son', the
personality of Godhead the way we know Him from the
scriptures as the leader of this or that religion who
takes away the obstacles, or is the 'Destroyer'. The
three teachers of the tradition are: 7) the followers of
the tradition or the believers (often also the
filognostics), 8) the priests and other teachers of
example (âcârya's) of this or that
school of learning of a certain tradition, and 9) the
'Father' or the 'Maintainer' in the beyond, the Original
Personality of God.
Even though the
filognostics are usually found among the devotees of the
traditions, or under the believers, constitutes the
filognostic the respect for and of the integration of all
these nineteachers. The impersonation of all these
teachers is called the Fortunate One, the Lord or the
avatar, who is as well the intuïtive as the manifest
teacher, as also the pupil or devotee. The 'normal'
filognostic is always part of Him, of Him as the Lord of,
or the Integration of, the Filognostics.
See also the
article
on gurus at the Personal
department.
Tempometer:
a clock set to the sun. In a formal sense is it an
astronomical clock (zie also the
webpage for it).
The tempometer in filognosy represents the
mûrti, the idol, or the image of God,which
also constututes the problem, being an abstraction of the
wisdom which one behind it finds in words and
realizations of a greater scope.
Thinking/thought/mind
(Sanskrit: manas) the inner or psychic weighing of
interests or insights, with auditive or visual, personal
or impersonal, concrete or abstract, mental images or
cognitions according a certain logic or methodical order
of consideration, a paradigm or a certain causality; to
engage one's reason or mind; imagined communication;
association of concepts or mental images with or without
ruminating and musing to direct it for the sake of a
result, a solution, a difference, an agreement or a
causal connection; the mental direction for the body from
certain motives, or else the response to sensual stimuli.
The result, in the form of internally perceived sounds in
the ether, based on one's identification with the body,
or the false ego. The result measurable in brain activity
of the not in the here and now being oriented or situated
of the mind. The thinking not directed, viz. the thinking
that is not time-conscious meditating, contemplating, or
else god-consciously praying, runs, attaching itself to
material matters, with the desires belonging to it into
thoughts of lust, anger and fear, after which, with the
resultant bewilderment of the mind, a state of illusion
finds its existence and thus a loss of intelligence can
be found. Thoughts may also surface in one's
consciousness as a consequence of the release of, the
recall of, repressed or forgotten memories, of as well
intuitions as experiences. The forsaking of desires will
only lead to peace if it is directed for the sake of a
certain form of service to the interest of the soul.
According rational philosophy constitutes the occurrence
of inner thought the proof of a personal existence.
According filognosy
can one's thinking, next to the before mentioned, also be
a form of perception in the sense of receiving
impressions or intuitions from the input of a sixth
sense, a basic element of existence close to the
connecting element of the ether, which, with or without
mantras functioning in correspondence, constitutes a
basis for spiritual unification (mantra is vedically
derived from manas en trâyate: to
free the mind; see also causality,
spirit,
soul,
God,
meditation
and the conept of emancipation
in which the authentic and selfresponsible thought
process is in fact the end result of the ninefold form of
progress trough its stages of the climbing up to and
serving of the true self).
Time:
The succession
of moments. Most soberly time is distance divided by
velocity as velocity is expressed in dividing the
distance trough time. For static objects time is thus an
expression of distance. To an extend ignoring a common
speed the cultural concept of time denying distance
abridging it electronically is problematic as nor
distance nor the dynamics or consciousness of speed seems
to be related to the concept. Thus, psychologically, time
is culturally known as a conflict of identity in which
the person is disoriented to the place of timing and the
true time of nature's happening. The instability of the
time-experience is called psychological
time while the
common motion of the spinning planet indicates the true
of time. Cultural time is known as clocktime. The three
concepts of time making up its total definition can be
united in the formula Tp=Tt-Tc. In straight language:
psychological time can be recognized as the product of
the negative relationship - the difference - between
clock-time and natural time (pict.).
Vedically
one speaks of trikâlika
concerning the threefold of time (kâla).
