Definitions
of filognostic terms
"Know
it, cut with it, get out of it"
(w)
= only found in the
Game of Order Wiki
See
also the filognostic
guide or
the guide
checklist
(quick reference
picture by picture) for a graphic presentation of the
interrelations of basic terms. Or go to the
definitions
page of the GameWiki
Alignment.
Literally it
means to be put in one line with. The term is used to
describe the position of the ego according with the
values of the soul and the soul according with the
reality of the Ideal (God). Synonymous one could also say
unifying without dissolving, connecting without denying
the difference and ranking without a double standard.
(best dutch translation: gelijkrichten) (pict.).
Apollonian
values:
(narrow:)
lucidity, tranquility and rational, intellectual
detachment. Extended (spiritual/vedic): truth, eternity ,
bliss, beauty , goodness and consciousness. Also
generally associated with order and non-competitiveness.
Philosophical: the term for everything that in its
worldview, philosophy of life and art has the
characteristics of the stable and balanced intellect, for
everything striving for order and harmony. Values
associated with the greek god Apollo. Counterpart: the
dionysian values, the hedonistic lust for life (see
Wikipedia
and an article).
Attachment:
The state of
being conditioned to an emotional preference also
associated with a legal and/or personal bond. Defies
logic and reason. Considered the source of lust feeding a
loss of intelligence, anger, madness and disease.
Attachment is usually considered a weakness of the ego
leading to neurosis or ineffective behavior, whereas the
same associated with the soul is considered manageable
love forgiven and graced as a form of service to
God.
Cakra-order,
the order of the 'wheel' of the universe, is the order
defined by the order of the sun, viz. the gregorian
calendar with its dates divided in 12 solar months and
twenty-four fortnights of fifteen days at the one hand -
two weeks plus a leap day - and the order of the moon as
defined by the signal days of the lunar phases at the
other hand. Part of this order is the Tempometer,
the clock running to the sun. The cakra-order defines the
consciousness that is called natural. It opposes the
consciousness that is cultural, or defined by the
counter-natural rhythms of the linear week and the
standard time clock that together in a materialist
philosophy of life on pragmatical, economic grounds defy
the principle of leaping as applied to the solar year and
month. The cakra-order is fundamental to the balancing of
ones life in the fields of action and the countering of
the instability of one's cultural time awareness or one's
psychological
time. The
cakra-calendar
displays the week order as set to the sun, next to the
order of the moon.
Causality:
According Aristotle (384-322 v. Chr.) in his
Physics are there four different types of
causality: to the substance, like in 'the bronze
precedes the bronze statue', to the determining
form as in 'the form of a horse is essential to
all horses and the cause of it that we name them thus',
to the doer like in 'the artist constitutes the
cause of his creation' and the causality of the
norm as in 'I stroll for my health and that is the
cause of my strolling'. In vedic logic we find all these
four forms of causality back in the form of the
purusha as the soul, the essence of the
person of the creation, who in creation precedes the ego
as the substance thereof, in the
avatâra, the god who assumed the
human form and thus liberated, in
kâla as the doer moving, creating and
conditioning everything and in dharma, the
norm of the necessity of the justice of God constituting
the cause of the piety and the pious person of knowledge.
This way is also filognostically not so easily said that
(normative) just the religion or the dharma leads
to the science of the spiritual person, since the other
way around the purusha or the (original) person of
knowledge himself again is also the cause of it according
the illusion of the (substantive) causality that we here
adhere to in a linear sense. So also is the
avatâra there time and again as a tree of
knowledge from which (formative), like from
the
index-page of the site,
all philosophy, spirituality and religion with Him as the
stem and kernel sprouts, and is there also the impersonal
of the spirituality relating to the time factor
kâla that, as employed in the isolated
articles at the site to this book, constitutes the
(constructive) cause of the intuitive way of learning.
Thus is the filognosy of different
forms of consecution to one's emancipating and a one's
acquiring of experience
(see also logic
and the internal
fields; and
round
16 about causality and
logic).
Civil
virtues: the
regulation of the lust, the money, the religosity and the
liberation in service of the filognostic cause, in
relation to the being balanced with the order of time in
the fields of action.
- Lust:
as a young adult, but also later, you fight the being
attached with regulation in regard of the order of
time; the desire, the lust, the sexual attachment is
gradually overcome by regulation. In the voluntary
acceptance of frustration of the lust, a mind of
penance is needed as said.
- Money: the
desire for money is settled by economy. The society
taxes the moneymaker and forces him to act responsibly
with the means of exchange. Money and responsibility,
means and end, must be linked. Money is a burden, a
responsibility which, as also Jesus confirmed, can be
a serious hindrance on your way to heaven. So this is
regulated. On the dole you may not possess more than
so much, with a private business you may not evade
taxes and with a salary you must be careful not to
have a mortgage to high. So material needs and desires
are neatly taken care of thus.
-
Religiosity: also the religion is there to link
you up and remind you of the scriptural truth that you
tend to forget about in your material life. Stay
focussed is the message in the early stages of
emancipation. Also dedicating one's labor to the cause
of transcendence is an important directive.
- Liberation:
the profit-minded ego can oppose the spiritual mind,
and therefore there is the uniting in working for a
good cause as a volunteer. At least part of one's time
should be reserved for it, just to keep the gate to
heaven open and stay motivated for the joy of life
shared with all creatures. But that liberation also
involves the consciously countering of the time-system
of making money and having conflicts in political
opposition.
