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Synopsis: the Order of Time summarized in six dialogues



 The Order of Time Summarized

René and the Time of His Life
'Six dialogues between René, the seeker of happiness
and Aadhar, the teacher of filognosy.'




So René went to the Scientific School of Magic and learned many spells and skills to be in control of his life and destiny. But he was dissatisfied. There were a few things he still didn't know. He didn't really know how to sustain his happiness or to find a lasting closure. He didn't know how to be fearless either, nor did he really know about his own name. In other words: René, though being challenged for his skills by his education, still had to find the Time of His Life.


So let's start with the name. The seeker of happiness asks the questions and Anand Aadhar, his alter-ego in the form of the in the West raised yoga practicioner, gives the answers.

What does my name René mean?

René, a french word for being reborn, is called dvija in Sanskrit, which as well means the being reincarnated as the having started a new life within this life. Having a new life also implies that one reorients. For that purpose we have these conversations.


And now fearlessness.

How does René become fearless?

Taking initiation by this inquiring with a representative of the yoga discipline like me, has he, in order to become fearless, to develop another state of mind. In fact he needs to find comfort within himself in such a manner that he sees that to the basic three of the reality of the soul making up 1) the fields of his action, 2) the principles of his conduct and 3) his life game within the societal order, all people properly coordinate in leading to a more stable form of consciousness. To be fearless he has to find the peace of that state of mind that to actions, thoughts and words 1) doesn't let him down in action doing his thing, 2) doesn't leave him in the dark of ignorance in times of trouble, and 3) doesn't betray his confidence, not even upon death. In other words: he must find a time of living that cannot be defeated by anything. Thus he finds meaning and is he, rid of his fear, capable of facing any challenge.


Next happiness.

So how is René happy then?

For the sake of his happiness he needs to follow a post-graduate course with the Master of Filognosy named Aadhar, his alter ego, a spiritual teacher representing the Lord of Yoga who helps him to find his way in society with the magic of his science and be comfortable with himself and others. Filognosy constitutes the to the western mind adapted science of finding and keeping love for that type of knowledge which makes oneself, being engaged in service, happy and makes others, that are of a likewise respect, happy too. In fact the two cannot be separated. Filognosy defines the reality of the soul, and concerns not just the knowledge of school books, wisdom, spells and ancient arts. No, it is the science of finding love for the method, the facts, the art, the transcendence, the person, and the defense of the cause of having a good time with all people together as a society.


The course 'Filognosy or the Order of Time'

So what does the curriculum consist of?

René, it is divided in three with each two sections.

- I Science:

- Section a: Sobering-up; to become free from illusion in facing the essential facts of time.

- Section b: Field-control; to develop balance in the different fields of action.

- II Spirituality:

- Section a: Emotional Expression: to manifest himself analytically responsible with a proper insight in matters so that he with an art-form like singing or painting thus also may find his inner balance.

- Section b: Value control: to control basic spells - also in the sense of periods of time - for personal stability and well-being and meet the conditions for endurance in function.

- III The person

- Section a: Identity control: to play the game of order so to find and live your life's mission.

- Section b: Rhetoric: what you must say to others in order to promote and defend the cause.

Are you ready? Pick a section, and I, Aadhar, will explain it to you, René, in the dialogue to it of us discussing the duality of the threefold of filognosy as mentioned, which constitutes the comprehensive approach of spiritual knowledge that vedically is called the 'darshanas' of the 'âtma-tattva': the visions of the reality of the self, the perspectives on the principle of the soul, the six forms of spiritual love for the knowledge that you need to be happy and lead others to that happiness too.

Dialogue one I-a: Sobering up

To be free from illusion René, you have to face the facts of life and the material universe. You have to see them as they are. Before doing anything, before taking a decision, just take a good look to make sure what you are dealing with.

So what about the subject of illusion and time?

Dear René, time is the life of the universe consisting of the holy trinity of physics: time, space and matter. Time makes dull matter alive. In fact is everything in existence alive, not only moving beings and nonmoving one's like plants, but also stones have a life although it's a bit of a dull life. If you take a careful look deep into so-called dead matter you'll discover that it is just hard energy, energy frantically buzzing in itself so that it is hard. Soft matter of living beings is more dynamic, more relaxed, more vital, more responsive, but also of a more temporary form: it obeys the laws of time in a certain way; a way that is programmed not just by an eventual culture, but that is built into the genes of all beings, into the very cells of all the bodies, just like a program is installed in a computer. This programmed life we call conditioned life because it was generated and fixed by conditions in the past and so constitutes the adaptation of the organism to it's environment. Part of the conditioning belongs to the hardware of the body and cannot be changed, it is responsible for the form of your body and the basic functions. Another part, the cultured part, of it was learned during one's lifetime and is more amenable, like it is with taking cereal or a roll each morning; you have the choice. Nature controls you, nurture you can control. Thus are, to a certain degree of our own control, all of our lives conditioned, from the lives of single plants to the lives of entire planets. But we are not simple machines that are preprogrammed and self-programmed. There is position of a certain indeterminacy in our material existence too. We so thus have some freedom to oversee our lives and intervene on that level of norms and standards. We at any moment may decide to what lead we take with our for the rest pretty much in behavioral patterns fixed vital matter and genes. We may so be concrete as material forms doing material things or we may be engaged in more abstract matters that lie closer to the behavioral program and the authority of the programming that has control over us. The latter position of the core-interest we call metaphysical, transcendental or risen above or beyond and with that we will deal in the next set of sections of part two of our curriculum concerning the spiritual. Let us first take a look at the ways and problems of our straight material existence.

What are these problems?

Dear René, we like to be alive and move around, but because of our free will things are not as certain as we would like. Your fellow man may distance himself or have an accident or end up in jail doing the wrong things, or may not be that good as a fellow man at all: he may abuse or neglect you and not treat you respectfully or accept you the way you are. And also your friends and intimates may betray you out of selfishness or give you trouble with lies, violence, greed and abuse. Of course you must be educated and capable of meeting challenges, and thus you are in need of support, and that need to be in control from your side is one problem. Another problem is that relatives, friends and outsiders on their turn also need to be educated and thus are in need of support to be in control with acting properly and respectfully. And so do these lessons also apply to them. On top of that does the greater of nature also give problems like with heat, cold, floods and earthquakes, and so must also that problem also be accounted for.

What causes these problems?

Dear René, the problems we human beings may have are there because of illusion: we do not see the things of matter and life always as they are. We do not right away see that just serving the body and not the soul of the metaphysical nuclear interest, means that one has no good direction then of one's behavior and that one neither has a coordinated and safe society of self correction one may thus rely upon. The reason for this thus is the material desire; people want to have it different as is indicated from the nuclear interest. One is then, with the superficial of only living by the matter missing the quality of the soul, dissatisfied or bored, annoyed or lusty and so we may find ourselves doing things that we shouldn't do. Of course should wrongs be corrected, and so can dissatisfaction, boredom, annoyance and lust be justified. Sometimes it is good to do things different and correct oneself, but sometimes is it, bewildered by the material interest forgetting to what norm we would have to correct, not so good and leads it to disaster, chaos, mayhem and even war; to even more dissatisfaction, boredom, annoyance and lust. Thus humanity can find itself on a downward course leading to hell. One can go from bad to worse or find the right path back again. So, not to end up wrong, we must be sure of having a good plan to serve that nuclear interest of the soul, to be sure that we see things correctly so that we may respect the facts of life as they are and so are able to take the right decisions.

What is the correct way of looking at the things of life then?

Dear René, we have scientific guidelines, moral guidelines and religious and political guidelines. In these first two sections we deal with the scientific ones. There is, in science, first of all a method we need to follow to make sure what the truth of things is. This method consists of first determining a subject of study, let's say dogs: 'I like dogs' e.g. You can next say what the problem is with dogs, e.g. that they bite and bark and have to eat other animals. These are called the thesis and the antithesis exposing the problem we want to study. Next there is a counter-argument needed to solve the problem: dogs must be on the leash and cannot be allowed to kill for their food, we must do that for them. Then we may draw a conclusion: yes it is possible to love dogs and keep them as pets, provided they are properly taken care of with you having nothing against killing other animals for their food. Next we can summarize that that is maybe so for all other animals: yes we can keep animals in general provided we take proper care of them, but dogs and cats actually not thus if we are vegetarians that do not want to kill animals. Thus have we by weighing arguments and counter-arguments found out about dogs. So let's now extend this argument of the method of arriving at the truth to the subject of life in general. Life in general, we saw already with the first question, is characterized as a function of time. Time tells whether we have a life or not. No time, no life at all. Time is thus fundamental to the matter of life. So to answer the question of looking at life correctly we engage in a systematic fashion along the lines of the method we discussed with the dogs. So first we say time is life. The problem is that time also puts an end to our lives and because of that we have to live in fear of dying and thus eventually hate and fear time. The counter argument now is that time is not just linear from one moment to the other leading to death, it also makes patterns: the conditionings we talked about previously. These patterns, laid down as records of time in our genes and our cultures, show that time is not just a killer but also a maker, a creator; time is like a form of God responsible for the order of life of all living beings. This is classically respected with the dictum 'as above so below'; as the order of time is in the sky, thus is it created on earth. We must also add to that that time linear and cyclic as it is, also has an opposite of timelessness which we call the experience of time or the consciousness of time. The conclusion then, to make from a thesis/antithesis and counter-argument the following third step in the method, is that time is indeed destructive and fearful, but that we can live with time for its positive properties of conditioning and consciousness offering us the certainty of structure and the awareness to make choices. The summary to conclude the method is that time and life can be appreciated with a proper division of respect, if we properly discriminate between the different forms of time. Not doing so we would be in the illusion that time and life just being linear are useless and all bad meaningless would be leading to death only. Not seeing the reality of this threefoldness of time we would have to suffer in the fear and darkness of ignorance. And now we can cope with our times of living as they are, free from illusion. We sobered up by the methodical respect for the full reality, the truth of the matter.

Is that all we have to?

Well, no René. There is much more about illusion concerning the subject of time and also more outside of it. But what we now said about time is the most basic. To conclude to the reality of cyclic time and time consciousness we have a few more things to investigate with our method. We didn't talk about the order of time yet. We only concluded to three different types of time, not to any schedule for respecting the time. If we want a society of people living in service we need schedules, agreements on our times of working and sleeping and such. At night for instance we want no noise and during the day we want our actions to be useful and effective like taking diner together e.g. Thus we need clocks and calendars that tell us what date it is and how late it is with the cyclic of time so that we can coordinate our actions and make appointments.

So how are we in illusion or else in respect of the truth with our schedules?

Dear René, to the order of time of the humans on this planet we have different cultures that complicate the matter. That is one side of the coin of order. At the other side we have different references for respecting the cyclic of time as it is from nature. We can set our days to the moon, to the stars or to the sun. All these natural phenomena together make up, with the forcefield of the ether, the complete of the natural pattern of linear/cyclic time and consciousness we cannot really deny not to be beaten by a meaningless exitence.

So what is the truth of the cyclic of linear time and its consciousness?

Dear René, let us apply the method again. Like we did with the dogs and the division of time in three. Now as our thesis we have the order of time as our culture of respect and that's what we like. The problem posed to it in opposition is that that culture of our calendar and clock might be of illusion since we deviate from other cultures and from nature with it, and that we thus are not firmly rooted and engaged down to earth and to our fellow man with the matters of time on this planet as they are. The counter-argument next is that it is not such a problem at all since we can tell the difference, correct a clock and leap a calendar, talk it over in politics, or perform a ritual of respect to fight the offense of disrespect. The conclusion we then may draw is that our preferred order of time it's possible illusory effect can be fought with a clock running to the sun and a calendar running to the moon, as well as by political or philosophical debate, by religious exercises of respect and by the conscious comparing of two calendars and clocks or by comparing those indications to the actual positions of sun, moon and stars. The summary is following that all the cultures of time on this planet with each their own habits of time management may find a common order in science offering clocks that run to the sun for the sake of validity, in religions that remind us constantly of the original nature and the necessary morality to it, in political debates that fight illogic, unreason and estrangement in compensation and by multicultural tolerance and mutual respect that permits Muslims to bow to the sun and Hindus to celebrate to the moon while the Christians celebrate the dates of Christmas and other holidays on the solar calendar. In the last section we will further expound on the subject of time politics. As for now have we with this methodical investigation into the truth of the order of time thus uncovered the way to fight illusion in general and live in peace despite of our differences.