Normally is the past, the present and the future
indicated by it, but there are other divisions associated
with it: the three repetitive four-monthly seasons of the
year (winter, summer and spring/autumn); the creative,
destructive and sustaining of time; the natural, cultural
and psychological of time; the cyclic, the linear, and
the unity of the time and, more empirical and
specifically cyclic, the order of the sun, the moon and
the stars (pict.).
Religiously
time is the (impersonal) form of God in its totality
overruling the existence of all living beings also giving
order and peace being as worshipable as the Lord
Himself.
Scientifically the term is
dually managed reductionistic just referring to an
absolute of measurement (electromagnetic definition: Tc)
or classically referring to the spin of heavenly objects
(the dynamic definition: Tt).
The filognostic definition
stressing the more ethereal, psychological nature of time
ends the dual conflict of scientific denomination by
simply describing a practice of respect for the sake of
consciousness of both the concepts of scientific time.
Thus the psychological problem of time-identity is solved
(see also psychological
time).
Philosophically is the time,
with the temporal, by definition the constant movement of
the unverse which, making difference to the place, is the
moment that is always the same. Thus is there the
existence of the oneness of the ethereal moment, but not
the simultaneity of having the same time.
Transcendence:
to rise above; to be conscious elevated above the senses;
to identify with the witnessing above the duality of the
sensual; freedom of choice; here and now-consciousness.
The transcending is essential to filognosy in order not
to get entangled in the ego of the societal identity
which consists of someone's civil status and vocational
orientation. By evolving the function of the ego at a
higher level of abstraction in a process of emancipation,
is the falsehood of the being identified averted,
countered, relativized or liberated. Of transcendence one
has the freedom of choice, so that the person can
exercise his free will, if not, is then spoken of
attachment in service of the senses. One transcends in
service of the principles of the soul. The false ego is
known in the form of the political parties which with the
civil virtues are of opposition with the fields of
action. The individual soul or the true ego is
spiritually known in meditations and politically known in
the election
groups which
concur with the at a higher level being balanced with the
assuming of responsibility for the sixteen different
civil identities. There are eighth levels of
transcendence: the one of lust, of exercise, of
execution, of socializing, of helping, of talking, of
understanding, and of controlling. They are derived from
the eight limbs of the science of uniting one's s
consciousness (the yoga): the
vow, the regulation, the poise, the breath control, the
turning inward, the concentrating, the meditating and the
absorption (vedic:
ashthânga,
the eight limbs of yoga).
Uniting:
filognosy knows
many forms of uniting in the social/ideal field of public
associations; especially sportive and religious (see
fields
of action). To
unite one's consciousness is, to the three forms of
yoga,
known as:
• one's uniting in labor
(karma),
• in voluntary labor
(upâsana) and
• in spiritual knowledge
(jñana).
Succinctly said comprises uniting in filognosy prayer,
labor and knowing. Upâsana is the vedic
term for dedicated, devotional activities or bhakti. In
terms of labor is it also called akarma (not to
work, 'unemployment', charitable activity, unmotivated
labor). There is an illegal fourth form of uniting
oneself in doing work and that is to unite in
adharma or unrighteous acts, in other words, in
crime. Vedic it is called vikarma.
Sexual uniting,
tantra. To unite in sex is vedically called tantra
yoga or simply tantra. The use of this term next to
the alternative vedic meaning of 'ritual text' (see
New Oxford American Dictionary). Classically is
tantric sex, in which one is focussed at meditation and
not at an orgasm for that matter, divided in three:
• heroic (vira) different partners, but less
attached.
• animalistic (pas'u) faithful to one
partner, but more possessive.
• divine (divya) only sex for offspring, the
rest is subliminal
But filognostic we discriminate five forms of sexual
behavior on which one may meditate to unite body and
spirit.
• liberal - see above heroic (because
detached) or simply promiscuous and unfaithful.
• loyal - see above: animalistic or simply
monogamous and faithful.
• holy- see above: divine or celibate.
• passive - arbitrary sex in dreams and sex
passively lived initiated by others, or meditative
without any hankering for it.