The civil virtues thus
seen, of the regulation of the lust, the money, the
religion and the liberation, only work progressively if
the authentic order is remembered. Religion offers the
culture of remembrance, liberation offers the original
order of nature and our humanity as an a option of choice
that must be served if one also, or even entirely, wants
to pull one's weight in society in a selfless sense. Not
doing so you will be a victim of the modern neurosis with
all its psychological symptoms of a low self-esteem,
uncontrolled emotions, anxieties and what not. In general
it is good to remember that the hindrances of culture
(sex, money, forgetting and ego), of nature (the modes,
the climate, calamities) and of your own lack of
discipline (your disbelief, your psychology) must be
overcome.
The regulation of
them in relation to time and the fields of action:
the regulation in time of the civil virtues takes, in
association with the regulative principles, place in the
B, P,C and S- fields of action.
Free
Enterprise
• 1) B
(of business - artha). The economy is settled
in the business field covering a quarter of
your life: six hours of work for six days a week
practically making for a thirty-six hour workweek of
which we have 48 a year (see also dialogue three and
four). The b-days extra indicated on the lunar
calendar are there to contrast the S- day of your
club-life. At these B-days you get together for
discussing practical matters in the business sphere
or, being on your own, doing other practical studies
of some kind (see Full Calendar of Order).
The private
interest
• 2) P
(of private - dharma). The religiosity is next
as an individual daily duty there to warrant the
quality of your personal life covered in the
private field in which one:
a - cares for oneself for six hours
actively during the day,
b - cares for one's own nature and
body sleeping for six hours each day and one
c - cares for doing one's personal
meditations set apart from the association of the
club, the church, the mosque or temple.
The religiosity
consists of the talent to retrieve your original
nature and sense of duty. Nature and natural time is
the form of God you worship in the private sphere.
Most people meditate on the t.v. to have a heart for
the stories of the world and be committed to what's
going on. Not much ego is involved, one meditates on
the universal form of the Lord so to speak in the form
of His diversity in the world, with in the back of
one's mind the silent hope that the sweet person of
God will manifest His two-armed normal form before you
again in being a friend in the battle of life. One is
liberated, finds one's devotion, in the next discussed
S-field of one's favorite club, but one finds
enlightenment in the private sphere where one takes
responsibility for oneself and distances oneself from
the world. This can only be done stability under the
control of a clock running to the sun. Without it will
the karma timesystem sucked in by the t.v. and
political railroad-clock will seize you by a
soap-series e.g. or a movie watched too late. The t.v.
is a means of communication with many advantages, but
can also, as said before, be the cyclops, the monster,
that locks you up in the house - like Ulysses was in
the cave - in false oneness , of estrangement,
loneliness and illusion. So you may live this private
interest for six days a week tops, but the seventh day
you must respect the C-field of the social cakra-days.
Married people must
take care of at least one quality time evening to
spend with the family and bachelors must at least once
a week spend an evening with a friend, relative or
other intimate at home or, being without, at least
close the t.v. down for one day to find time for
him/herself in an inner association with the help of a
good book e.g. These are the P-days on the cakra
calendar that never coincide with the C-days of going
downtown. The cakra-calendar is de calendar that shows
the order of the moon as projected on the solar
calendar. Also at the fifteenth cakra-day you must
hearten this field but then without the materially
endeavoring of doing your job. This is an extra day of
study and fasting in the private sphere on which you
with your schedules leap back to the dynamics of the
universe. Not doing so will your life's tempo with 52
in stead of 48 weeks in a year be too high relative to
the lunar order.
Free
association
• 3) C
(of Cakra - kâma). Following are the
holidays not saved up to a 'thirteenth month' of four
weeks to lie on a foreign beach at the end of the year
you worked. This department of the lust for a
natural, unregulated existence free from the cultural
dictates is settled at the seventh and fourteenth day
of the cakra
calendar.
They are more or less set to the order we had with the
abolished ancient roman, julian calendar with its
signal days of a solar Ides, Kalends and Nones. The
cakra days or holidays spread through the year are
there for the regulation of your lusts. You walk the
dog so to speak down town an let it sniff its way
around naturally. This builds and maintains your
community sense and thus you make friends at the
social cakra days.
Spiritual
Association
• 4) S
(of spiritual - moksha). The liberation is
finally settled by the lunar calendar on the signal
days of the astronomical lunar phases that contrast
and never coincide with the specific B-days thereof.
At these spiritual and/or sportive S-days in the
club-field one studies the fixations. In the
form of books and songs, but also in the form of
concepts of association like your favorite game of
sport, you respects the rituals of the fixed routines
you perform to exercise the respect with; the respect
needed to return to the concept of the ether as was
fixed by the rules of the game, the holy book or
another fixation like e.g. a fixed route for
strolling. Thus you are liberated from all
materialistic concerns, since you at these days do not
try to add to, change or seek it elsewhere. But
correcting errors you may always. These are your
factual sundays of not working for the money or
another result. You only care for getting together
then to remember how it all should be in dharma, the
original duty to the nature of the soul, in the in
moksha being liberated from the karma, the load, the
cross you carry in the business field.