And how about the timelessness in experiencing time?

With that subject we will deal in the next division of spirituality and the person, dear René.

How exactly should we do this what you told us without a scientific training in astronomy, theology, philosophy and politics?

Dear René, to check the time of nature we have sundials and a tempometer on the internet to check the position of sun out, we have calendars that tell the lunar phases so that you can be regular to the moon if you want, and to the stars we have a time on the calendar - which at the moment GMT is the night from the 6th to the seventh of July - demarcating the dynamic point in the celestial sky around which all the stars revolve in the galaxy. This time on the calendar that can be called the galactic new year of the time at which the earth is closest to the galaxy center, shifts with about 20 minutes a year ahead through the calendar (the so-called precession of the equinox). The stars can thus be celebrated with an annual holiday collectively or individually with your birthday that each galactic year then falls about twenty minutes later. Thus we can be of an astronomical respect for the sun, the moon, the stars and the force field of the ether keeping them together. As for theology we have churches, temples and mosques with trained theologians to tell and teach you all about the respect that would be needed in this to live for God. Concerning the philosophy we have paradigms or thought models of science ruling the universities and other institutes of education and for the political respect we have political parties to organize the debate about this all.

And are these different option of time-management all equally good or is there a certain preference?

To accord with nature, the original reality of time that by evolution shaped our life, saves one the energy of the compensation needed in case one does not accord. Think of work-shifts in commerial enterprising that allow people in a family or early relationship less of a life together when there's someone snoring all the time, or that exhaust someone sooner if one must change from a day-shift to a nightshift. But to have more energy doesn't mean that one is better in dealing with it. So did e.g. Islam not succeed in conquering Europe at the end of the Middle Ages, while they did accord better with the sun and the moon than the Europeans did who christian wise burned heretics of sun- and moon-worship at the stake. It is so that in compensations like bridging matters religiously, politically or scientifically, with rituals, discussions, and paradigmatic treatises, one may develop a lot of good qualities and efectivity. But given a certain uniform, good will with the options available in timemanagement and the need of an efficient approach, one could say that - like preventing being better than finding a cure - to accord is better than bridging and that, to stick to our examples, Christianity is not as easily done with Islam in this respect as it might wish.

What's the magic I've learned here?

Dear René, that you don't have to perform any magic trick to be in control with yourselves and with the matters you have to deal with, but, better engaged, can experience great satisfaction in filognosy, the love to know, comprehend and act to the benefit of all living beings.

Can I be happy simply countering illusion this way?

Dear René, life can offer you challenges and make it difficult for you to be happy, but holding on to this lesson for yourself is happiness within reach, provided your acceptance that in this filognosy, this love for knowledge, there are a few more lessons to learn indeed.


Dialogue two: I-b Field-control

This is a scientific class about facts. The fact that matters after the methodical concerns about time in the previous section in filognosy is the fact of the so-called fields of action. To fill your calendar it is important to develop knowledge of and balance in the different fields of action.

What are those fields?

Dear René, please take a good look around you. Observe the facts of material life. As you see there are private homes and there are shops, theaters and pubs down town. There are also meeting places ruled by a certain concept of association: clubs for sport, houses of prayer, song and music, respecting nature a certain way and so on, and there are also offices, schools, factories and other places where people do their work. These different material buildings in your town are thus recognized as the four fields of action that you have to count with in your life.

Count with?

You have to literally count with them. You have to figure out on the clock and the calendar when to do what since you can't afford to miss and fail in any of them of you want a full life. The idea is that in your life, in order to be full and complete, you must consciously plan your actions. This is because you live with others. Alone you can be spontaneous, together you must manage to appointments of time. That is the so-called mûrti, cross, the trouble, you have to carry as a sacrifice for your own good. It is required for your filognosy, your physical and mental happiness and health to the different perspectives of life thus, that you will not be frustrated missing anything of life. Let no one tell you that any of these fields would be bad, off limits or condemned.

What is the order behind it, what is the essence of each of these fields?

There is the oneness of life and the manifold of forms. This is a fundamental twofold division of truth we call the 'basic reality' we have to respect with the ancient dictum of 'oneness in diversity'. Just like in the previous class the dictum ruled 'as above so below' to be in full respect with the facts of life and time, is this section ruled by this dictum. It is also called the duality of quantity versus quality. Oneness or to be unified is a quality of fundamental importance. To be divided within oneself and therefrom in the community estranged, belongs to the terminology of the psychiatrist. Now will we further expound on the order of managing the time in respect of the different fields. The two aspects of the quantity and the quality of life are known by the two dualities shipping with it. For the quality there is the oneness in abstract thought like the idea of God or a shared spiritual ideal opposing the oneness in the engagement in the concrete of matter and material actions as the being engaged in activities during the holidays or actions of one's work. From the quantity there is a likewise duality of the diversity of the individual of being on oneself opposing the diversity of the social interest of being together. Putting the thus found four factors in a table you will see the four fields appearing that we have assigned the four labels business, private, public and club.

1) The business field (individual/concrete). As a child your business is attending school. When you're older your business is making money or doing a volunteers job in charity to be grateful living on the dole. Whatever you're good at, this is how you serve or plan to serve your fellow man and the society at large. This is a cornerstone of your life from which you find your self-esteem and your sanity. Not being able to act in this field, people speak of unemployment or else godlessness. Somehow you must make sense with your servitude to express your gratitude for what others, including your forefathers, did for you. This is where you, for a good conscience, even the balance to individually enjoy the things of life. This interest in the individual of concrete matters is also called 'the field of the elements of matter'.

2) The private field (individual/ideal). Sitting at home is an individual position in which you seek a certain quality in escaping from influences from the concrete outside world that entices you into competition and accomplishment. It is the private field that belongs to the ideals of freedom with which you counter the concrete pressures of a material life. There you enjoy your family relations, your hobbies and do you seek and give love, confidence, support, familiarity, and security. In this individual field interest is where you, with the help of a religion or philosophy, develop your individual quality: your intelligence. This individual interest in the ideal is also called 'the field of intelligence'.

3) The public field (social/concrete). This is the field of free association. You go downtown to the market, to go shopping and to sit in a restaurant, go to the cinema or a theater and meet the people also living in your community. This binds the people in the society best: to be equal, moving freely and reciprocally enjoying the services of each other. How can one serve and expect to be appreciated if one doesn't appreciate the service of others oneself? This is where the money made is spent and the friends and acquaintances are made and met. This is where you party and celebrate in all freedom going wherever you want like during your vacation. This is the local, national, continental and worldly of the concrete social interest of you and everybody else. This is also called 'the field of the false ego' or the, socially confirmed, personal identification with material matters and communal presence.

4) The club field (social/ideal). Together with others you need to feed and strengthen your soul, your reason and moral fiber too; together is the spirit maintained stronger as doing it all alone, one straw breaks easily, but a bundle can wipe the streets making a broom. This is the spiritual, the by a certain set of rules determined, field where people find the meaning of life in the togetherness of exercising respect in singing and praying, listening, speaking, eating, dancing, strolling, sporting and remembering and such. This is where the control is found from the definition of one's favorite association as being sportive, artistic, cultural, religious or alternative spiritual. This ideally conceived interest in social matters is also called 'the field of the non-manifest' since it is not so clear in what form the spiritual principles should be respected, because the soul, just as God being the supreme of it, is found always beyond all material grasp as a presence in the beyond.

So how do these fields add up with the order of time we discussed?

Most importantly, René, one should remember that in order to be hearty and hale one must keep balance. From the fields above one may surmise that business matters must be weighed against religious matters or club matters and that private matters must be contrasted and counterbalanced with public matters. They both form a contrast of incompatible opposites. These two dimensions defining the separation of the fields in time, that together make up the basis of all the fields of action, thus require that those basic fields are assigned a separate position in time if we want to put ourselves comprehensively on the calendar and have an according fullness of life together.

Now we have two dimensions with one calendar....

Well, René, actually our calendar is set up dually. Culturally we have the days of the week contrasting the dates. In filognosy though we build on certain knowledge, validated scientific knowledge, so that the days of the week are replaced by likewise days fixed to the moon. Weekdays as we know culturally are commercially conceived in political debate and thus uncertain. They do not directly refer to natural happenings. That is the distinction we have to make in order to be certain. Though derived from the moon are normal weeks not leaped to the moon and thus do they not constitute a natural, independent variable we can count upon. They are, being subject to political decision making and economic ulterior motives, in fact uncertain in being manmade and part of a materialistic consciousness that, with only the pretense of a freedom of choice, constitutes bondage and is thus not fit for the stability of happiness. We go for the filognostic consciousness of the scientifically certain knowledge of the positions of the sun and the moon as they are. We so to speak worship God preferably directly, rather not by means of 'political demigods' telling it us different to prove themselves or the money useful. But still it is, as said with the four options of time-management, scripturally allowed to worship time by mediation of the at times so very ugly 'demigods' of the 20th century materialistic and commercial standard time like there are the warlords Hitler and Napoleon, who are the 'champions' of respectively taking around and instituting zone time and mean time in Europe e.g.

Sun and moon and the fields, how do they add up?

The matters of the false ego and the private life are associated with the sun. Out in the bright light of the day one manifests one's body in respect of the true (demi-)god of that order, the god of the sun. Defying that divinity one is an heretic of that order and doomed to suffer instability of motive and consciousness, and that we don't want. So are private and public matters best settled by the order of the sun, viz. settled by the dates on the solar calendar. Think of the private and public birthdays and holidays. Equally are the other two polar fields of one's business- and club-life best settled to the order of the moon. The moon is there as a fixation in the sky. It is always fixed on the earth as the first devotee and leading godhead of that order. Matters of club-life are all fixed. A club cannot change its rules lest it becomes another club. So it resists change and has to be taken as it is or else be denied. The same way it is with businesses. Each business, each job agreement is ruled by contract and a business plan. Another plan is another business. Also that department is as fixed as the moon is. Thus are the two contrasted on the lunar calendar just like the previous two fields of the sun were contrasted on that calendar. So we have a type of order in which business days never coincide with club-days and private days never coincide with days of public socialization. Playing golf or tennis together as a business meeting is simply an association in sport to cover the lunar dimension better; one still separately has to sit down in an office to check and talk over contracts and sign papers then. The two dimensions of sun and moon by nature having a different discrete rhythm do coincide though. Thus can business be mixed with socializing in public and can the private interest be mixed with club-life. Also can the business interest be met privately and the club-life coincide with public socializing intentions. Thus we have a variegated, dynamic life covering all fields in a stable, nonmaterialistic but certain respect of time. In the last section will I also dilate on the timing of your life with these fields in the context of the regulation of the civil virtues.

And what if I don't care about that?

Neglect of this necessary balance will go at the cost of your physical and mental well-being. You will be troubled by the psychology of consonance that says that all you do is good. Thus you will defend your imbalance and thus you will politicize going crazy saying that club-life is bad or that going out is bad or that all business is bad or that all private matters are corrupt. You then, to check your madness with your resentment against the balanced life, will find a political party of nepotism to it that possibly cheats you into a fake life of living in enmity opposing others that are possibly equally disturbed in their field control another way. Thus you will debilitate and lose your synergy, your ability to cohere socially. Kind seeks kind and in the will for power born from that you will, with the wrong friends getting entangled, slide down, being tempted into injustice and make yourselves enemies which will shorten your life span, steal your luster, and make your phony one-sided life a hell. In other words you will fall in ignorance and suffer all kinds of psychological symptoms. Public personalities e.g. often suffer from this in the loss of their free association; they start hating the public that they serve but that doesn't allow them a full life.