• deviant - perversions, fantasies,
masturbation, homosexuality (see
pic.).
To unite in sexual activity belongs, on the basis of the
regulating principles
and the values,
for the active types, to the spiritual discipline.
Religious is one either inexperienced, passive sexual
minded, of holy of self-control and intention. The rest
of the not abiding by the rules and regulations with the
sexuality,is then abuse and a sin religiously spoken.
Filognostic we then speak of profiting which necessarily
must be atoned for (religiously: penance or
tapas). To be Holy of control, but go without
dharma or discipline, in other words desirous after
enlightenment but not willing take responsibility, leads
to demoniac possession (to the falsely uniting of
oneself, see also vikarma above and
schizoid,
and schizophrenia).
* Vedic equivalent for
the threefold of yoga: kânda (lit.: section,
part; see further the articel 'Time
for Sex').
* The purity of the
uniting in ''divya tantra'' is called
''s'auca''.
Values:
the basic concepts of fundamental importance in
filognosy. The moral basis of the
Game of Order
and the regulative principles.
Opposed to the animal values of eating, mating, sleeping
and fighting, are poised the apollonian values of the
person endowed with reason and logic. Filognosy therewith
bases itself upon the vedic formulation of the values of
yoga as expressed in the vow of yoga (yama), of
nonviolence, love of truth, non-stealing, celibacy, and
the not striving for possessions (ahimsa,
satyâsteya, brahmacârya aparigraha yama).
The regulative
principles
directly associated with these values are founded upon
the conception of Vyâsadeva concerning the
yama yoga-values of vedic knowledge in the form of
the four legs of the bull of dharma: satya,
tapas, sauca, dayâ, or love of truth,
penance, cleanliness and compassion. These are your basic
commandments. Not the usual ten commandments thus, but
just these four will do for starters; these are the basic
ones.
Truth
The first
principle of truth, satya, is a matter of
respecting the facts of the creation as they are.
Non-illusion is the purpose of the science and in that
context we already discussed the issue of the time you
need to be in control with yourself. It also implies
that you do not flee from the truth in taking to
alcohol, drugs or other intoxicants. Even caffeine
coffee and black tea, brown chocolate and soft-drinks
containing stimulants should be checked. You have to
see things as they are, not have any artificial stuff
manipulate you into a fake happiness. Let your bliss
be real. It is also wise to read the scriptures
regularly like listening to the Bhagavad
Gîtâ
each morning before you do your job. Do follow the
lead of the classical truths of wisdom. Lasting they
proved to be eternal. The absolute and lasting eternal
truth of the reality that you can't change, of souls,
the material elements, the ether and the time,
outweighs the relative truths of the cloud of thoughts
to the matters and forms that depend on your control.
Thus we already arrived at the respect for the natural
order as the way of transcending the times of fruitive
labor that were conjured up by man. The ancient wisdom
is all based on that natural order.
Purity
The second
rule is that of purity, s'auca. It usually
means the acceptance of sexual frustration or
celibacy, whether you're married or not; but it is
also synonymous with dâna: sharing,
communicating and donating. Sexual frustration is a
normal thing, not just for human beings. Animals grow
horns and bushes of feathers with it and human beings
develop culture with it. But don't get me wrong, sex
is not bad. You simply have to keep that dog and
apelike body on the leash. First of all you are a
human being or individual soul in respect of the
Supersoul of God above that is above all that, that is
the purity to share. But purity is more than celibacy
and sharing. It also means that you keep the mind
focussed with the mantras we mentioned. Beware of the
ulterior motive. Lust inspires too and distracts the
mind. Lust requires regulation, denial doesn't really
help. Sex is good if you are in love and want to let
nature take its course. That's how we get children.
But as a habit, a compulsion, a kind of fun, and a
mechanical thing you should deny it; it is not really
the sharing anymore, it is selfish and destructive
then. Do not spoil the natural with such a dirty mind
or stone of attachment in your heart. And finally
purity also means cleanliness of course. mental as
well as physical. Not just no dirty and distracted
mind of desire, but also always washing the dishes,
having clean underwear every day, taking a shower each
morning, washing after defecating, washing before
going asleep, brushing your teeth three times a day
thoroughly and doing the laundry regularly as well as
household chores. Thus is s'auca also all the
cleanliness. The mental and physical purity, sharing
and all, is your loyalty or else you are unfaithful in
betrayal and fall-down. Believe in it.