In short we say:
business and club life balances the virtue of the
financial and liberation interests to the moon; and the
private and social life balances the being virtuous with
the religious and lusty interests to the sun. The cakra
fifteenth-days and the two-monthly leap days are there to
fast and study and your normal days of work must be
balanced in being up for others and yourself for twelve
hours with equally resting and meditating for the other
half of the day. Not being this systematic, and failing
to be of respect for the regulative principles, you will
be devoured by the cyclops, the one-eyed monster of the
commercial t.v.-time of the karmic system that
disqualifies you as a selfrealizer. Do understand that
this schedule is but a general directive; if you want to
avoid other participants in this must you plan everything
a day later e.g., but if you want to meet everyone of it
and with it, as also everyone on another frequency, then
is this the way.
From the vedic
reference they are known as the purushârtas
consisting of artha, dharma, kâma,
moksha.
See also:
The
fields of action internally and
externally;
the
cakra-order;
html-page
of the field table.
Consciousness:
state of being;
awareness of difference. One is at a certain frequency,
time-mode or paradigm aware with a way of differentiating
depending on the knowledge of the self (identifications),
the body (relations) and the culture (discourse, see
picture).
Filognostically one speaks of cultural and natural
consciousness: culturally a relative and unstable
materialistic form of consciousness which, based on
material motives, manipulates the time, and naturally a
more absolute consciousness based on the respect of the
order of the sun, the moon and the stars, as seen in the
sky (see also: cakra-order).
One may also speak of
ego consciousness and soul consciousness. Ego
consciousness is a form of unconscious being which
typifies a limited view
(darshana) based on a singular type of
logic.
The consciousness of the soul
is more filognostically
of all the different forms of logic together.
Consciousness in the sense of a consciousness of the
Absolute Truth of the lawful natural order is
characterized by equilibrium - the balance between the
basic
views
(guna-avatâras, see also the
modes)
and the degrees
of experience or
commitment
(adhikâri) - and is traditionally mentioned
in combination with the qualities of being constant or
eternal, and the being blissful. Consciousness, eternity
and bliss (vedically: sat-cit-ânanda)
traditionally form the three basic characteristics of the
soul
(âtmâ). The consciousness of
ego
consists of a limited form of logic
resorting under a single type of duality of religious
versus scientific thinking where one doesn't
automatically find the happiness which is stable and
conscious of nature. Other views like the spiritual,
political, philosophical and analytical mind are then
countered as being more primitive, ethereal,
materialistic,
speculative, of or more sinful and such. The
consciousness of ego is more like the materialistic
consciousness mentioned above which we've also called
cultural. It is a consciousness which - modern/postmodern
- is not stable and characterized by a psychological
sense of time
or by the neurosis
of a problem of consciousness. The consciousness of the
soul
is more the natural consciousness of a self in wisdom
open to all the different types of logic,
causality,
and intelligence
including the ego
which then no longer is false (ahankâra) or
materially caught in the duality as one says. Put in a
table look the two forms of consciousness like
this:
Conscious
or Unconscious?
On the basis of this
table it becomes evident dat the soul
as the conscious self of the regulative
principles
(vidhi) is found when there is equilibrium (the
blue fields) and integration (all the fields white and
blue) in the three basic values of the divine of the
eternal, the blissful and the conscious. When one of the
soul,
is one considered top be conscious. is one of the ego
(the white fields) speaks one consequently of being
repressive, unconscious, narrowed, reductionistic or less
conscious. The filognostic integration of the separate
views then constitutes the equilibrium, the conscious of
the complete of the soul that in all vision is present in
a equal amount as the silent witness in the here and now
with the (in the blue fields) described characteristics.
So what it's all about in selfrealization - or the in
emancipation
developing of one's consciousness - is to find the
correct fulfillment with each degree
or with each phase of of the evolution of one's
experience with the matching basic vision.
- The
self (psychoanalytically: the es) finds
its fulfillment in the impersonal of the natural truth
and is then stable or eternal. To the principle is the
self spiritual but not stableand in the political is
the self either at its place or of awareness
concerning the person.
- The ego cultivated as a form of science or a
religion offers an I-awareness which finds its
fulfillment in the blissfulness of the
principial
fundamental to the reality of the soul. In the
scientific with its paradigmatic struggle and
uncertainty finds the ego in the impersonal not really
the satisfaction of the equilibrium and taken
personally turns the ego into a religion not directly
according or peaceful with the other ego's in that
context (analytically it is then:
superego).
- Wisdom is best at its place in the personal
because it then results in a consciousness which, as
well recognisable in the transcendental
as in the concrete of matter, has its place and
meaning. Together with the impersonal self that is
eternal and the blissful I-awareness that is
principial
is, is then the consciousness complete or
filognostic
(âtmatattva, of love for the knowledge or
of the reality of the soul).
Wisdom taken impersonally runs into an endless
discussion of truths, facts and opinions which,
despite of its stability, is constantly looking for
its completeness and integrity. To the principle one
may with wisdom analyze many a thing, but then is
also, despite the in meditation
found
satisfaction, the integration questionable because the
colliding of one analytic ego with the other (the
conflict of schools). In the analytical there is no
automatic respect for the integrity of the knowledge,
or for the the person.