So all politicians are wicked asses?

No of course not. The politicians get the blame because they are responsible for the order in the society. But the problem is found with everyone. There are good and bad people in this as you know, but the majority lives a not so pure mix of that materially motivated ego-passion that may carry such a malicious shadow and the by the principle motivated soul-given goodness. The politicians mediate between the wanted and the viable in society. The so often inevitable problems of the impurity of compromises are professional hazards, calculated risks to them; but certainly is this problem not conducive to their stability in office. The democratic rule that mostly misses the less compromising nobility of a more scientific, personal and enduring systematic respect for God and His time can also be regarded as a necessity. We need the democracy in order to neatly rid ourselves of the less conscientious 'nobles', politicians and parties who for a while with populism managed to cheat the voters into consent. The integer ones neatly serve, for as long as they can, a certain purpose of public interest despite of all kinds of party interests and other setbacks of being an ego-target. The integer ones do not confuse the membership of a political party with a function in one of the to be expected election groups filognostically set up to study, discuss, make and amend laws for a certain state department or sub-department. The real purpose of political parties is to serve the filognostic order and not to confuse the issue by living in secret and overt envy, enmity and feeble-minded debility on the one-sided options derived from their imbalanced lifestyles and ulterior motives.

Expected elections groups?

We will discuss this option for the legislative order, associated with the identities of man in his societal game of order, in the later section of the rhetoric class. As for now you should remember that imbalance in the fields of action leads to the illusions of political nepotism or to other kinds of false oneness in pathology or neurosis. The pathology takes it out at the cost of others, the neurosis doubts itself into an ineffective spirit missing a firm ground in the full of the human reality as well as a proper discipline with the soul. The psychopathology creates victims on a battlefield and the neurosis ends raving mad being psychotic in an asylum. Thus in order not to harm yourself or others: always keep the balance in respect of the fields of action.

O.k. understood, but, scientifically, how about that leaping with the order of time?

Leaping is important to keep the schedule of time tuned to nature, without it one loses touch with the force field of the ether and becomes one invalid in one's time-respect. One is not of this planet anymore if one doesn't respect it's order. So, in order to be firmly rooted here and stable in consciousness, are calendars leaped, the lunar as well as the solar ones. But filognostically with the lunar calendar leaped to the sun we have to admit that the solar year, itself being leaped every four years when necessary, is decisive and that the lunar year as such does not really exist in the sky. Therefore we do not leap the lunar order, just like Islam does, but we either make for a lunar year other than for the socalled lunation of four lunar phases. 29.5 days is the length of the lunar cycle and its signal days are traditionally the new moon (roman: kalends), the full moon (ides) and the half moon (nones), and no other. That is what happens to be the astronomical agreement called a lunation. The solar calendar is filognostically, viz. according the vedic scripture and also according the classical roman order from before Constantine AD 325, divided with the divisions of the moon. Twelve months are divided in 24 15-day fortnights which each for themselves, to our traditions and to the moon, may be divided in two weeks as we are used to with the addition of an extra day of leaping at the end of each fortnight. This day we call a cakra day of study and fasting (next to the other cakra days of labor and free association in the public sphere) on which it is inauspicious to plan for any material endeavor because of breaking with the regular order of the week. Thus do we with the solar order, which we thus call the cakra order, match with the order of the moon, not having more divisions than are needed or are provided by nature. One is called a fool when one goes beyond necessity.

No foolishness sticking to the bare necessities of a stable consciousness of time?

Exactly, that concludes our second talk.


Dialogue three: II-a Emotional Expression

It is important to express yourself. Mere study and knowing give no stability or proper learning. It is the practice that makes perfect.

Is that why we talk?

Yes, but talking is not enough. Talking is very cortical, viz. of the higher regions in the brain, and is ruled by the repression of emotions from the lower centers of the brain. Emotions in the mode of passion taking over reason ruin the understanding if we do not consciously control them beforehand by song and exercise. It is an individual responsibility of not just politicians.

The philosopher must sing?

Right, so it is. There will only be stability of consciousness if we do not just balance our activities in the fields of action in the outer world, but also to the internal fields of the different functions of our brain. Our own body with all its functions of action and senses of perception requires a balancing in all its three dimensions: the cortical as opposed to the emotional (the vertical dimension) the spatial or parallel against the time-sense or the serial (lateral/ temporal) and the initiative as opposed to the receptive functions (frontal/occipital regions).

Is that also associated with the order of time?

Yes René that is so, but this concerns more your activities with the clock than with the calendar. The day is naturally divided in a light and dark period. During the light period we are active and during the night we rest. So there are twelve hours of action and twelve of rest on the average. The twelve of action need to be balanced in six hours of service to others and six hours in service of your own interests. The nighttime is divided in six hours of sleep, rest for the body, and six hours of doing something at home, to have no stress for the spirit. Thus is initiative and reception balanced following the light of the day. This covers the frontal and occipital regions, the front an back-portion of the brain. Insufficiently being of action as with unemployment or else godlessness, may lead to an overactive back-brain which is a mark of schizophrenia: the brain may then in a psychotic break or decompensation invent its own illusory action or seek forgetfulness in intoxication, but then does the imagined not compute with the reality in the actions: one is factually crazy. Or either too much actions lead to, as we already saw, pathological abuse of other people or the greater society; respectively known as psychopathy and sociopathy with the types of crime belonging to that. Therefore: never meditate by prolonged watching television during the day. Never, as an adult, sleep more than six hours. And never work for others more than six hours each day (36 hour working week of six days of labor is ideal), nor engage in hobbies or household chores for more than six hours a day. Thus you will lead a balanced, stable life conducive to happiness.

Conducive? That itself doesn't make me happy?

Well of course, the order of time, which you need to be in control and of respect with the force field of the ether, is just one of the conditions to meet. Let's first try the healthy and sane of coping with the tricks and pitfalls of time in general and modern time especially. Culturally we were, in the twentieth century, not directly prepared for clocks and schedules defying the commands and dynamics of mother nature who gave us birth from father time, so we understandably had some historical difficulties with our self-control.

How about the other two internal dimensions then?

As said is the intellectual of the cortex functionally poised against the emotional of the lower centers. This can thus be actively and receptively be experienced as I explained above. This extra dimension so complicates the matter of keeping balance, so that one, counting with several factors, easily loses sight of their coherence. Mentally one can be receptive and active and emotionally one can be receptive and active. For the quality of higher thought you therefore must as well read as write and as well listen to someone as speak to someone, if you want to keep balance. It is like with the computer: uploading and downloading (or broadcasting and watching t.v.) or also as a kind of digestion like one has with breathing in and out or with drinking and eating and then frequenting the toilet. And emotionally operates the reciprocity command just the same: you must as well listen to music as go sing yourself or control a musical instrument, you must as well appreciate another's artistic accomplishments as go and dance or compose or paint yourself. Not being successful in keeping balance with this second dimension, will give rise to problems that manifest as a conflict between your feeling and your thinking self. Being too active in your mind you may expect eruptions of your emotional nature, as you can have in a nasty dream e.g. or, being stuck in lies and excuses, you can have in a fight with an 'hour of truth' or with an emotional burnout; and the other way around, when you delve too deep and long in emotions, can that give rise to mental confusion and compromise your integrity and even lead to your getting entangled in doing things you never actually thought of doing - as if you're drunk or when you can't be yourself - because you insufficiently count with the factual and too much act on your impulses, nor weigh your arguments properly then. So is it, with the fourfold division we discussed the other minute, wise, for this extra dimension of being physically/emotionally and mentally engaged, to further divide your day. And so you may picture yourself a fourfold division of as well your active as your receptive period: receptive/reactive and actively of initiative for six hours reserved for yourself to the nature, six hours for your body to the form, six hours for the spirit to the person and six for the others being to the doer, is following your day filled with in principle three hours reserved for each of the thus formed parts. To fight the confusion of the mixing up of these things you for a moment so have to contemplate the basic notion of your life. The basic logic concerning the passive/reactive and actively being of initiative of your life, is that you to the nature, respect the form of the person as the doer. The being receptive/reactive resorts under the nature and form (dharma and rûpa in yoga), as the cause of your actions and the being active resorts under the person - the self of logic and reason - and the doer - the self subject to, but being of initiative with, the time and your fellow man (kâla and purusha, see also info.html about causality). Thus you arrive at eight periods of three hours for the day with which you then may set up your calendar. To the ideal takes such a timetable consequently the following form:

What is the argument behind that table?

You are, receptive/reactive living to the nature, mentally engaged with meditations and to the form in this respect busy with dreams in your sleep. Next to that must you being more physically reactive to your own nature, do your hobbies to counterbalance your obligations and with that also in reaction to the needs of the form of the body again take care of your own matter in doing your household duties.

Being active on the mental plane, you take as a person, as a being of reason and logic, up a study or are you at the other hand stimulated by the time as the doer, mentally then engaged for God, as one says or pro deo, laboring on a voluntary basis. Next to that you must, being more physically motivated, show initiative to entertain personal relations and must you positively as a more materially motivated doer be committed to delivering service for the sake of others to make a living or deserve your bread as one could say.

What you, less ideal reasoning from the way things fare, may say is that you, globally being of balance with this vision, living normally like an adult on working days, in reaction, then sleep for six hours to meditate on your dreams, and six hours for the fine order keep yourselves occupied with household chores, eating and your hobbies, to which the conscious meditating and contemplating are easily neglected. Actively engaged on normal working days you physically deal with other people and do you do your job, with six hours left for being spiritually motivated to engage yourselves in a more voluntary way with others and for the purpose of studying, with the help of books, t.v., the computer and other media. Also concerning this, one tends to work more than one socializes and watch more t.v. and/or use the computer than busy yourselves with voluntary labor. Because you thus factually reserve too little time for studying, charitable work, and socializing in this modern society tending to materialism all the time, must, for the balance of a good life, for that purpose days of compensation be intersected in your calendar to account for the damage; days thus of study, socializing and a selflessly motivated contemplation, that factually, from the logic of the balance, constitute a real necessity and, with you being conscious to it, even are a real need in your life. But more about that in the next dialogue about value-control.

The blocks of three hours do not necessarily have to follow in a tight order of time. They are but a general measure of balance with which you can move back and forwards in finding your own daily schedule. Thus you meditate during the day regularly for some time to have a quality moment of peace and are you in the evening mentally occupied with the media - especially the t.v. most of the people. It is thus not so that you'd be strictly active during the day and completely passive or that homely during the later hours or at night.

What is of interest, is to realize that a balanced schedule for the day during a working week of six days of work, gives you 6 x 6= 36 hours of work. A forty hour working week of five days of eight hours, can be done, but shifts the emphasis concerning the being active, this way seen, more to the physical plane with you having to face the reactions to that. The propensity to imbalanced action concerning your orientation in time and space that is built into our society, manifests itself in this following as a lateral disturbance, between the right and the left side of your brain. The lateral constitutes the third dimension in the operation of the brain we have to consider.

How does one control the lateral the way it should? One has to serve the time system and you're neither always in control of the space you have.