Penance
The third
principle is that of penance, tapas. There is
voluntary penance and enforced penance. Better not
wait for God or fate to impose the penance upon you.
With everything you do you must know to stop; even
with the stopping you have to stop, like it is with
the duty to get out of bed at night to urinate. Not
being able to stop factually means not being able to
engage properly also. That's how the car works that
your body is. This drivers license of penance is what
you need, so to speak. That is the control you need
with th ether and thus we have the need of the order
of time again. So for your eating, there is fasting:
every night you do so and you also fast every
fifteenth day on the
cakra-calendar
so that you don't fast on a day of socialization
(going out, doing the field of the false ego, when you
have to show your face), which, formally, is the
seventh and the fourteenth cakra-day or a 15-day
period of two weeks of labor consisting of six days of
work. Fasting is best done by not eating at all, just
drinking water, milk or fruit juice. The body so to
speak. has to be switched to the reserve-position so
now and then. In order to stay healthy you have to
flip that switch regularly with a good schedule.
Overeating is one of the great problems of modern
society. People consume, with a false, conditioned cry
of hunger, but do not have it under control just like
that. They develop all kind of diseases because they
forgot to switch on reserve. You also eat leftovers in
the fridge don't you? This is the same. Clean the
fridge, eat from your reserve of fat and so for a day.
Further does penance also apply to actions, especially
fruitive labor. On cakra sundays of socializing, on
lunar signal-days of study and/or religious
celebration and on solar leap-days (the fifteenth
cakra-day and the two-monthly extra day to leap the
cakra month) you shouldn't engage in any productive or
fruitive labor. But remember, self-correction
activities are of all days, just like your parent had
to correct you every day. And also be careful not to
torment the body with fasting too long, not sleeping
enough or other forms of self-denial. It is all a
matter of regulation in such a manner that is pleasant
and natural to you. Normal eating is also restricted
to the times set for it. With proper regulation you
don't tire yourself and thus you don't have to sleep
that much. A mother not caring properly for her child
gets a nagging child that wears her out. So
considering what we above called proper in
filognostically not wasting your life on ulterior
motives, always try to follow the natural order in
this: the lunar and solar days and the clock set to
the sun; the authority of nature is the proper one,
the dharmic one, the rest is compensation of a lesser
quality. Failing in this more conscientious
self-regulation you will sooner or later have to pay
the price of an enforced penance. You'll get sick or
otherwise be plagued by your psyche or by turns of
fate. E.g. during a war you can recognize what happens
as an enforced penance: the fun of consuming is over,
everything is rationed then, everything is rationed
then, or, in other words, the penance of sharing must
be imposed. Penance is, not taking more than one
needs, thus also sharing. So stay ahead of fate, make
it your free will of wisdom. You know better.
Other necessary
penances are fasting of dairy for a month (May e.g.)
and refraining from the tube, from t.v., for at least
one day a week in order to decondition from that
dictatorial defiance of the local principle. The greek
Ulysses also had to stick to the sheep (the local
community) to escape the cyclops (the t.v.) that held
him captive. That, conditioned as you are, might not
be easy without an alternative calendar and clock; the
system tends to eat you up and allow you nothing
outside of it. You need a system to defeat a system,
to defy a system.
Compassion
Certainly a
good yogî is a compassionate man. He recognizes
his self-interest in that of others and suffers when
others suffer. So he helps. That is compassion,
dayâ. I must be stupid to enjoy another
man's suffering. Don't wish or accept for others what
you don't want for yourself. The law of karma is that
of action and reaction. All will return to you. You
end up in the world you've built yourself. So they
say: aim for heaven and a better world. But of course
it is this world, but then done better. The better is
containing the good of the foregoing in
non-repression; what's a tree without its roots?