Concerning the
integration of the soul in the
filognosy it is
also true that, bereft of the happiness and the
stability, the wisdom one has is all too personal; that
bereft of consciousness and stability the blissfulness is
of a principial ego which doesn't reach beyond the moral
lesson; and that without the consciousness of the person
and the happiness of the principle the stability is
impersonal and factually empty, completely dry and
materially senseless. Thus it becomes clear with the
views in combination with the qualities of the
soul
that one can only speak of a comprehensive filognostic
intelligence
which due to transcendence
is free from an estrangement which is the result of false
ego or identification, when the integration of that
filognosy via the different levels
is achieved by means of the uprooting of the
hypocrisy
of the
illusion of the
egotism of each of the twelve forms of being conscious or
unconscious.
See further also under
materialism
en field
corruption.
Degree
of experience/commitment:
According the three modes (gunas) of nature, there
are three
degrees of experience
and commitment.
First of all has one with acquiring experience in one's
emancipating with the
Game of Order
the self of the body, then has one an ego of
identification and responsibility therewith, and
following is there the soul or the wisdom of the
intelligence and the experience. The self is of slowness
and ignorance with the material or the consciousness
therewith, the ego is there of being creative, is there
of the knowledge and the selfrealization of order with
the movement in nature, and the soul comes in view with
maintaining oneself and the goodness being liberated in
the principles of humanity. Experience is known as a
certain degree of commitment: one is either a beginner,
and advanced person or a person acknowledged as being
experienced and wise. Filognostically is there in the
positive-substantive reasoning to the person
(purusha) first the creativity of the ego
(philosophy/science), then the selfrealization in the
enlightenment of meditation (analysis/spirituality) and
then the wisdom of respecting the person with a certain
comment (religion/politics). Normative-substantive
reasoning to the person is there in the
Game of Order
another logic of reasoning; then one goes from person to
ego to selfrealization (see causality
and logic).
Disciplines:
the disciplines are called the sadhanas in
the
vedic reference.
They consist of the three basic disciplines of dealing
with:
•the facts - science and philosophy (vedic:
brahman);
•the discipline of dealing with the principles -
spirituality and analysis (vedic:
paramâtmâ);
•the discipline of dealing with the person - the
personal (religious, profane) and the political (vedic:
bhagavân).
They constitute the basis for the sixfold of the six
visions or philosophies of filognosy .
The three disciplines are in the filognostic confession
associated with the three basic means of knowledge, the
three basic elements of creation: space (ether; the
impersonal) matter (the local) and time (personal in the
sense of certain conditioning; prakrti, akasha and
kâla).
Vedic equivalent: trisâdhana; discussed in
S.B. 1.2:11
(See also under teachers
and emancipation).
Ego:
The awareness of
self, the concept of I. It is discriminated from soul as
being potentially without a conscience. It is often
called false when the I is identified with matter. The
real of the ego is found in the selfrealization of soul
that matures towards selfresponsibility no longer
depending on a substituted authority. It is the seat of
anxiety as its propensity to identify with the material
condition is the guarantee of failure since nothing
material will keep its form forever. The notion of a
superego refers to a social construction of rules for
behavioral conduct which has to define the societal
reality around an ideal I.
Filognostically one speaks
of a culturally neurotic ego when, because of a lack of
difference in cultural time, a false ego rises in which
one in a cramp, in search of an identity, identifies with
matters of relative importance and that way wants to make
a difference to place and time, where such in a natural
sense - to age, vocation, functioning and experience - is
not needed: the identical of time or simultaneity as an
identity crisis (an identical time crisis; see also
time-philosophical).
Election
groups:
political parties divided in sixteen which 1) are
representative for the status-oriëntation of the
civil identity in society as divided according the four
vocational groups (varna) and age groups
(âs'rama), 2) align with a likewise division
of ministries, 3) form the basis for the divisions of
seats in parliament 4) are fixed in the constitution and
in their organization are heartened by the sitting
government as being independent of the freely organized
coming and going members of parliament organized in the
more nepotistical oriented political parties.
Political parties logically take
interest in organizing and providing as much members of
parliament for the different election groups and thus be
optimally of influence. This is conducive to their
programmatic integrity. Individual citizens, who thus,
also necessarily with respect for their level of
abstraction and experience, are reinforced in their
identity of functioning, may independently of the parties
also choose for independent members of parliament of
their election group and/or have a political career by
gaining renown as defenders of the interest of their
election group. A civilian normally, considering age,
changes his election group minimally three times in his
life, but is also allowed to stay with his service
delivered to a group standing for another category of age
and/or profession (e.g. in education which predominantly
stands for the interest of the development of the
youngsters). The election groups represent a calculated
human rights identity -management policy which precludes
one-sided decision making, repression and the neglect of
certain societal groups. They warrant a, for the sake of
civil political trust, optimal tuning of the legislative
and executive powers of state (see further the program
for a filognostically
responsible political
program (still
in Dutch) and a graphical representation of
civil
identities).
Emancipation:
The process of
the gradual elevation of or liberation in service to the
soul. Materially taken it means to become an equal to a
certain standard of civilization. Spiritually it refers
to the process of gradual liberation beginning with
listening, speaking and remembering ending in friendship
and finally surrender to the dictates of the soul
(pict.).