Indeed constitutes the time system a maddening barrier between you and the natural world we live in, which calls for a conscious approach. For this purpose you must train the body to be independent of the cultural time-system and thus manage to save your lateral integrity. Materialistic society has separated the time from the place and estranges you easily from yourself and from others by diverting you with a mind directed elsewhere. The clock which, missing a cogwheel to account for the tempo of the passing sun, in fact is outdated, ran amok and now carries wheels, wings, a screen, a keyboard, loudspeakers, and a microphone, and grew so into a system in which you never know where you are with your mind. This breaking with the place or this dislocation of your time consciousness is a characteristic of individual mental illness or at least of a commonly shared cultural neurosis. Even the spirit of the timeless self and wisdom of eternity that we in meditations share in the knowledge of the soul, demands a correct orientation to time and circumstance: the consciousness of the moment. Psychiatrists always check the sense of time and place of patients which is typically disturbed with them. The cure consists of offering people settled daily activities, to offer them 'structure' as it is called, with a tight schedule of work, to restore their orientation to the time and place. But before it went that for you, can you avert the danger of a split mind directed at a time separated from the place, by three times a day engaging in yoga-exercises with the help of mantras for the sake of the expression of your emotions: in the early morning before breakfast, in the evening before dinner and at night before you go asleep, so that you purify yourself for the different activities of the day and are able to delimit them. Do âsanas like the sûrya-namskâr, the greeting of the sungod, and do the pranava, by nasally vibrating AUM ten times, concluding the exercise with the gâyatrî mantra to reset your brain to respectively the primordial sound of God that unites all other sounds in the ether and to the original order of the nature of the sun. The filognostic builds on the existence of the ether and thus sounds a version of the vedic three-foot-mantra, the gâyatrî, like this:

'Aum..., earth, the ether, heaven;
that vitality we pray for;
the grace of God for everyone;
the mind pure in harmony.'

The gâyatrî-mantra itself is more specifically directed at the divinity and the order of the sun, but since we respect the sun already with a tempometer, applies this version more generally to the entire order of time for reconciliation with God and oneself. Of course should you for that purpose, to do it without a computer, set a clock for meditation to the sun, because the social times turned against nature and that ether will lead to the forgetfulness of not respecting that nature essential to your soul as its ground of being. Also of importance is it to find a quiet and sanctified place to do your exercises. This is not always as easy. In case of being disoriented and disturbed beyond your control, can you force the spirit and the body into obedience with the help of the so-called mahâmantra, defended by the factually not that sectarian, but indeed very traditional Hare Krishnas, that mediates the controllers of the vedic philosophy of Lord Krishna and Lord Râma. Also other bhajans to the honor of the holy name and their respective cultures of knowledge are effective. With the holy names you also find the true meaning of your being incarnated, of being René, of having begun a new life in relation to Hari, the Fortunate One, the Lord or the Supreme Personality of Godhead: He, the field in all fields, is the one who time and again is present to put things right so that you never stand alone in this. It is with Him that you have to manage to cooperate in each life. He is the one to say I to the impersonal as the greatest sacrifice possible, so that nothing is impersonal anymore. A good scientist knows that all is claimed after so many ages of civilization - even the mistakes - and that reference is a basic duty of validation, of declaring something valid.

The musical exercises in this department of emotional control must, as I told you earlier, however authentic they are, always be directed at towards the solution of the soul and its agents, because directed at the worldly you will get entangled as a stimulus-response junkie and fall from your discipline. Be in the world, not of the world.

So remembering and working for my integrity with yoga restores the lateral balance lost in materialistic, cultural engagement?

Yes, provided you watch the time carefully thus. On top of that is the yoga also conducive for the control of the so-called small brain, the cerebellum in the lower back of your brain, that regulates the physical control you have over your body. It is good to train that center to be independent of the storms that might go on in the emotional and cortical centers. The consciousness that is stable is that of the times set to the signals of nature; that of culture depends on politicians, bosses and intimates that are materially motivated and thus may burn down; the materialistically motivated consciousness is not stable. So you can materialistically either forget your discipline of integrity and emotional expression messing it up with nature yourself, or you can be messed up by others disturbing in that relation. And you must count also with the third disturbance that is there from the modes of nature like summer and winter, natural calamities like floods and earth quakes, and general changes in the weather. The purpose of yoga in general is to be independent of these modes in the stability of one's consciousness and physical control, even though - or rather because - they exert great influence. So don't sleep too little during the summer nor too much during the winter time. Sometimes you rise in the dark, sometimes in the light living on the latitudes at a greater distance from the equator. It must not be so that your yoga is lost if you change the clime or when the seasons change on you.

Is filognosy a type of yoga?

Yes and no. The yoga you know as a physical exercise of meditation and postures is but a part of it, so you may say so. You may call it filognostic yoga or Aadhar yoga, the syncretic yoga of your basic interests of mental, societal and physical well-being. But not being turned away from society doing a normal job and being engaged in activities directed at the person with it you may call it just gnosis: spiritual knowing embedded between, and connecting, the interests of the impersonal of science, the argumentation and facts at the one hand and the personal of religion and politics at the other hand. It is a syncretic approach of different overlapping domains of knowledge that covers the most important visions of life. You may also call it a vedic concept of reform or the cultural restoration of classical values and actions. We only incidentally, though regular, turn away from the world in an exercise of yoga to counterbalance and restore the lateral functions, but we do not turn away from the world at other times or the other fields of action. So in general we are filognostics and incidentally we are yogîs in the strict sense. We promote the wholeness of life, not any isolated exercise that then would constitute escapism. Of yoga we scripturally know the yoga of work (karma), of thought (jñâna) and of devotional service (upâsana), so we say work and pray, but also love the knowledge. Then you have the yoga complete as a filognostic, as an âdhara-yogî, a yogî covering all the fundamental interests.

You say we, are you not alone as an independent authority?

No, the enlightenment of working with an adaptation to ones own reckoning, and the being liberated in the service of and attention for the traditional is combined, as you realize from my advise to you to do yoga-exercises. But with this we shall be more extensively engaged in the identity-control dialogue of section 5.

So to sum up this conversation: we stay healthy by balancing not just the fields of action for a week, but also the three dimensions of the brain functioning during the day in respect of one's initiative/receptivity, emotionality/rationality and one's time/space laterality?

Yes right you are René, you've understood the kernel of the analytic discipline of discriminating between the interest of the body and the soul, in relation to the individual and the social, the concrete and the abstract of the fields of action.

Is there much more about this or not?

This sums it up nicely as far as your expression in the material world is concerned, but there is a whole culture behind it dealing with much more, with a type of Bible called the Bhâgavata Purâna or the Story of the Fortunate One. For the sake of filognosy assumes that devotion analytically and lyrically adapted to our culture and our notion of God, a somewhat different form. Sanskrit names and words are a concept in India, but over elsewhere strange to the people. We thus have to, vedically reformed adapted to time and circumstance, form our own english understanding of the matter. The original hymn in Sanskriet stays therewhith as a 'mass in latin', as an option to the more traditionally advanced ones and the monks. This transformation, this filognostical bridge built to reach out to the classical culture, expresses itself e.g. in a version of the so-called 'Great verses' (in stead of the sacred, and thus factually not translatable mahâmantra) in which one then sings:

With the Ether, with the Time,
with each other, free sublime
Sing together, listen, partake
talking, down town, working, awake.

proper weighing, non-illusion,
getting art, above confusion,
know the Best One, free expression,
all the six, is my confession.

Or an 'In the name of...' in stead of the so-called pranâti which stands for a tribute to the spiritual master:

In the name of Graces' Keeping,
all the Love of Happiness,
did the past defeat the sleeping,
for 'I' and 'mine' is no progress.

Love of Truth, pure, share and helping;
the values of the godliness,
impersonal no, not estranged,
are we the soul with the fearless. 

Thus can, for the sake of our emotional expression and togetherness as sung in association, the filognostic devotion which is of a vedic origin, still very much in English appear in a form of piety that to our culture is a correct, understandable and recognizable notion of the Person of God. In dialogue number five we will further expound on this in fact also importantly identity-conscious matter.


Dialogue four: II-b Value control

René, for the stability of your consciousness you have to associate and in order to keep that association you have to be united. Thus is yoga, or the science of uniting the consciousness, essential to your happiness. The issue of time and th ether is also important here thus: you have to keep yourself with the control of forces in your yoga on the calendar.

You call it value control, isn't yoga more a matter of self-control?

The self of the body and the self of the principles are not the same. The self of the principles we call soul is what we have in common, it doesn't die when the body dies. Therefore is that master of the value control. Your individual style of relating to it is your individual soul that is remembered when the body has deceased. In the previous dialogues you learned about the method, the facts and the analysis of the time-factor involved so that you can plan your actions, have a full life, but still keep the balance. But it is only your time of life if you manage to stay united in the ether, associated and endure with it in fortitude.

What do I have to endure?

Apart from simply holding on to the discipline, you have to bear with the operating modes of matter exerting their influence from the outside. There are three modes in nature that might bewilder you, they constitute the illusory effect of the material universe. It is the ignorant, the passionate and the good. Your stability with them is what counts. Detachment is the way to the soul. The detachment is remembered in four basic principles of conduct that make up the nature of the continence of the soul. With these regulative principles you can contain yourself, irrespective what happens in the universe or what others say and do. The idea is that the eternal self of the original soul cannot be lost, you only need to follow its principles to keep to it.

Modes and principles, the bad and the good?

No. Modes are not bad, the modes are natural and the principles too. But one is needed to cope with the other. The modes of passion, associated with movement; the mode of goodness associated with knowledge and the mode of ignorance associated with slowness challenge you as the soul to keep to the principles that assure your transcendence and stability.The Hindus recognize in them their gods S'iva (ignorance), Brahmâ (passion) and Vishnu (goodness).

I attain to objectivity as it where?

You could say that, but the look is more turned inward than outward. You better watch your happiness, the soul is the firm basis of knowledge and the seat of consciousness and happiness. So in the exercises you always turn inwards away from the operating modes to retrieve, consolidate and remember your happiness. It is your moment of filognostic prayer wherein the mind finds its basis. Let the movement of your body be for what it is, you are the witness now and not the one, the false ego, identified. Let the goodness also be for what it is then, it shouldn't so much depend on actions but more inspire actions, it is as the good Lord in heaven, present in the beyond, but also possibly manifest before you as a defense of the soul it's interest. Let the ignorant be for what it is, do not manipulate matter any longer, dare to be fruitless for some time. Thus you meditate three times a day beginning as said with the common postures and the pranava, saying AUM ten times.

So what about these principles, how do they assure stability?

The principles are that of truth, of purity, of detachment and of compassion. The vedic word states they is are the four legs of the bull standing for what the Indians call dharma, religion or naturalness or right conduct; they are respectively: satya, s'auca, tapas, and dayâ. These are your basic commandments. Not the usual ten commandments thus, but just these four will do for starters; these are the basic ones. 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.

So what does purity actually mean?

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 is difficult. How to do it and why should I limit myself anyhow, doesn't nature rule us?

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, with the ether, 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, 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.

The last principle is that of compassion.. should I in yoga love my fellow man or what?

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, 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.

So how should I be a good vegetarian? Just eating beans in stead of flesh makes me hungry. That can't be right, is it? That would weaken me!