Compassion is the peace-principle, that is how the
human cause is doing justice. Compassion is the
nonviolence principle. Meaningless self destruction is
the killer of all faith. Unnecessary violence should
at all cost be prevented. It is bad enough to be of
necessary violence, defending yourself, with the
weapon of your enemy. The Gîtâ
(2:
32), wherein
Lord Krishna summons his friend Arjuna to take up his
arms and fight says it this way: 'blessed are those
who see it coming, to them the kingdom of heaven.'
Also important is to be of charity: give the ones
needy what they ache for: food, shelter, clothing,
security and other basic necessities. See to it that
no one has to complain. So this principle naturally
follows the previous one. Without sharing and helping
human society is not human at all, but heading for
self-destruction. The four principles as mentioned
define the humanity, not so much the animality that is
the weaknesses with them, that deceives, kills, is
promiscuous and steals. Last but not least there is
the compassion with other creatures. Also with them be
nonviolent. It is not necessary to kill animals for
food. The joy of life you grant them will be yours if
you let them live their full life. You don't kill your
mother if she doesn't feed you any more do you? So why
kill mother cow then when she's too old to give any
milk, isn't that immoral? Also let other animals live.
Share in the joy of life, not so much in the lust for
life, that is the way of God. Avoid unnecessary
violence. Again I say beyond necessity you're a fool
falling down in hell step by step.
In fact is there in
filognosy a link between the values, the regulative
principles, their political reality and their virtue. Its
reality consists of moderation, preservation,
regulation and compensation. Their virtue consist of
honesty, loyalty, sharing and helping. The virtue
of the values constitutes the filognostic
vow of
truthfully and faithful I promise to share and
care' (filognostic
confession art.
167), and also makes for the rules of the Game of Order
(see mainpage).
The reality of it constitutes the filognosic policy as is
common in our modern democracy as a standard of good
sense. The regulative
principles
constitute the spiritual rules which are there to
ascertain the humanity and the concept of the
soul
(see also the picture).
See also:
views;
civil
virtues;
sarva-dharma
values; the
prayer
of filognosy;
the basic
Confession of Filognosy;
The
Filognostic Manifesto.
Views
('points of view, vision, philosophies,
darshana's) A vision, or point of view, means that
one, depending a certain culturally transmitted form of
knowledge, in one's service to it, with a personal
positive perspective on it, is freed from a type of
individual work load, which as well genetically as
culturally is inherent to a continuing soul - or self of
principles - , being a witness of changing material
conditions.
De syncrecy of filognosy,
or the mutually favorable translation of the different
humans points of view in the love of knowledge, has as
its result that the basic notion of it is embedded as an
atom in between the two most salient human views in life,
religion at the one hand and science at the other. The
international renown dutch scientist and expert in the
gnostic field, Gilles
Quispel,
formulated gnosis as such indeed (see pict.).
A third point of view which to this
emerges in the filognostic predilection for
comprehension, is the one of methodical considerations,
of philosophy, relating to the human and greater of
nature as a part of the interest of the factual of
science, and a fourth point of view is the one of modern
democratic politics in which the comments and insights of
enlightenment in response to a more traditional,
religious and social cohesion and dogmatism, arrives at a
selfresponsible, practical and societal lead. For gnosis,
filognostically seen, can't be mere thinking. Filognosy
thus being complete as a special, extended form of
gnosis, as a form of spirituality around the regulative
principles
- the
translation of the basic human values
into rules of conduct -, consists more narrowly and
principled taken, itself, dualistically seen, at the one
hand then of:
1) A vision
which describes the relation between spirit and
matter, between teacher and pupil. This we call the
analytic relationship which figures for the
fundamental duality of spirit and matter which in the
love of knowledge, in filognosy thus, also entails an
artistic and educative/therapeutic mission to express
and transmit harmony and beauty and bring about and
reinforce physical and mental well-being.
2) At the other hand
is there gnostically the spirituality as a culture for
its own sake of being not just a form of
transcendental knowing or disecting in dualities and
elements, but also being a discipline to arrive at
stability and happiness with that
transcedence.