Filognostically it entails the internalization of the
authority of the different teachers in the fields of
science, spirituality and religion. Emancipation is so
the evolution of devotion in one's relating to
enlightenment. This consists of nine activities which are
the result of the combination of the three different
forms of uniting one's consciousness (in knowledge, in
work and in voluntary service) and the three disciplines
(of the impersonal - the ether -, the local - the
material, and the personal - one's
time-order).
Vedic is this process
of becoming called bhâgavata dharma and is
it somewhat differently described.
Stages of development
in devotion, the emancipatory actions needed thereto, and
the vedic equivalent to it:
Enlightenment:
freedom from
desire, surrender to the inner voice of logic and reason,
the sovereign, selfresponsible attitude with wisdom in
self-realization. See also the concept of
liberation
which refers to the service of or being of service with
this position and the concept of schizophrenia
as the failure of enlightenment. The vedic equivalent:
kailavalya.
Equation
of time: the
dynamic difference between the clock and the sundial, as
determined by the tilt of the earth its axis and the
elliptical orbit of the earth around the sun. The
equation is a composite wave which from November till
February delivers a deviation with a maximum of half an
hour relative to a clock that is not corrected. The
so-called Tempometer
is the -
astronomical - clock that counting with the equation
always says twelve when the sun passes through the south
(see also the page for the
equation of time).
Ether:
a chemical
compound known as 1) dimethylether CH3-O-CH3, 2) a term
commonly used to describe the medium of the radio, and 3)
classically s the element of the spirit. Below the
considerations about the second and the third classical
definition.
Historically:
a classical term for the medium of the spirit.
According to the ancient Greeks was it the substance from
which light emanated. In greek mythology the god Aether
is the soul of the world. By vedic culture this is
corroborated in which the ether as the sky is also called
akasha, the element that represents the fifth
basic one of creation after fire, water, earth and air.
The Supreme Personality of Godhead in vedic theology may,
according the Bhâgavata Purâna
11.5:
19
e.g., be considered the personification of the ether
and as an element may it be regarded the representation
of the supersoul, like with the Greeks. The Chinese, by
name of the neo-confucianists, call the ether qi
and consider it the basis for the generation of the
creation and as that in which it also dissolves. To the
way of the human virtues must according to them the
troubling of the ether be cleared.
Modern physics in
argument about it: In modern time, Einstein built his
theory on the denial of the ether since it couldn't all
that easy be proven by experiment. Thus he postulated his
theory of constants, the so-called theory of relativity
he himself preferred to name a 'theory of invariants'. A
theory indeed, for something that is difficult to
measure, might still exist. And so are variations in the
speed of light found in an experiment indicative of a
fixed frame of reference like the ether. Ever since
Einstein introduced his theory, have there been doubts
among physicists whether the speed of light in empty
space would be such an absolute constant. The ancient
philosopher Herakleitos said that in principle everything
is in flux (panta rhei) and the later french
philosopher René Descartes stated that empty space
does not exist, for according him all the cosmos is
connected in force fields. Thus, looking at the stars
keeping their place in the galaxy, it is difficult to
deny the force field of the galaxy holding them together
and possibly influencing the speed of light. Also may, as
was proven by modern experiments, light travel faster,
e.g. laser light under special circumstances. And so is,
being serious about the evidence of the speed of light
not always being constant, the stars moving around in the
galaxy and the insight of possible and plausible new
interpretations, of e.g. Maurizio Consoli, of the
Michelson and Morly experiment to measure the ether, the
existence of a fixed background by theory and observation
confirmed. That fixed background may indeed be described
by the concept of the ether or the effect of the
electromagnetic force field of our galaxy. In other words
leads this theoretical position to the idea
that the ether is our life, that the
conditioning to the ether, through the cyclic of time
connected with it, specifically is formative to our our
spiritual as wel as our material life. We therefrom speak
of the ether when we relate to that force field and
experience our mind in that sphere as the 'sound in
the ether ', as the classical hindu-scripture the
Bhagavad Gîtâ confirms. The mind, thus seen,
springs from the ether in our being identified with the
cyclic of the timing of our material actions and finds at
the other hand its peace again with the meditative
expansion of us souls detaching on the primordial ether
of space-time.
Even though Einstein on the basis of
the absolute of the speed of light and his special theory
of relativity is presented as being the source for the
refutation of the existence of the ether as a material
element, must the case be considered differently.
Einstein later on in 1920 returned to the subject of the
ether when he described it with 'according to the
general theory of relativity space is endowed with
physical qualities; in this sense, therefore,
there exists an ether.' His idea of the ether as
being space with characteristics of gravity, is
relativistic as opposed to that of H. Lorentz who
departed more from an absolute concept of time with the
ether. Einstein's insight led to the notion of the
existence of different forms of ether which historically
can be traced back to the three forms of Vishnu, knowing
Garbho- Kârano-and Kshirodakas'âyi Vishnu
(Satvata Tantra), which to themselves constitute
the three representations of the ether of space-time,
galactic space and the curved space of material objects
as planets and stars. The first, the ether of space-time,
is expansive and linear, the second, the galactic, is
contracting, cyclic and creative, and is known as the
'Creator', 'Something' or the Force' and the third one,
the planetary or local ether, is electromagnetically
determined by the characteristics of the object in space
and is also known as the radio-ether. The insight of
Lorentz concerning the true time of cyclic nature with
the ether is of assistance in confirming the filognostic
thesis that says that when the time of the clock is equal
to the true time of nature, the instability of the
experience of time or psychological time then is
terminated (see also the definition
of Time). Thus
served Einstein and Lorentz filognostically not each
others refutation, but served the two, both in favor of
the ether, rather the support of filognostically
commensurate arguments. What does perish in this debate
though is the notion of the constancy of light speed in a
vacuum.