Right you are. But the strength you seek not the strength of the unnecessary violence that meat-eaters cherish against animals. What one seeks as a man is more the defensive strength of elephants and cattle, than the offensive strength of the violent tiger and wolf. The vegetarian diet requires a bit more effort from your side to stay healthy. But the resulting joy of life is certainly worth the trouble. So take care of your proteins, fatty acids, vitamins and minerals like iron. For your proteins eat beans combined with grains. They are so-called complementary proteins. They together provide you all the building blocks for your own bodily protein synthesis. Meat is like a vitamin pill: you have everything in one bite. That is nice, and tastes good too, but breaking down complex proteins into the constituent elements needed for your own protein synthesis gives toxic waste in the intestines that do damage to your digestive system and are, according some researchers, conducive to diseases like cancer of the stomach and colon, certainly in case of burnt and smoked meat. Meat-eaters like cats and dogs have short intestines. But you as a primate with limited talents in this, don't; you have long intestines. You poison yourself with meat-eating and therefore the doctor always says: you should train, move the body, run into sweat, just to stimulate the digestion. And so is much of the meat-eaters culture there just for digestive purposes: just to make shit. The meat-eater literally turns sour by the necessity of a stronger stomach acid. And acid saliva is not good for your dental health also. So also for these reasons of living peaceful and comfortably, be a vegetarian. The planet can sustain not that many meat-eaters either, So forget about it, there is no future in it. For your fatty acids, good for your cartilage e.g., you must eat a cheese sandwich each day or a table spoon of linseed oil, or else you have to take take fish oil supplements which are not vegetarian. The proteins are, with beans and grains combined, no problem; you even must take care not to satisfy the body too much eating all proteins in one meal, unless you have a feast, or in need of something extra. Eat bread or cereal at breakfast, but not always rice or pasta at your dinner. Eat potatoes instead, if you're not too fat. Just take (preferably biological) beans or other pulses with your potatoes and vegetables in replacing the meat-dish. Then the body will stay eager to serve to get it's necessary complementary cookie at tea or sandwich some time later in the day. Eat little but regularly; but indulge yourself also now and then, e.g. on a cakra day of socialization. Drink herbal tea. That together keeps the spirit and the body as well eager as satisfied. For your vitamins you must take care to eat three pieces of fruit each day as well as half a plate of fresh vegetables. The vitamin C is absolutely necessary. You will suffer depressions and fall ill if you don't eat them. For your iron, an element also easily available in meat-dishes, you must eat iron-rich vegetables and fruits, like broccoli, chicory and figs not to get anemia. For your b12 vitamin - the vitamin that makes you hungry missing it - you must eat dairy products (you can do without B12 for the maximum of a month ). It is a vitamin needed for your nervous system. So two glasses of milk a day or else, if you have a lactose allergy (think of the milkfast!), a few pieces of cheese covering the same amount will do. Cheese is compressed and fermented milk missing its water. It is safe for people with the allergy. Veganists are condemned to eat seaweed instead of dairy. Such a diet is more troublesome. Don't be a fanatic, or else it is a lack of philosophy. The cow is your welfare and well-being, and in a vegetarian culture she is thus holy. Nuts are also a source of vitamin B, selenium (brazil nuts), fatty acids and protein. Use, sparingly, real butter and no margarine on your bread, for the artificial vitamin D in it can give you serious trouble. An exess of it results, unlike with natural vitamin D, in calcium deposits throughout the body (hypercalcemia). Also problems may result with e.g. ones nerves and joints. Vitamin D is associated with the immune system which, unsettled with a wrong type of D, may lead to chronic inflammation disorders like M. S. and arthritis. So the lesson is: eat natural, not too much, not all at the same time, and eat variegated; then you'll live longer and happier than many a meat-eater and will you be without all the sweat (and the extra medical cost and misery) about staying healthy.

So now I'm done transcending the modes with the principles?

Provided you do your daily exercises, yes, for starters. Of course is the path inwards a complete selfrealization process concerned with diverse matters of enlightenment and liberation, not just sitting five to twenty minutes for meditation with a vegetarian meal. Your whole life will be transformed becoming a more transcendent person better in control with yourself. You will realize that you'll develop a certain capacity of abstraction which opens higher levels of operating with your identity of service. But remember that rising up to the abstract must never lead to escapism. Stay connected in the concrete managing the balancing in the fields of action we discussed.

So there are levels of attainment?

It are more different types of commitment. Each soul has his own mix of concrete and abstract talents in this. The higher abstract of it is not necessarily holier or better than the more concrete. It is highly personal the way one plays this game of order. This makes the human identity effective that is just, that is not a false imagined and haughty fixed ego, but an ego in line with the dictates of this absolute of the human and divine truth of identities at different levels with different degrees of experience and styles of progress. We will discuss that more elaborately in our next conversation. For the time it is enough that you realize that yoga is not just a few exercises but a complete filognostic reality of having different visions of spiritual knowing that cover your whole life. That fullness of life is what filognosy aims at, that's what makes the yoga real. As I said is yoga itself in the narrow sense thus but one of the six visions of filognosy. The matter of finding absorption in anga's, levels or limbs of yoga, that in reality are more realms that overlap, is just this dialogue actually, the previous one was more analytically concerned with the dual nature of the philosophy of yoga, and the rest before that and that follows now is more a matter of science and respect for the person.

But what are these levels or limbs of transcendence?

Like in yoga first respecting the don'ts of the vow to follow these principles and following the do's of regulating the activities as discussed, after which you sit in postures to regulate your breath, turn inward and concentrate with a mantra to meditate and find absorption and stability in the self, is also your whole life in filognosy a process similar to such an individual exercise. And please do not think 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 of wisdom. 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 b ody 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.

You 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 (aroha/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.

Emancipation so is then the transcendental unification with disipline?

Emancipation is the evolution of devotion in one's relating to enlighten-ment. 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).

Vedically is this process of becoming called bhâgavata dharma and is it somewhat differently described.

Okay, and thank you Aadhar for this elucidation.


Dialogue five III-a Identity control

In the next section we come to realize what it means to become a person, to develop an identity. The concept of the person is crucial for you to be happy. Estranged one feels neglected as a person and tends one to become destructive to fight that bad feeling off. The idea here is that with proper respect for the impersonal of the previous sections, for all the arguments, facts and rules and principles, you achieve the person, the original person, as a result. You learn to discriminate between the different dimensions of the game of order that we're playing in this world.

Aadhar, the human identity, what is it all about?

Dear René, in the process of becoming a person, of developing an identity in selfrealization, are all members of society involved. The one better than he was, the one who progressed, has respected the principles of progress: the rules and the facts of the absolute truth, the truth of God who is independent of you and who is of all qualities that we call better; the less the feeling of estrangement and the tendency to be destructive therein becomes, the more you as a person will feel respected and also will be of respect for others. By birth, by nature, and by culture you develop a certain preference for a certain type of service. Some want to be a friend or comrade helping others out, some want to manage and have a business of their own, some want to regulate and control the legal system as public servants of some kind and some want to study, develop and teach in science and religion. These four are the basic vocations one can have, feeling called for service in the society. One's identity though is more complex than the with this orientation belonging to a certain class of people (the varna). Also age counts and makes for a separate spiritual department we call the status (the âs'rama). One is first of all a youngster, a celibate student usually under the control of adults, parents and teachers in school. After school one chooses a profession and marries, and is the status of young-adult achieved. One builds a family, begets children and educates them, and many consider this to be the essence of life. But there is more to it. After roughly twenty years of this family business the children have grown up and middle age sets in. For bachelors that never married it is likewise: around their fortieth must also they have arrived, must they know for which they stand in life, must they face the maturity of their own commitment, of what they have brought about in the society. The married couple not bound by anything else but the sexual accord for begetting and raising children might find themselves in a divorce, for the contract of procreation is finished then. But that doesn't have to be so. One may withdraw together bound by filognosy, the love for the spiritual knowledge of the soul with or without a specific religion, that keeps one together in service. The middle aged are supposed to accompany the young adults and transmit their experience. The tradition should be handed down and the position taken should be transferred to the next generation. A neglected middle-age culture of people attached to the life of young adults gives a generation conflict since the progress in society is blocked that way. The middle age is the age of assuming responsibility for the society as a whole. It depends more on knowledge and culture than on family relations and attachments. Next growing older one becomes an elder detached enough to represent the classical wisdom that the middle-aged aren't that all clear about right away, with their still half being entangled in material matters; but they are returning to it. The elders are responsible to remind them of the classical value of the insights won in one's own life and by the ancestors, ages and philosophers of old that did the same and that is more a matter of traditions than of ego. So we have the basic identity of man in sixteen possible status-orientation groups: the four for the status of a certain age-group combined with the four for the vocation of a certain commitment of service.

Are they the same as the indian castes?

More or less, you may call it caste, but they are universal categories for all societies of people. The normal employee is the comrade and the friend that consecutively makes the career-moves of being an acquaintance, of becoming a partner, of next becoming a companion in life and finally complete his/her life in being an elder, or a senior, in retirement. For the entrepreneur of the department of provision develops life, in the ideal sense, itself from being an assistant in training to a manager's job with responsibility, to assume following middle aged the lead as one's own boss or CEO, so that one finally after transferring the business to the next generation one is of support as a commissioner in the final authority over the company. The next orientation of class in life is that of the ruler, the legislator and the military who is of initiative relating to a certain societal order, and who first of all, to the model, has to prove himself as a hero or recruit in a youth organization, and next has to follow through in the form of taking up leadership. Next is the one of initiative as a leader of a certain group interest than on the basis of his experience fit to operate as a politician capable of mediating between the wanted and the viable, after which finally at a later age one has matured enough to be of the chambers of advise or be an advisor in a more independent position. From the next position of the intellect caring for matters of guidance is there first of all the position of being a pupil in the context of a school, then the position of being a teacher oneself who as a counselor or therapist supports the students or clients in their personal evolution as one meanwhile arrives at one's own practical insight. Next, with the workload of teaching and supporting is at its end, follows a period of reconsideration in which one with the experience acquired looks deeper into the wisdom and the traditions founding the culture transmitted, so that one next at a higher age being more detached, austere and experienced with the spiritual responsibility for a certain service of honoring matters may care for the commemoration of that wisdom: the priesthood, the voice of the culture attained. Thus is with this division each his life assigned a place. It is evident that by the grace of the classical scriptures and the actual human reality the positions of the societal identities as an absolute truth are fixed, but that the person himself determines to what extend one thing would lead to another, or whether there would be the more abstract or concrete reality thereof. You may picture the complete of it as an eight story apartment-building with sixteen apartments each floor and three rooms per apartment. That is the building humanity lives in, with each and all living there going up and down in the lift of transcendence or elevation and moving through the rooms of their apartments according their experience. Sometimes, on the average four times in their lives, they move to another apartment when they according their age change their status.

The problem with these identities of the so-called varnâs'rama castes is the identification with them, the false pride that people can take in them and shut each other out with. In filognosy we stress, after the concept of vedic reform of Lord Caitanya, the importance that these identities are positions in a fixed 'Game of Order' of developing quality, but that one is free to move up and down the ladder to heaven. Naturally you evolve through these castes. So, although by birth you may be predisposed for a certain class, by nature you may follow another route. Therefore do I for you call it status-orientation groups or societal identities. The status is something natural of age that changes over time, the class likewise is something that may change because of personal choices and an education. Even though one doesn't seem to choose one's birth do things, as was explained in the previous dialogue, work only right with respect for a certain process of transcendence in which we develop the needed quality. By this quality we develop the consciousness that offers one the choice, that thus gives someone his freedom. Only this way can the caste-system, or society of rank and order, he matters of class, be checked and protected against false claims on the basis of identification and pride. One isn't better by one's societal position, birth, age or education, one is better by one's consciousness, one's talent to transcend, discriminate and choose, by one's abstract ability to oversee matters and keep order and thus stay absorbed in the goodness and knowledge so necessary for the love for our fellow man.

You say you can't chose your life. Isn't that determined by your previous lives?

Your present life is undoubtedly the consequence of what you did before; whether those previous lives happened in this life of lie more in the sphere of other incarnations of yourself or of others of your identification that preceded your life. So I might have been René Descartes and you might have been Sigmund Freud and now we have to figure it out what it means to be analytically of reason with the soul. Even though you at any moment have the option to change lanes in your life, is it so that once you head in a certain direction, you have to accept the consequences. In that sense you do not have the choice then. But up to the point of death one can repent and thus pave the way for a better life thereafter. It is not the soul that dies, but the body that dies, that is the basic assumption of yoga and thus also of our filognosy.

So what does it mean 'Playing the Game of Order'

It means that we accept the caste-system, but then with respect for the process of selfrealization in transcendence we also call emancipation. The identity of a caste or status-orientation group should be functional. One and the same identity can operate at different levels in different modes of experience. That together is the game of order in which each person finds his life's mission according his level of transcendence, his status, his class, his experience and his style of progress going up and down the ladder to heaven.

This is all very much for me to understand...