Traditionally religious
had the monks that discipline for Christinality in their
grip with the rule of Benedict: obedience, poverty and
chastity combined with a vegetarian diet. In the
twentieth century conversant with more spiritual
teachers, awoke Christianity to the notion that this rule
was the spitting image of the vow of yoga (the
yama)
as we know from Patañjali.
Thus continuing the
argument intuitively are we in summary dealing with the
six different visions in and around the concept of
filognosy. The filognosy, which 1) to the principle of
the duality of spirit and matter is called
analysis and 2) to the transcendence in the
discipline consists of the spirituality of a
certain connectedness therein, thus also aims at two
points of view more that are directed at the person: 3)
the politics of implementing the commentaries and
4) the religion of the service held to the honor
of the hero or the sainly person, and knows further next
to that two more views that are directed at the facts of
5) the philosophical line of argument of the, to the
method, rationally being engaged with our nature
and 6) paradigmatical science seeking
unequivocalness with it in models of thought and methods
of measurement. In India we retrace these six points of
view in the so-called darshanas.
The darshana's:
they are the six systems of indian philosophy,
syncretically considered to be complimentary rather than
contradictory, despite of the diverging and sometimes
contradictory nature in formulating their tenets with the
concepts of âtmâ
en brahma
(see also 12.13:
11-12). These
orthodox views have in common, together with the
heterodox religiosity of the Buddhists, Jains and
S'ankarists which rose in opposition with them at the
time Christianity was
founded a) the
upanishadic
notion of the cyclic of time in yugas
en reïncarnations and b) the concept of
moksha
or liberation from rebirth by means of emancipation and
transcendence. The six are often taken together in the
three fundamental dualities or basic visions of
philosophy: the approaches of nondulaity and method (the
scientific), the analytical and connected (the
spiritual), and the ritual end exegetic (or religious).
There is also a notion of progress in emancipation from
high to low in this order of appearance.
* A: to the
facts:
- 1 De Nyâya-vision
of the methodical approach. Filognostically are alse
included here philosophy in its entirety with for its
perfect balance the spirit of hinduism itself in which
these philosophies constitute the nucleus.
- 2 Vais'eshika,
the atomistic, undivided, vision of reality fee from
illusion. Paradigmatically a model of science, a
system of measurements or a science.
* B: To the principles:
- 3 The Sânkhya-vison
of analysis in tattvas
as opposed to the purusha.
Also the arts belong, filognostically seen, to this
department of filognosy.
- 4 The vision of Yoga
of transcendence in meditation in eight 'limbs ' or
angas.
Filognostically culminates the yoga in Christianilty
in gnosis. It is the transcendendally being connected
in spirituality.
* C: To the person:
- 5 The Mîmâmsâ-notion
of settled ceremonies and ritual services. The normal
religion. To this department belongs, seen
filognostically, also the autobiography and other en
personality cults.
- 6 The Vedânta-vision
of summarizing and locally the to time and place
adapting transcendental commentaries on the
purâna,
itihâsa
and upanishadic
literatures. Filognostyically belongs to this vision
also the political order.
- Nyâya
and Vais'eshika
are part of science, the way we also know it in the West;
Karma-mîmâmsâ
can be recognized in the practices of the civil Hindu
with his mandirs and pandits, Yoga
is the popular version of the spiritual discipline of
connecting oneself with the Absolute and the analytical
of the Sânkhya
vision is incorporated in the vedântic
uttara-mîmâmsâ
approach we in the West know as the Hare Krishnas (see
also Kapila
and yoga;
Wikipedia-Hindu
philosophy).
What the visions
have in common: it is so, as it is with the original
darshana's,
that they, to the description of what a vision contends,
have in common:
1) The notion
of a constant and continuing self or a
soul
(vedic: âtmâ
).
2) The concept of the cross or the workload to be
carried by an individual, a family or a nation
(karma).
3) The perspective of a solution of being liberated in
service (moksha).
4) The recognition of an authority, of an established
culture of scriptural reference (paramparâ).