So must
filognostically, viz. loving the knowledge, be said: the
ether as the effect of the force field of the galaxy,
which constitutes a fixed background which might be
influencing the speed of light, does exist on classical
grounds as well as on the ground of reason and logic, the
observation of the order of the stars spinning in the
galaxy (the universal ether), the red shift of the
spectrum of galaxies (the primal ether), and the
gravitational lenses around stars (the local ether); an
exitence confirmed by the description of Einstein and the
interpretations of the experiments done. Thus constitutes
the ether, in its relation to cyclic time, a viable
paradigm. This paradigm is defended at this site, as the
unifying idea of the combined cyclic of natural time, the
expansion of space-time and the stable self-awareness of
having a soul of balance - or witness of the time -
therewith, which as a paradigm scientifically,
spiritually and personally correctly respected, as well
offers room to the classical philosophy and theology, as
also to the analytical, artistic and spiritual
association, as also a to-the-point empirical perceiving,
theorizing and experimenting in a mechanistic sense. In
fact are the two seemingly contradictory departments of
our cultures united when we, with the assumption of a
filognostical, or syncretic form of spirituality free
from speculations, are no longer denying the existence of
the ether.
Conclusion: The
concept of ether as known from the classics implies a new
paradigm of culture for the twenty-first century which
states that, after the geocentric paradigm of Ptolemy and
the heliocentric way of thinking we entertained ever
since with Galileo Galilei, there is the order of life
and thought as derived from the galactocentric relating
to the fixed background of the forcefield of the planet
and the star, the galaxy of our universe, and all the
galaxies of the cosmos that together constitute the
reality of the one, but divided ether, the Force
so to say. It is for this reason that the Hindus speak of
the mountain Meru on which the creator Brahmâ
resides in the center of the universe. Ever since we
photographed this mountain of stars in the middle of the
galaxy heaping about the black hole in the center at
Sagittarius A, is the Bhâgavata
Purâna
5.16: 7,
speaking about it as stretching upwards as far as
downwards, not that allegorical anymore.
Implications:
Accepting the full reality of the ether, as it always was
respected in spiritual and religious exercises to the
cyclic of time, must, wishing such practically as a
common notion of civil order and sober culture, in the
meditations on the cosmic expansion of space-time with
it, the ether be kept in mind as a stable time-base for
e.g. a cakra-calendar. One then has with, next to the
respect for the order of the sun and the moon, e.g.
birthdays celebrated in respect of the precession of the
equinox, - the drift of the stars in the galaxy who are
every year about twenty minutes further up in the
calendar-, or a special day set to the galaxy center in
remembering the day when we are closest to the point of
spin, so that one may speak of a galactic new year (at
2000, O hr 6-7 July). The ether as a stable basis of time
also leads to the notion of 1) a tempometer as an
improvement to the standard time clocks, and 2) a
deregulation of those legal settlements of time that defy
the natural order of cyclic time. Thus seen in the
culture and thus furthermore also reflected in the
educational system, is the concept of the ether of
relevance to the personal and collective integrity of the
scientific, spiritual, religious and thus also political
interest of a truthful strategy of cultural maintenance
and order of relating to the forces of nature, we at this
site have baptized with the name filognosy: the straight
love of knowledge in cultural comprehension.
Fields:
in summary there are basically four fields of action:
the social field of the false ego as settled by the
cakra-order of one's free association; the physical field
of the material elements as settled in one's individual
enterprise or business; the individual field of the
private sphere as settled by the religion or religious
duty; and the spiritual field of one's clublife defining
one's liberation or social service. Religion covers the
latter two fields and one's concrete material interest is
covered by the first two. The fields are the result of
comparing the quality of one's life with the quantity.
There are also inner fields of action referring to the
different dimensions of the functioning brain
(see
picture).
The external fields of
action relate to the civil virtues and the difference
between the quantity and the quality to the vaishnav
dictum: 'man is qualitatively the same, but
quantitatively different from God'. The internal
fields relate to the difference in brain function
constituting the duality of the causal. The external
fields result in a fourfold division with the duality of
as well 1) the qualities of being concrete or material at
the one hand and the being abstract, transcendental or
metaphysical or ideal at the other hand; and 2) the dual
nature of the quantity of being singular or individual at
the one hand and the being numerous or social at the
other hand. The four options put in a matrix result in
four types of fields that are recognized as the
individual of the concrete and the ideal, and the social
interest of the concrete and the ideal. These four add up
with the fields as mentioned by Vyâsadeva in his
verse (13:
5-7) in the
Bhagavad Gîtâ concerning the fields: the
unmanifest (social ideal), the false ego (social
concrete), the material elements (the individual
concrete) and the intelligence (the individual ideal).
These four fields also cover the four basic civil virtues
(vedic: the purushârthas) of settling the
association in a club or union (the ideal social), the
lust (the social concrete) the economy (the individual
concrete), and the religiosity (the individual ideal).