Yes of course, it takes you your whole life to figure out who you are and what your walk through life would be. To oversee this in full no one can but the Supreme Lord. He grants you the vision through the disciplic succession of the teachers of the tradition that keeps the vedic literature in function. I can only tell you as a pupil of them studying and singing to the scriptures myself and so be happy to combine for you the different truths of the original science of yoga and the options of spiritual knowledge in the six departments of filognosy.

So there is a specific type of culture behind it?

Yes, in my case the paramparâ, the disciplic succession of instructors or âcâryas of the Caitanya-vaishnavas, as they are called. They are in the streets of the west , but also in the east that way, represented by the monks of Lord Vishnu who are known as the Hare Krishnas. Many fear them because they can be fanatic about this disciplic succession and the worship of the gurus belonging to it. But you do not have to go to the monastery where they live. Albeit you very quickly might also pick this all up there with them, is it also for Muslims and Christians quite normal not all to be monks and nuns in service of the monasterial order. That order constitutes the school of learning. Normally people attend schools to graduate and take their responsibility in society. Also with Buddhists it is quite normal for youngsters to be a monk and then later on be good fathers and husbands in the normal society. But anyhow some type of systematic respect is needed not to forget these dialogues and be firm in your belief, and so it applies to the order of time as we have discussed too; you must put the systematic respect for this originally religious matter on your calendar. This personal section says: if you want to be respected as a person, you will also have to respect other persons, and why not the original teachers, the Lords and Prophets of the religions? Religion means reading, connecting again, and so do we as devotees of the complete join on lunar signal days to read and sing the Bhâgavatam, the original book where all the wisdom concerning the vedic order filognostically is combined in one story; the Story of the Fortunate one, the One of fortune that you also want to be and - partly - can become by the grace of God.

I have to go to India? Or must I go to Jerusalem or Mecca being a Christian, a Jew or a Muslim?

Well you may go on a pilgrimage to get initiated into the routines, philosophy and social structure of the religion and forget your erroneous past there, but you will have to return and pick up your life here where you were destined to live. The Muslims say, you have to do it once in your life. But who says what a holy place would be? A place is holy by the people assembling there. So can you, next to India, also go to Lourdes or Santiago the Compostella, or visit the pope. Sometimes it is enough to meet a strong representative of the teaching on the road. He represents all the wisdom and purity and the remembrance of him may suffice to set you on the right course and keep you there. Thus some people are perfectly satisfied with their own pundit, imam, parson or reverend being holy enough. Let's say that it is not bad to look beyond your own horizon and realize what's more in the world about this.

So filognosy is not especially Indian then?

In my case it is a mixture of the christian background I have, the experience with professional psychotherapy and scientific methodology I had as a graduated psychologist, and the change to yoga with it that followed my being faced with the indifference of our materialist society. But a Muslim may stay a Muslim visiting the Sufis and return from Mecca just to participate as a perfect and sanctified equal in the same game of order that we talked about and are involved in the two of us. The filognosy binds the different religions and personal stories of selfrealization in the gnosis, in the knowledge of the spirit, in the person of God and in the factual reality of time in relation to the forcefield of the ether and of life we deal with.

And how about all those guru's and teachers?

They come indeed in all shapes and sizes. The basic duality for their division is found in the difference between the discipline and the source 0f knowledge. As for the source of knowledge there are three kinds of teachers: the co-believers who, more on a basis of equality, assist by counsel and deed and initiate you by example and inspiration in the field; the teachers of the in succession transmitted spiritual and intellectual disciplines and religious traditions that are of instruction; and there are the gurus from within that are known by the scriptures. These three types of teachers are also known by three different disciplines so that one in fact has nine different types of guru-disciplines or individual mentors for the spiritual. The three disciplines are what the indian calls brahman, paramâtma and bhagavân: the impersonal, the local and the personal with God. Thus one arrives at the table as shown below. The teachers of initiation are first of all, if not your parents, the therapist who teaches you to respect yourself, the other person and the rules in general; next we have the new ager introducing you into the principles of the true self and teaching you how to meditate; and following are there the filognostics and other representatives of the spiritual traditions teaching the love for the structure of knowledge in general and the order of time, so that you may have a life with the regulative principles. Gradually, falling down and rising back to your feet reorienting yourself gaining in experience, evolves with this category of relief workers a way of your own and a stable form of association and culture of instruction.

That factual instruction originates from those who, more formally as leaders, represent the intellect, enlightenment and the tradition: to begin with, the professors and other teachers and thinkers of science and scientific enlightenment who first of all promote a sober sense for the right course of arguing and the factual reality with the seeker; then there are the spiritual philosophers and mystics of the spiritual type of enlightenment teaching you to be your own man and assume your responsibility with the knowledge; and at last we have the theologians, priests and teachers of example in disciplic succession (the so-called paramparâ âcâryas) who introduce you into the holy scriptures and the culture of maintenance, or the religion of reconnecting time and again in ritual, contemplation and prayer.

The teachers from within are christian-wise the Father, the Son and the Holy Ghost, but filognostically seen do we see them more as the different aspects of God of creation, destruction and maintenance, in which the Holy Spirit or the Absolute Truth stands for the principle of the Creator in service of a way of thinking that can be shared - the homology; the Son stands for the principle of de Destroyer removing all obstacles in the way of one's belief, the karma, and the Maintainer stands for the Father who, unseen from the beyond, brings you your stability of consciousness, your culture, welfare, happiness, association, community sense and durability. The latter three are exclusively known through the scriptures and demand, for the purpose of living with God from within, a certain course of learning with the before mentioned groups of teachers. In India are those scriptures the three times six bibles or Purânas of Vyâsadeva that next to the s'ruti of the Vedas directed at the rituals and the Upanishads directed at the philosophy, constitute the smriti nucleus of the hindu-culture remembered in the stories. An exception to this rule of scriptural direction is formed by the incarnation of the Supreme Personality, the so-called avatâra, who independent of the place and time, takes up another form time and again to resettle this entire array of teachers and their business. Only in Him there is full remembrance, continuity and control over the fields, the knowledge and the material (see also the definition of teacher/guru/filognostic).

Can you give examples of these types of teachers?

O.K. Freud was one of the first real psychotherapists. From him we learned to be alert about time schedules, opposing the 'Father' and sexual matters. Osho Rajneesh, the guru from Poona, was the godfather of the New Age movement who presented himself as an equal friend. Temporarily engaged in a New Age center set up in resp0nse to his teachings, found the concept of filognosy its existence in 1993, originally as an idea of regularly talking and meditating together. Avatar Sathya Sai Baba is with His multicultural sarva-dharma approach a textbook example of a filognostic in the religious sense, of someone who, with a lot of love for the integration of knowledge on a vedic basis, prepares one for the tradition and the sciptures. Of Him e.g. we have the four times six division of the day as also a collection of vahini-books in which He introduces the vedic culture his own way. The greek philosopher Socrates is one of the great spiritual teachers who laid the foundation for modern western science. From him we have the principle of this dialogue. The indian Krishnamurti is a typical philosopher of spiritual enlightenment who gave a lot of directions and thus contributed in the being motivated for the regulative principles, and Swami A. C. Bhaktivedanta Prabhupâda is the textbook example of the teacher of liberation in devotional service, the monk, the âcârya or teacher of example, teaching people the love for as well the reform-minded as the traditional of the culture of vaishnavism, de culture of Vishnu. From him we have the books of Vyâsa as they are, Sanskrit and all.

The Father, the Son and Holy Ghost we know in the abstract sense from Christianity, but as real persons we know them from the Hindus who have given them in their eighteen bibles - the Purânas - of Vyâsadeva, six for each demigod, the names of resp. Vishnu, S'iva and Brahmâ. The latter from-within-culture of selfrealization is typically the indian way to bring to life the diversity of the different disciplines in endless rows of different temples, traditions, holy people and schools of learning.

How must I think about that notion of the ether you regularly refer to?

Regard the ether as the force field of the universe in the form of a galaxy, which binds together the stars, and thus also our sun, moon and earth in their collective orbiting the black hole in the middle of the milky-way which, in the scriptures, is also presented as a golden mountain, the mountain Meru. It is a mountain of stars in the middle that, if we peek through a telescope, can also be seen by us in other galaxies, which sometimes also, astronomically and vedically being older, look like a golden egg. The force field of the ether is the unity of the coordination, the covering, of all forces influencing us in the material world. Thus there are factually three types of ether: the one of the linear time of the expanding universes in space-time which is represented by Mahâvishnu or Kâranodakas'ayî-vishnu; the one of the galaxy of this universe stabding for the cyclic of time, for the cakra of the Vishnu who is called Garbhodakas'âyî-vishnu, and the one of the local order, the normal radio-ether of the planets and the sun called Ks'irodakas'âyi -vishnu. It's all about the harmonious experiencing of that unity of Vishnu, and for that reason is it advised to respect, next to the order of the sun and the moon as discussed earlier, the celestial sky by celebrating your birthday every year twenty minutes later or, being less after the ego, at least respect the galactic new year which from the year 2000 on midnight (from the 6th-7th of July the closest to the center) each year falls about a twenty minutes later. Relating to that cakra-order, the order of the big wheel, which by Lord Vishnu with the Hindus is wielded as a weapon, you must try to be of respect for His spiritual order, the order that Vyâsa teaches us to follow in his books. The Lord, as our spiritual teacher within, is the sound in the ether and one must see Him so as the impersonation and personal integrity thereof. Also must that ether itself again be regarded as His presence. In the Bhâgavatam is stated that He, the Unseen One, is visible in the form of the celestial sky. The movement of the celestial sky spinning, de so-called redshift, and the gravity-lens effect around stars, do to His linear, cyclic and local Time, therefore constitute the proof of the existence of the ether as being the effect of the unity of its force field, to be precise. Dhruva e.g., a vedic ruler from the Bhâgavatam (see 4.8 & 9), came to his realization in the relatively short period of a couple of months, by meditating, on his one leg, on the in the ether unified spirit, with in his mind's eye the celestial sky, the cakra-order, the order of the time of Vishnu. In doing yoga it is all about this control of the forces of ones spirit and body in the ether. Respect therefore the cakra-order of the true time of the sun, the moon and the stars and guard against the rut of the linear, clouding and commercial abuse; it is the natural order with the ether that gives you the control of Vishnu, the control superseding all other forms of control. Also the vedic three-footer, the gâyatrî that we spoke of, reminds you of the association and harmony with the ether in your respect for the natural proportions, the measures of time that represent the effect of that great force in nature. Therefore you practice that mantra three times a day being good with the yoga-exercises and with other devotional practices in the sphere of your association, in the sphere of that field of action. The ether is also considered to be the first effect, of the Lord in the form of the Time, in creation (S.B. 11.22: 19, and in the Brahma-sûtra, pada 3.1, 1-7); it is a basic element of creation that is part of the Absolute Truth. Factually you can only respect it; to lord it over, to desire a certain outcome or result, in a material sense, is quite useless. Make your birthday e.g. a holiday. The ulterior motive in controlling the force is the dark side, so shun that, for it prepares you a fall-down, it'll bewilder you. That is the true meaning of absolute truths; you have to see and respect matters exactly as they are of nature. To stay sober is the command of transcendence.

How about the emancipation from karma to dharma?

There is enlightenment and liberation, civil virtues and the way of the devotees. Let me explain. Enlightenment is not just the reasoning from your own as we sometimes think in the West, but the end result of giving up desire in which the entire weight of your material concerns falls away so that you're literally lighter. Of course you carry a load of habits with you in which you foster desires. That we call karma. The karma is the being entangled in fruitive activities, the work done for a result, the craving for an effect, for success, money, esteem, sex and all the other material rewards you can think of. But in the enlightened state the rewards seem more like a burden. One has changed one's mode or model of thought valuing things differently. Such a paradigm shift, which the japanese Zen-buddhists call satori, can be a sudden experience. Suddenly you see the clouds from the other side then. The reality stays the same, the vision changes. Today one believes with relativism that the element of the ether does not exist, but tomorrow one might have respected and confirmed the ether by scientific empiral evidence and thus further elaborate on the notion with the vedically ruled paradigm of filognosy that does depart from the connecting element and so have a better life of respect for the universe.