See for the
western-philosophical aspects of the visions furthermore
the discussion of classical
reference under
filognosy (see
further under logic,
disciplines
and materialism).
Vow:
the vow of
filognosy 'truthfully and faithfully I will share and
care' is derived from the great vow of
yoga:
yama, as well as from the basic
values of humanity
in the dharma of uniting the consciousness.
On these values
and thus also on this vow are the rules
based of the Game of
Order (see
also: prayer,
principes,
and confession
article 167).
Yoga:
vedic term literally meaning uniting or unity. It's about
the uniting of one's consciousness. It is filognostically
the discipline of spirituality leading to stability in
wisdom (gnosis), bliss and consciousness.
One discerns many forms
of yoga, but one mostly speaks of a threefold
(trikânda) consisting of:
1 bhakti
yoga, the yoga of devotion,
2 jñana yoga, the yoga of knowledge
and
3 karma yoga, the yoga of labor.
Hatha yoga, is
what popularly is meant with the term yoga, it is the
uniting of the forces of the body by means of postures.
In that context one also speaks of the eightfold
ashtânga yoga consisting of the eight limbs
discussed underneath. Raja yoga, a specific school
therewith, is a part of that again. Aadhar yoga ,
the
yoga of Anand Aadhar,
literally the foundation of happiness, is the integral
appraoch of yoga in the sixfold notion of
filognosy.
Yoga is the nuclear
discipline of Hinduism, referred to in all holy vedic
scriptures (s'ruti and smriti), and is
formally an integral part of the six
philosohpies of India,
the darshana's. See further uniting.
Basic values:
the basic values of yoga in which one achieves control by
fortitude and detachment (abhyâsa and
vairagya), are known as the legs of the bull of
dharma or the vidhi: they are satya (truth),
dayâ (compassion), s'auca
(cleanliness) and tapas (penance). These values
are implemented in filognosy as the foundation for its
moral reality, principles and virtues.
The vow of yoga:
the basic confession of penance in yoga is called
yama it says in Sanskrit: ahimsa
satyâsteya brahmâcarya âparigraha
yama; it means nonviolent, truthfull, without
stealing and celibate, not striving for
possessions.
Angas, as levels of
transcendence: the eight levels of transcendence
one speaks of in filognosy are derived from the eight
angas or limbs of yoga:
Like in yoga first
respecting the don'ts of the vow to follow these
principles (yama) and following the do's of
regulating the activities as discussed (niyama),
after which you sit in postures (âsana) to
regulate your breath
(prânâyâma), turn inward
(pratyâhâra) and concentrate with a
mantra (dhâranâ) to meditate
(dhyâna) and find absorption
(samâdhi) and stability in the self, is also
your whole life in filognosy a process similar to such an
individual exercise. One should not think all too linear
about the following enumeration.
- 1)
Yama-level: At first you may be pretty physical
being young and eager to build a life, attracting
others and showing off. The beginners level is
wrestling with the vow of yoga to be pure in this
being nonviolently, truthfully, non-possessive and not
stealing of penance in celibacy, even in
marriage.
- 2)
Niyama-level: At the next level or field of
respect in transcendence, you wrestle with the order
of a regular practice. You should study, be clean,
serve the cause, sacrifice, be hospitable, be content,
be charitable, be faithful and be of attendance. This
takes some time to settle in your life balancing to
the order of time. It is like a sport you practice to
integrate your actions. Difficult in the beginning,
but sweet on the long run.
- 3)
Âsana-level: At the next interest of
transcendence you learn to develop the right attitude
of service in control of the body. Experimenting in
competition, competing with the weaker approach of
your previous life, you have to learn to cooperate, to
cooperate to the general directives of the classical
science. Next to the poise of meditation to control
the physical energy, it is the poise of life in
general also that you develop being a good sport in
command of the dog that is your body. It is not as
easy to master yourself as it seems. It requires the
vow and exercise of the level before this one. You
have to practice the austerity, develop the attitude
and thus be in control.
- 4)
Prânâyâma-level: The level
following you learn to use your breath to concentrate.