The four fields managed in balance are part of the
cakra-order which assigns the days of the solar calendar
to the individual ideal and the social concrete fields
while the days of the moon are assigned to the individual
concrete versus the social ideal fields. Another
important filognostic mark to the fields is the notion
that man not equipoised in the fields of action isolates
himself in fixations to one of the fields and thus
arrives at his political parties that in opposition in
parliament never do agree to a righteous division of
seats for the representatives of the people so that the
so-called status-orientation election
groups
(varnâs'rama) and an according
redistribution of state departments is needed. The fields
in egotistical political opposition represent then the
socialists (social ideal), the extreme or nationalist
right-wing (the social concrete), the rightwing liberal
of business interest (the individual concrete), and the
religious, private parties of the conservatives (the
individual ideal). These different parties in case of
material
corruption
decay into the four dictatorships of communism (social
ideal), militaristic fascism (concrete social), elitist
capitalism (individual concrete), and dictatorial and
terrorist fundamentalism (individual ideal). Coalitions
of these forms of 'yielding to the dark side' result in
world wars. The remedy to preclude all this misery
consists of the filognostic dicipline of living the
equilibrium to the fields of action with the
cakra-order
which is only really possible with the regulative
principles (renunciation, yama)
and the transcendence to the levels (the eight
limbs, ashthânga)
(see also the picture
on the values
and the
levels of transcendence).
See also the page
concerning the
fields,
the
cakra-order,
the
synopsis (I-b)
and the
Full Calendar of Order
The internal fields
consist of the three dimensions of the brain function and
relate to the division of one's hours over the day. These
dimensions concern the dualities of the frontal/occipital
regions of initiative or personality and the receptivity
or the perceptive regions (vedically the
karmendriyas and
jñânendrîyas), The vertical
interest of the intellectual as opposed to the emotional
centers (the jñâna-interest opposing
the bhakti interest of yoga) and the lateral
spacial interest as opposed to the time-interest (the
interest of ether -control or akasha, versus the
conditioned order of time called the cakra-order
of kâla). Also in these fields must the
healthy individual keep his equilibrium in order not to
corrupt in personal perversions or psychopathology. With
the receptive region divided to the lateral arrives one
at the interests of nature (time-perception) versus the
form (space-perecption) while the active regions relate
to the person (space-control) and the doer
(time-control). These four set against the vertical
dimension of the mental as opposed to the physical or
emotional interest results in the eight different main
activities for a normal day of activities of an
individual: passive mental: meditating to nature and
dreaming the form; active mental: studying and voluntary
labor; receptive physical: hobbies to ones nature and
housekeeping to ones form; active physical: socializing
to the person and laboring for others to the doer. The
imbalance between the different inner fields of a normal
daily schedule - which results in pscyhic trouble -
necessitates the different days of study, fasting and
celebration that compensate for a lack of action
concerning especially the fields of voluntary or
charitable labor, studying and meditating, and the
socializing outdoors. These days are covered as well with
the
cakra-order of filognosy
(see as well under civil
virtues in
relation to the fields of action and the time, and under
causlity).
See
also the page concerning
the
fields, and the
tempometer
and lunar
table
for
timing ones days to the sun and moon.
Filognostics:
people associated
in their devotion of filognosy. There are, according to
the degree of experience or commitment, three types: the
beginner, the advanced and the acknowledged or 'pure'
filognostic. Even though the filognostics are usually
found among the devotees of the traditions, or under the
believers, constitutes the filognostic the respect for
and of the integration of all the nine teachers.
After one year of associating with experienced
filognostics under the lead of a pure one, may one take
initiation into the status of being experienced by
vowing: 'truthfully and faithfull I promise to share
and care'. One on that occasion also may receive
confirmation of one's 'nick', or spiritual name,
representative for ones style of associating as perceived
in the filognostic commitment.
Vedic reference: Adhikâri;
beginner: kanishthha, advanced: madhyama
and uttama, a pure devotee. See also: the
filognostic prayer
and the Filognostic
Association.
Filognosy
literally
means: love for knowledge. The term is used to contrast
the term philosophy as not just the love for wisdom or
its development
is the goal but more the love for knowledge, the
spiritual knowledge of Christianity or gnosis if you
like, as it is in its entirety. Filognosy is an inclusive
way of thinking trying not to exclude anything. In the
concrete world the term implies the practice of inducing
oneness and harmony of consciousness in the fields of
facts (method/science), principles
(analysis/spirituality) and the person
(personal/politics) by means of contemplation, discourse
and service to the natural order of time in association
with the ether, as the method for countering the troubles
of not knowing (see also the instruction
site Filognosy).
History:
filognosy, initiated by Aadhar (René P. B. A.
Meijer) started as a meditation exercise in a New Age
center in the late nineties in Enschede, the Netherlands.
Later on it developed the status of a lead of scientific,
spiritual and religious reform in general, based on the
vedic knowledge handed down from the indian philosopher
and sage Vyãsadeva, who lived about five thousand
years ago. Aadhar translated the S'rîmad
Bhãgavatam
faithful, in following the example of his precursor in
Holland S'rî
Hayes'var das
(H. v. Teylingen - 1938-1998), and presented it on the
internet. Filognosy as such is his summary and comment to
the vedic knowledge involved in reforming his life to the
values of yoga philosophy in a narrow sense and the whole
field of western scientific thinking, spirituality and
the by the person determined politics in a broader
sense.