But the teachers teach us that enlightenment is just the beginning, you are really only liberated when you manage to serve that cause of non-desire and felicity. Beatitude, the ultimate state of consciousness, bliss and eternity aspired in emancipation, in the process of becoming a person, is reached only through serving that cause. And so become the enlightened step by step devotees following the slow path.

There is also the fast lane of joining the monks and skipping all the materialistic concerns at once. All desires are redirected in the service of the Lord then, but the end-result is the same. Also the liberated monks and nuns must struggle to find enlightenment with the being bound to the order of their service and so, in a way, that could be the slow lane too. One has to find one's own way, one's svarûpa, one's original position of service in being liberated in devotion and being enlightened in non-desire. Not just monks are devoted, every serious adult has some type of devotion with a certain science of respect. This can be deeply ingrained in the soul as an essential mark of identity present there right from one's birth. The realization of this svarûpa or original identity of service to the dharma is the goal of the emancipation process. In this process one learns to listen to the scriptures, sing the songs that celebrate the person of God, remember the Maintainer, the Lord, to serve the institute, the master, the devotees as well as the form of God chosen, do the prayers and mantras, become a trusted friend and at last accept the guru from within in full surrender to the teachings. One says first you see Him before you, then you see Him within you and then you become that part of Him you always were, namely your svarûpa.

What are the hindrances?

Simply stated your attachments. 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. 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. 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. 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 consciously countering 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.

So to sum this dialogue up: emancipating from civil virtues I have to play the game of order watching the ether, the teachers and the hindrances?

Yes, so it is with the organized respect for the person in as well the sense of mature self realization as in a religious sense. It is difficult to demarcate the two. In a political sense though things are not all said yet. That is the final dialogue.


Dialogue six III-b Rhetoric

Now we must discuss the necessity and the way to defend what was realized in the previous sections. We must find closure with the filognosy and arrive at comprehension. The cause must be promoted and defended. The practice is called rhetoric: the way we speak of it, not just from impressing and persuading, but as a standard prayer to keep in mind.

Necessity? Do I have to preach?

Yes and no. Yes it is necessary to tell others as far as they are open to it, because helping others you will help yourself, but preaching you must not; you may do so, but you better speak being welcome with your science. Never impose the love that has to keep it's arms open. You may defend and help to defend, that is the Kingdom of God, but be apprehensive asserting yourself, it may result in the opposite with you meeting your own assertion. True love is the love of God this way. Love is love in freedom and confidence. Blessed are the ones who see it coming their way, the classics say. The filognosy of it must step by step become part of your identity. So also it must in the end become part of our, your and mine, educational system. But pushing it, must the one desiring and attacking with it always return to where he came from and find his peace there. Not the conquest of the earth is the purpose, but the conquest of heaven. That is where your salvation lies. This so is your honor, this is your defense. So take pride in it, but be careful with formalization. Formalizing it all by institutes of control may not go at the cost of the dynamic nature and freedom of choice and selfrealization of you as an individual as well as others being happy with themselves to their own standards. See it more as a system of prayer, the prayer to have a normal life as a normal human being that can be a model, a beacon for others. So, expect nothing and be glad with what you have. Don't try to win, be the winner.

So I have to pray now?

Let's say prayer means to be directing the mind for the cause of filognosy.

So what is the prayer of filognosy? We discussed so many issues that a whole Bible doesn't seem to be enough, not even a pile of all the holy books there are in the world. How to find closure then?

Let's stick to the fundamentals. The prayer set to the basic values goes as follows:
'let peace with the natural order,
rule the world in respect of the truth,
sharing all with each in moderation,
loyal to the cause of unity
  Filognosy refers to finding stability with the soul in respect for the order of time and the forcefield of the ether. In this connection we have to remember a few more basic things. First of all time implies a dynamic living universe. It means that no fixation will do in fact, like it is with a mechanical prayer that performed without understanding is as good as useless. The order of time after all is the order of the sun, the moon and stars right before us irrespective our minding about it. The cloud of thoughts we call the relative truth, the actual reality of the by God given dynamic universe that we, with the unity of the ether, call the absolute. As long as we with ourselves as the silent witness see everything in motion is that the absolute truth, but if we derive from fixations, from material forms that are only relative truths, do we have illusions. So does every image of God constitute an illusion if we do not uncover the silent witness with his knowledge, eternity and bliss behind it; road signs like the cakra order are permitted, nay mandatory, of course, but the person must be known.

So first we discriminate between the absolute and the relative truth?

Right, the Lord is the time of the universe and not so much the time we make of it; that self-righteous time is more like what one has with the political 'demigods', by whom an adaptation to the original order is mediated. God is the original order, the love of the goodness as it is by nature in its entirety. If we fail to respect that dynamical complete because of our fixations and preconceptions, are we in a state of illusion. The basic problem thus is the denial of the error we tend to have sticking to our human concepts of relative truth. The mechanism is called 'the psychology of denying the error'. Because of that mechanism is there the misery of living in a world of conflict in the politicized false ego of identifying oneself more with the fixations than with the object of the fixations and the unity of and with the ether in the beyond.

So we fix on the change and do not change on that fix?

Right, politics is all about order. In political debate one relativizes one's concept of order opposing another one. Successful politics are the politics that know of the absolute truth behind all this practically necessary discussion. Successful filognosy - the word you pronounce as philognosy - means we count with the different options of science, spirituality and religion. That means that relating to God in the form of time and the ether we basically accept the four positions of fixing us on the truth concerning the order that we already with the first section of methodology realized by proper argument. This is no new insight; it was defended 5000 years ago already by sage Vyâsa in the Bhâgavata Purâna (in 11.21: 10).

1) One may accord by setting a clock to the sun. That is the first scientific option of externally validating the clock to make it a tempometer. This option is most efficient; one doesn't waste one's energy on deviance and its rationalization, but it makes for a completely different mind and culture. And that could mean maladaptation not counting with the existing culture of a settled and agreed upon deviance and compensation. That is the risk of this option of shifting one's paradigm all together.

2) The second option is that of comparison. Natural time is the thesis of our original nature and standard time is the practical and cultural antithesis of relativity. The counter-argument is that the relative of standard time on itself gives an endless debate without an authority. Therefore the conclusion must be that standard time can only be accepted with the authority of a tempometer telling the position of the sun. In summary then we say that the time is best managed with two clocks and not with one: a master tempometer and a slave of societal entanglement in pragmatical arguments. As long as the dog is on the leash the animal can be accepted. The system as a necessary prison of compensations we cannot do without just like that.

 3) The third option is that of discourse. In political. scientific and spiritual discourse one can maintain a mind, a cloud of thoughts that compensate for the difference that the culture with its false absolutes makes with the absolute and irrefutable of nature's dynamic reality. Therefore do we after the Hindus speak of the political age of quarrel. By debate, by a conscious effort for reason and logic we compensate for our failure of following the dynamical of nature. We are bound to the cross of a fixation of culture. We need an accord, a fixed order of time. That attachment constitutes a threat to our sanity and intelligence, since the attachment leads to passion in denial of alternatives and the passion itself to the aggression of being stuck in the illusion of dead matter; the aggression so manifesting in opposition overrules the discrimination and thus leads to bewilderment. So the constant effort to stay reasonable with that possible failure of your and my memory and intelligence has to express itself in discourse: who aggresses is the loser; one has to discuss it constantly to assure oneself of the reason and logic that does justice to the person that we originally were, still are and have to be. Reason is the way.

 4) The fourth option is that of ritualized respect. By ceremonies of a sportive, religious or some other formal kind like bowing to each other before a judo-fight or lifting the chalice in a holy mass, or handing out a medal of honor to a war-hero, we can assure us of the respect we need to have for each other and for the Lord or the hero of our reverence as manifestations of the will and nature of God. The more regular this respect is shown the better it is. It is namely the lack of respect for the person that we suffer if we miss to serve the impersonal of God in the form of the absolute of His natural cyclic time of the sun, the moon and the stars revolving and His oneness in the ether. Thus do we by a ritualized concept of celebration restore that respect consciously in forgiveness with those original sun, moon and stars we were born to with our fallible material nature of a certain culture. In this context we speak of grace, forgiveness and salvation. This is the fourth option.

And this is what we say to people? Isn't that too complex?

Yes it is complex, but that is the reality we have to accept being faithful to the method concluding conscientiously. This is the comprehension we need. The respect for the person that we amount to with our systematic approach of filognosy implies that we have to deal with the complexity of a paradox. The person is essentially unique, not just spiritually but also materially by his very genes, and any denial of it leads sooner or later to an offense of misattribution, of wrong categorization. So in a systematic form of respect we have the problem that being predictable by formal agreements the unique of the person seems to be in danger of being disrespected. But the problem can be solved. The predictable unique we look for is exactly the state of affairs in the universe. The solar system is like a clock with nine or eight hands: each moment it is perfectly defining the unique of the moment while it is still perfectly predictable by the laws of Newton. So it is not necessary that the unique is forced by the denial of Newton with quantum mechanical considerations of energetic indeterminacy. That is scientific overkill. Newton is perfect for people behaving normally on a normal planet. We need to be down to earth in touch with the planet and not scientifically be obsessed with exceptions to the rule that only really are of importance on a macrocosmic scale. The respect of the dynamic time of the sun and the moon to the backdrop of the stars and the ether makes our lives interestingly diverse, but still predictable enough to be able to count on each other. There is, in filognosy with the principles equipoised to the fields of action with the civil virtues, thus no need for the difficult boring rut of linear time and the associated uncertainty equations to avoid that rut; let the rebel rest in peace with the predictable unique dynamics of the universe. It were the fixations against it which he fought, not the original nature.

With the being predictable in a dynamic sense, what do we say about the virtues in relating to the fields of action and their order of time?

The civil virtues to the common man are explained as the ones relating to religiosity, liberation, lust and economy. (artha, dharma, kâma, moksha). These matters require regulation with the B, P,C and S- fields of action (see dialogue 1).

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).

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.

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..

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 thus 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.

How are these regulative principles defended again?

They are respected in the filognostic prayer that says: be truthful, be pure, be of penance and be compassionate. Satya, tapas, s'auca, dâyâ. That's it. They are the ones opposite to the animal values of the sleeping, eating, mating and fighting that human beings have in comon with the animals. Sometimes we translate it with: truthfully and faithfully, we promise to share and care. That sentence can be expressed with someone else as a kind of vow to confirm one's relation in filognosy. From then on one may greet each other with saying cakra! to be reminded of the order of time and the harmony therewith in the ether. As a hand gesture one can spin an inward upward held index finger. Or spiritually one also says sometimes: being dutiful with the truth, find love with nonviolence. Sometimes one also says to the command: no booze or drugs, no promiscuity, no gambling or running after the money, and no unnecessary violence in being a joyous vegetarian. In fact have our cultures a history of improvising on these basic rules, principles, commandments and values that Christians know as the commandments of not stealing, not coveting but respecting, and not lying nor killing. They are the rules of the societal game of identities in progress that we people play to be good humans.

Should we also dress up a certain way?