In the reality of life this usually is the breath you
practice controlling your speech. You have to say the
right thing to find intimacy with others, get married
and be a reliable partner in control with himself. So
there you are again; in order to build and keep
relations, you need the vow, the regulation and the
control over the body as a precondition. Now at this
level, in this field of yogic interest, we get above
the waist so to say, from the private going public and
do we morally directed with the body under control
build a formal society of accountable and faithful
people.
- 5)
Pratyâhâra-level: Next level is the
level where you turn inward. You can't fix yourself on
the diversity of the outside word only and stay
concentrated, stay focussed on the cause of a happy
life for all. Now you have to develop meaning in your
relations. You have to concentrate on that and be
responsible, accountable, trustworthy, as a beacon of
clarity to be a meaningful other. One might think yoga
is a selfish practice of turning turning inward, but
filognostically you realize that you cannot develop
any quality without the meaning of the soul being the
reality of values and God that you share with others.
Even the strictest yogî trying to meditate in
the forest for enlightenment has to build a life
relating to his environment in such a manner that a
certain quality is achieved that is love and peace for
all of life outside and inside of him. The meditator
cannot separate himself from life. He is life and sees
it equally everywhere around him, that vision of the
soul is the concentration on the inner reality that is
needed. In fact one gets more real being deeper making
sense with other living beings, not more distant being
an escapist and stranger on the run for social
responsibilities. 'Let this yoga not go at the cost of
prescribed duties' writes sage Vyâsa in the
Gîtâ. So one concentrates on the soul in
keeping in touch with others by appointments to the
original order of time and thus you make life
meaningful, thus you make a difference. This level is
crucial, here one cares, settles and loves as the
filognostic, as the person of comprehension, with a
heart that you have to be alive with being real with
the yoga.
- 6)
Dhâranâ-level: Further
transcending
in emancipation
knowledge starts to count. To have a more closely
defined agreement with yourself and others to assert
yourselves, discuss and contemplate, is crucial for
the society you're part of and have to learn to take
responsibility for. This is the actual concentration
that makes your person and life. Taken strictly
individual it is the practice of mantras, succinct
sayings of your wisdom and experience. But with others
together in agreement being of service to the
filognostic cause and modeling that for others you
have to concentrate on everything conducive to the
humanity and the justice for all living beings and the
whole planet. That is the enlightened self-interest
thereof for which you must assert yourselves in
discussions and learn to contemplate matters in
focus.
- 7)
Dhyâna-level: After this follows the
meditation
in which one arrives at understanding, at know-how.
Now it is serious business, a science of acting
without acting; of directing without directing. You
learned to have a heart and be a model. Now, in order
to be a quiet witness, you have to investigate and
doubt what would be contrary to the cause. Now the
concentration is in function. Once having realized
this more detached position of being more of a quiet
witness, you attain to the next level.
- 8)
Samâdhi-level: What follows as a
consequence of the vow, the regulation, the exercise,
the practice, the relations, the heart, the assertion,
and the understanding, is the absorption of
selfrealization wherein the unwanted finds
destruction, the wanted is created and the culture
reaches it's celebration in maintenance. As a seer
finding stability in the moment of the here and now
with the ether in this position of transcendence,
constitutes the practice of being a full human being
in everyday life in respect of the fields being
balanced with the principles. It is not to be renown
as such; one may very well in the background with the
traditional lordships of creation, destruction and
maintenance be ruling the business of the wisdom and
transcendence. In this last stage is what matters the
stability of your being absorbed in the blissful, the
durable and the conscious of one's being connected in
the yoga.
One may go from low to
high, from the ethereal to the material, with these
levels or areas of interest of the eight-fold yoga in
your life climbing to heaven, but equally you may descend
to be of concrete actions and presence this way. This
ability to go up as well as going down is the
(âroha/avaroha) quality of having matured in
filognosy, of having that love for the knowledge that you
and the rest of this world need to survive, be motivated
and rejoice (see also uniting,
values,
principles;
The
yoga-sûtra's of Patañjali
read).
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