Classical
reference: the classical reference for the division
is formed by the six darshanas or visions
fundamental to the philosophy of India that constitutes
the basis for the structure of the knowledge of
the
Bhâgavata
Purâna
of Vyâsadeva. To the filognostic version of the
sixfold of the philosophical method, paradigmatic
science, artistic analysis, the transcending
spirituality, the religiously connoted personal and the
political of comments and compromising adaptations, is it
so, as it is with the original darshanas, that the
visions have in common:
- 1) The concept of a
conscious and continuing self or soul.
- 2) The concept of
the cross or workload an individual, family or nation
carries.
- 3) The perspective
for a solution of being liberated in
service.
- 4) The
acknowledgment of the authority of an established
culture of literary reference.
In western philosophy
we find with D.
Hume in his
Treatise on Human nature (I.III-1 - About
knowledge) a division in seven terms with which more
or less the filognosy can be described as the
identity of the similarity in philosophical
considerations concerning the natural order of the
relations of time and place, to which the
relations of quantity, numbers, the beauty and the
art of analysis, combined with the quality of the
level of transcendence and connectedness in
austerity, lead to the arguments of cause and
effect in religion and biography of the science of
the person, in such a way that in the end the
opposition of the politics of societally assuming
responsibilities is attained. With the political
opposites is the filognostic, contrary to the
materialist
who identifies himself onesided, then united in his
consciousness
of the dualities. He oversees the structure, he sees the
coherence. Ultimately is the filognostic a
yoga-practicioner
following the dictum: 'unity in diversity'.
Political
relevance: The filognostical found opposition between
political parties and
election-groups
so constitutes the social and personal reflection of the
quest for the integrity of :
- 1) The
balance between the fortune and the six basic
divisions which as well define the materialism with
the conflict of the ego of material compensations and
obscurity belonging to it.
- 2) The virtue
of the quality versus the quantity in the internal
and external fields of action.
- 3) The
representation of the personal versus the
impersonal relating to the source of knowledge in the
form of teachers.
- 4) The
identity and age of status-orientation groups
and degrees of experience with which the game of
societal order is played by each and everyone.
In short is filognosy
politically concerned with finding the equilibrium of
the virtue of the representation of the
identity.
Etymology: the
word filognosy is derived from the greek word filo - love
and gnosis - knowledge. Thus the meaning in the sense of
love of knowledge.
Vedic
Equivalent: the spiritual knowledge of filognosy is
closest to the vedic term âtmatattva; which
literally means, the principle or reality of the soul,
which is also described as spiritual knowledge in
general.
Philosofical
classification: philosofically may filognosy be
described as naturalistic idealism.
Logo: symolically
presented, looks, after the
prayer of filognosy,
the integrity of the filognostic commitment like
this:
See further:
-
Filognosy
or the Orde of Time - How to have a
life?
A good introduction to the field of filognosy is formed
by the introductions and the synopsis of the different
sections of the site The Order of Time.
- Filognosy
- basic instruction site offering definitions, so-called
rounds, filognostic art, a list of basic terms and
more.
- The
filognostic Confession
- the basics of the filognostic tenet summed up in 170
articles.
- A
Small Philosophy of
Association
- filognosy clear about the political implications.
- The hypocrisy
if one is not integer with the civil virtues, the fields
and the principles.
- The
GameWiki page on
filognosy.
Galactic
year: a year
described by one revolution of the earth around the sun
in relation to the center of the galaxy (localized at
Sagittarius A). This year is actually a galactic day for
it takes about 226 million years before our solar system
has made a real year in describing one full circle around
the galaxy center. The galactic year is of importance in
relation to the respect for the ether and the long term
cultural and personal continence with it because it steps
up with one day in about 71 years forward through the
calendar (see
galactic time pages).
God:
most often God
is understood to be a person
of a transcendental nature, also called the Lord. Since
several Lordships stressed the importance of not being
God themselves but just being the prophet, son or
teacher
of God, the term impersonally refers to a mystical
omnipresent all-knowing and worshipable Supreme Being or
Supersoul. Scientifically the term seems to refer to the
power (or the soul)
of the (omnipresent, all-knowing and respectable)
conditioning cyclic of time
in relation to the ether,
or the 'Force', determining the material structure and
consciousness
of any living being. It is clear that God can be anything
or anyone while the reverse is not true, being just an
element and not the category. Thus God is a person, while
at the same time the person is not God (also see
pict.
of types of divinity and pict.
of the opulence or wealth of God).
• There
are three characteristics of divinity: maintenance,
creation and destruction (see modes).
• There are three qualities: eternity (from the
constant witness that is the soul,
consciousness
(of the natural
order of the sun, the
moon and the
stars, and bliss (the result of doing yout duty, of
dharma).
• There are three schadows: infatuation from
attachment, dictatorship from false authority, and
madness from a lack of discipline..
God can
filognostically, to the degrees
of experience,
also be described as the Self of the selves, the Ego of
the egos and the Soul of the souls. God as the Force
or as 'something' is in a multicausal
sense understood to be the impersonation of the
ether,
or the other way around the ether
as the reflection of the integrity of the person of God
(see also modes).
Hypocrisy:
Hypocrisy
or equilibrium?