Not necessarily, but in a formal setting you can follow the next more or less scientific filognostic color code based on observation: black for intellectuals (originally christian clergy), gray for business people (their common suit), red for politicians (the king's color), and beige/brown for laborers (as of an overall). The status can be expressed with green for celibates ('greenhorns'), white for married people (like a bride), blue for withdrawn people ('divorced and blue') and orange for detached people (like a sâdhu in India). You can improvise with your own style of fashion in these colors, but you may also group-wise agree upon a certain formal suit with the status colors for the shirt and the vocational colors for the trousers and jacket and an eventual collar in the same color as the suit. Even honorary signs as badges, medals and stripes are possible if the social situation demands such a confirmation of identity. In formalization is necessity always the master and not an individual desire of ego. One must guard against the possible falsehood of these matters.
    To set thing right: there is. concerning
appearances, the formal and informal, the liberated and the not liberated appearance. Casual wear is informal and not liberated, viz. not of service to the cause directly, nor dressed to a certain command. One has the perfect right to manifest an attachment of ego in one's own time. People in uniforms are formal, but not liberated either. They do service, but not to the cause of the also - in filognosy - formally confirmed differentiation of identities. The uniformed may not be of class-justice; may not cherish any preference or partiality. They serve the general order in defiance of a corrupt personal identity. They derive thus from a state (of emergency) that is contrary to the ideal - and are thus possibly, fighting the crime or terrorism, endangering it in false oneness - and are so being bound to the neglect of individual differences then not of the liberated state. The liberated state is always in service of the oneness without defying the diversity. That is what we call liberation and thus is a formal suit of a filognostic as described, or a more classically religious or spiritual appearance of authority in defense of the human identities, a representation we call formally liberated. There is finally also the group of the informally liberated. They are not so much dressed up to a certain formal command but do qualify as liberated because they manifest their respect as a popular representative in service to the cause of a conscious individuality and accountability of social order, viz they conform - be it somewhat proud and vain sometimes - to dress-codes in wearing tuxedo's, neckties, gowns and other fair and neat 'sunday and party' wear or 'evening' dress (see also picture). Healthy people easily change dress with a good wardrobe. That's the norm in the end. E.g. a police man can do his job in uniform, be casual at home, dress up nicely to a party and also be of a positive spiritual identification participating in a religious or spiritual ceremony. Such a man is closest to the filognostic integrity of appearance.

So what is for the order of time and th ethet the rhetoric in conclusion then?

For the natural order of time with the ether

in general we say that: 'balanced to the fields of action we accord, compare, discuss or pray', the choice to the outdated clock that is missing the wheel to follow the sun is yours; just make sure you correct yourself on the human error of being attached to fallible fixations (practically you correct your normal clock once each cakra-week to step up to the sun). Leap it or weep it. Compensations collapse and create terror, so to accord is the best one can do and that requires the leaping of the day, the week, the month and the year, but that again may at times also be too much at variance with the actions of others. So don't be a square and stiff, go with the flow but remember what you know, and... beware of false causality, the idea that there would be one causal explanation of things; for time is not just linear, but also cyclic and so there are different types of causality. The chicken and the egg you know, God and man, the darwinian evolution theory and the biblical creationist explanation, etc. Both arguments of causality to these dualities are true, not just one. There is a standard simile to this diversity of visions: people describing God and His order compare to five blind men describing one and the same elephant. One man says it is tight and firm, the other says it is supple and thin, the other says it is thick and solid, while the next one says it is cool and hard with the fifth one saying that it is small and hairy. They all touch the same elephant but each describes a different part: the trunk, the ears, the leg, the tusk and the tail. Likewise there is one Absolute Reality of God, but as many visions of it as there are humanoids in the universe.

And what to this alternative consciousness then, this idea of a better world that we need to ward off depressions and such?

That is covered by the classical truths of belief, hope and love. However one is entangled in the compensations with the differing, discussing and praying, there is always the scientific accord as an ideal to strive for, to believe in, hope for and love with. Do not condemn people for being entangled, nor compliment them for it; fight with them against illusions not against them with illusions. The better world is the world wherein everyone is eager in this, the world wherein we do not have to fear our own negligence and ignorance. E.g. do not fight godlessness by considering the unemployed godless; to call people unemployed in the first place is an economically inspired illusion of godlessness. For God no one is unemployed. Illusion is the problem and ignorance is the affliction. Materialism is the disease and the tyranny of the -ism constitutes the corruption. Filognosy is the solution. And the practice of it with this rhetoric is the cure. Never give up being a servant of the syncretic view of the six-fold philosophy of filognosy that essentially says: methodical with the facts analyze matters with respect for the principles of spirituality so that with a systematic and pious respect for the person you arrive at proper comments and practical politics. So, never turn against the method that gives the proper argument and uncovers the truth. Never deny the facts even though it is paradigmatically challenging; never tire to express your intelligence - artistically or not - with analytic insight; never forget the principles of conduct of truthfulness, purity, penance and compassion; never give it up to play the game of order making your identity work however much you may fall down; and finally never give up the politics of delivering the right comment fitted and effective to the place and time. You do not have to become a politician as such, but your honor commands sincerity and thus the allegiance to this complete practice of filognosy. Be clear, clarity is love. Love for the other is love for yourself is love for God.

How to fight the devil then?

By keeping order, purifying yourself fighting your errors and by being the example as described: sing o philosopher, respect the person with heart! But do not impose your utopia, that we now simply call the world without sloth, but do not forsake it either as a model for others freely to choose for it they want to. Keep the door open as said, but drag no one against his will into your heaven. After all it is something confidential and personal, the conversion and the faith. Always remember to be grateful, feel obliged for what saved you and stay of progress in critical self-control with your fixations. Never be too sure of that disc-weapon of order, it can kill the user too. Be faithful but not compulsory, be progressive but not offensive or chaotic. Remember where you came from and where you are heading for. The moment is nothing but the realization of the past going into the future. Do not separate the three. The God of Time is known that way.

What vision must by people be assumed in order to find the fortune they are seeking in life? And what is the consequence of adopting a faulty approach in this?

The six opulences of the fortune (bhaga) linked to the six filognostical visions (darshanas), viz. the one of intelligence and knowledge linked to the nyâya or the argumentation of philosophy; the power linked to the science of vais'eshika; the beauty linked to the sânkhya or analysis; the renunciation linked to the yoga or the connectedness; the fame linked to the mîmâmsâ or the religion, and finally the riches linked to the vedânta or the comments of politics, form, put in a table, an indication of what the consequence is of not finding the right definition of the fortunate, of missing the correct balance between the fulness and the vision: one is then a materialist with a conviction out of balance or of a corrupt determination.

The table above shows the thirty forms of materialistic imbalance one thus may notice. Materialism thus seen can be described as a lack of balance between the opulence of welfare at the one hand and the order of life and thought belonging to it at the other hand. One's thinking, out of balance in the fields of action and the civil virtues, erodes to an -ism, a one-sided conviction, which, at the cost of others, is bent upon a certain idea of happiness which rather demonstrates the lack the lack one suffers with the conviction at hand. These -isms may, rising to political power degrade into despotic regimes. For that reason we seek the filognosy of the balance in these matters. Philosophy e.g. is in balance thriving on the love for knowledge, but building on the concept of power it degrades to the relativism of postmodernism, defined by the propensity to denounce, from the desire to control all, all absolutes blocking in the way. Thus there are in theory six correct forms of according in fullness and vision, which in the filognosy together define the fortunate person as a person of God: knowledge is fulfilled, is balanced, with philosophy, power with science, beauty with analysis, renunciation with connectedness, fame with religion and riches are balanced in politics. Only in filognosy, in the spiritual knowledge of âtma-tattva, the reality and principle of the soul, is there a chance for the full realization of all opulences as being the means, and the visions as the goals to be attained. All other attempts to have one-sided, with another opulence, the same vision in mind leads to the imbalance of a certain -ism which can be recognized as a form of materialism. The imbalance then expresses itself as a foolish or faulty way of linking a fullness of fortune - or a means of knowing - to the purpose of a certain vision. The corruption consists of one's taking the means for an end. The imbalance is what we normally have to tolerate of materialism, but the corruption is the obscuration of the vision that must be fought. That twofold option also applies tot the six forms of balance. They constitute on themselves -isms again which are the philosophies of defending a singular, non-filognostical-syncretical equilibrium: knowledge with philosophy leads at its best to Hinduism, power with science leads fulfilled to Buddhism, beauty with analysis leads in perfection to Taoism of which Confucianism - despite of the competition between the schools - is the rhetoric, renunciation with connectedness leads enlightened to gnosticism or spirituality in general, fame with religion leads enlightened to Universal Sufism and riches with politics perfectly combined leads to Vaishnavism. To that knows Hinduism for safeguarding her integrity three more sub -isms because of caste falsehood: Parsism, Sikhism and Jainism. Filognosy thus does not belong to gnosticism or Vaishnavism, but gnosticism or Vaishnavism is a part of filognosy. The filognosy of the soul is inclusive, covers everything, but the -ism of of the ego is exclusive, it limits itself to a single contribution. So must filognosy therefore not be counted among one of the other more materialistic, foolish -isms, even though they constitute an element thereof when one describes the weaknesses of the individual, false ego or a collective Superego. So does filognosy itself easily degrade into structuralism when the reference to classical divisions is abandoned and one is making for an all too idiosyncratic concept of dividing matters. This e.g. is often found in the science of psychology, where different divisions of personal traits in the personality theories tumble in such a way over one another that it is all too easy to doubt the authority and the integrity of that science.

So how to see the past and from that the future?

Culturally we have the value systems of the different religions and political cultures struggling for balance and comprehension. Everything added complicates the matter for repressive progress is progress in denial which is no real progress at all. Progress means to find, to cover, the complete in all its complexity and thus be stable in one's consciousness. Repression sooner or later leads to a fall-down. The god of destruction is there to overcome hindrances, the god of creation is there to find structure and the god of maintenance is there to be of goodness, happiness and endurance.

But I mean in detail, how to think of our cultural inheritance and what is the future of it?

In short we on this earth first had the vedic order teaching us the yoga in all its diversity of philosophy, service and devotion; then we had the Chinese to tell us of the balance of Tao, the way with the yin and yang of the duality in general and the sun and moon in relation to the clearing of ether in particular - the same heavenly bodies that meanwhile also were defended by the ancient Egyptians and south american Indians with their astronomical respect for the gods; then we had the Buddhists who taught us to find the reality without the mind; then we had the Greek who taught us the dialogue as the essence of the reason by which we now conclude filognostically; then we found parallel to that the Jews (and their persian neighbors) from whom we learned to live by the spirit of the absolute, more than by miracles and outer forms of God; next we had Christ who taught us to carry our burden in compassion with our fellow man; then we learned to know the prophet Mohammed stressing the importance of respecting God by the pure of the sun and the moon again; then we had reform and enlightenment to remind us of our personal responsibility to live more to the spirit than to the letter; and finally we learned to know the democracy as the challenge to cover the complete of the complexity of our multicultural world order. This is how you should see the past of us humans on this planet. It has been the struggle to arrive at the comprehension of order as I have mentioned in the beginning of this last dialogue. The future is to find stability all together as mankind with first of all balancing the different options of the fields of action in our personal lives and secondly in our representing those interests in the form of according political parties as well find the balance. The legislative power, the political world, so will have to count with financial, national, social and private interests in an equal manner in specially, as we saw in the second dialogue, to this filognosy arranged, election groups superseding the nepotistic, political tendencies so that the democracy finds stability in a representative parliament properly tuned to the executive power of state-departments following the same division of interest of the statusorientations.

The future is that we will accept and know our identities in their inevitably being linked to the profession, the civil status connected to one's age, the level of abstraction in transcendence and the individual mode of experience from self that by the ego arrives at wisdom; and so learn to play the game of order with it and forget about all the traumas of the class struggle of the early nepotistic democracies and their dictatorial perversions of notably the twentieth century. Religions will always remain as classical schools of learning, but none will ever dominate the world. Consider them like the chapters of a book, and then try to appreciate the whole book. So too will political parties never individually rule the earth but rather find their place and function according the basic duality and analytic conclusion of the inscrutable Oneness in diversity that is our soul and heart, our God, love and our life in the force field of the ether.

I thank you Aadhar for the comprehensive view of this complete of the order of time. It has boggled my mind enormously, that complexity, but now, given all these tools of knowledge, it is all clear to me. Now I realize what the time of my life is in the sense of being reborn: it is the realization of this filognosy.



The site linear as a perfection of the causal illusion: