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Contents Part  II: the principles

'We do not appreciate time
objectively as a physical thing;
that it is simply a pure form
of sensible intuition.

                         Immanuel Kant


Wrestling, authority and the duality

Science develops certitude concerning facts, certain knowledge that is verifiable and refutable. The division of the human being striving for results, expresses itself therewith in an endlessly branching of sub-sciences, which among themselves are not integrated and thus can also be denoted as ignorant. Intelligence is not yet the sacredness. Being materially motivated for the fruits of labor, easily the full scope of things, the integrity of the universal, filognostic scholarship, is lost, and thus one is, just as easily politicized like boxers, at odds with one another. One is even at odds that way with the mutual reproach of pseudo-science, with the mistaken path with which one undermines one's own scientific status, the respect one needs towards the rest of society to be respected oneself. And, frankly said, that also confirms the argument of science critcism, since a science that is divided, a science that cannot get itself in line anymore and position itself as being of leadership and responsibility in society, is in fact no real science at all. Law, economy, history, philosophy, literature, engineering and the human sciences e.g., seem, with this dividedness, to be more like political parties, which, aiming at status and income, rule each other out in their competitive drive. But, if we consider everything that is taught at universities as being science and describe the differences of opinion about power and status as a kind of self-hindrance and deficiency, as a kind of neurosis of no longer as a unity being able to perform effectively, it is evident that, with the fall of the original gentleman's agreement of science, a principle has been lost: the principle of association. Association is the art, and association one may consider the purpose of filognosy. In part one we saw the philosophy of it coming about, resulting in the lead of a certain order of time. The calendar we now have, next we, all together, have to manage finding a life with it.

To the practice, the manifested reality, of association, belongs the analysis, the analytical approach as a concrete way to help people, to confront people, to motivate people or put them in their place and admonish them. Once the association, the realization of concurrence and accord, philosophically, with respect for what is factual, is achieved and it next, analytically responsible, has been employed, we thereupon arrive at what in the following section, in this section here, is discussed: the spirituality. For solidarity and concurrence as yet do not  implicate purity.

The analysis is rather creative and adaptive, and expresses itself often in a form of art: in songs, paintings and stories. With those harmonies, narrations and images the material is carried with which we actively can oppose the world of illusion. From the literature of Miguel de Cervantes (1547-1616) e.g. we learn that we, like a Don Quichotte together with the common man that is Sancho Panza, in stead of fighting with each other over a woman, have to fight the windmills of the bewildered state; with W. A. Mozart (1756-1791) e.g. we learn to put the classical harmony in front that reminds us of the needed harmony with nature; and with the art of painting with e.g. Rembrandt van Rijn (1606-1696), we learn to keep an image in mind that figures as a nuclear idea to which we may return time and again. In the analysis the focus is with the emotional man who firstly is but a man, and then we also see the practical problem along with it: the knowledge of the science is not yet the wisdom of a stable practice. A school of learning is needed to transfer the knowledge, a form of know-how is needed on how to proceed, which is something one, not rarely, only by trial and error may manage to control. One discovers that there is a master and a slave. And of course does everybody, like a bunch of wrestlers again, want to be the master of the game. And if one manages to solve that problem, with the insight that not the control over others but the control over oneself constitutes the art and the challenge, it becomes clear who is the slave and who the master: the spirit is the master, the body is the slave. The soul is the little prince, the physical frame is the dog that has to obey, and that dog one has to offer some chow regularly - take care, not too much - as also take for a stroll regularly - at the right time -, or else the excrement of excess and toxic waste is delivered at home. One thus studies the teachings of being the master, while at the same time being subdued like a trained dog, and has material success that way, but a harmonious society or meaningful and just world order, is not as easily attained with it. One may be of knowledge, but one is not directly versed in the science of solving the problem of the conflict of authority about who, or what, one would have to serve in the outside world. The philosopher/psychologist Karl R. Popper (1902-1994) e.g. spoke of three worlds - the world of the self, the body and the culture -, but he was in his structuralism missing the essence, not being capable of making up where the authority would lie in that order. In that position of indecision, one then next encounters the problem of blocked progress, a problem that can manifest itself as a physical or mental, individual or collective, disease. Philosophically spoken progress is truly not a simple concept. To be more concrete (in Sanskrit called avaroha) in one's engagement, to come down to the material level, means one is of progress, and to be more abstract (or âroha), or rise up to an overview, also means to be of progress, so we already saw in the charter of order with the Escher staircase. In order to put science into practice, one inevitably has to contemplate the principles of emancipation and progress. The student in love with the science enjoys his/her freedom, but the graduate needs the necktie so to say, to make his/her living and found a family. Meditating on that reality, with the unity in mind of the soul, the conscientious self one does not want to lose in the concreteness of science and the complex of economy thereabout, and that one has with the civil virtues (which in the Vedic order are called the purushârtha's of the kâma, artha, dharma and moksha, or the virtue concerning one's desires, economy, religion, and liberation), that higher self is then found to be present as the spiritual unity of the transcendent, metaphysical position in the beyond that, personal and religious or not, has to demonstrate the science of the soul, the rules and order of the game. From a scientist free from duality and sober with the facts, one is all of a sudden a meditator. All of a sudden one is someone of prayer, or of a scientific aphorism from a school of thought, as also of courage, of a plan and of faithfulness, of belief, hope and love with religious values, standards and rules, and/or of a political party that also turns out to be necessary.


Section 2a: the analysis

Mistakes, devotion and the humaneness

'From error to error one discovers the entire truth.'

                                                             Sigmund Freud

Analysis is an absolute necessity. Without it, illusions cannot be uncovered and peace cannot be found by sound and reasonable argumentation and accord. About illusions one will never agree because, with the reference lacking, the faith cannot be sustained. One may confirm oneself in illusion, compensate temporarily in agreeing about a self-made reality, but one fails by lacking in physical evidence falling down, de-compensating in a burnout or nervous breakdown. Analysis tells you what your illusions are. There cannot be any progress building on error. Human tears are the proof of that. One cannot advance but to hell and chaos when one is not in touch with reality. Building on error one builds on illusion. Building on illusion one becomes a psychotic patient. The psychotic person is a person at war with himself because of false premises, because of misconceptions that distort his vision of reality. So too, we have warfare between nations, as a collective psychosis, building on paradigmatic fallacies. Capitalists being  paranoid and fundamentalists projecting e.g., suffer the same psychological problem; they are in illusion, they are not aware of the common error of the ruling paradigm and can, most tragically, not believe in each other, with their rhetoric and propaganda in the style of the pot that blames the kettle. Where two are fighting, two are guilty. The systematic, paradigmatic error we refer to here, is the denial of the ether and the order of natural time belonging to it, so typical for the Einsteinian fallacy associated with the pragmatics of the immoral, or impure, capital-motivated standard time management well-known from the twentieth century. stars in galaxy centre
                                        spinning animation
 The Iranians, conforming to the system of American time zone, are blaming America for their own illusion of adhering to them. That is the effect, the reaction, of the denial of something as fundamental as the ether. Those who follow Allah, Christ and Krishna must in fact negate Einstein as the Lord of Relativism who denies the ether. They have to acknowledge the other Einstein who corrected this mistake in discussing the ether as a concept of space with material qualities - a forcefield thus - and who very filognostically said that science without religion is lame and religion without science blind. Not doing so one will be inconsistent, in conflict with oneself, for on earth not proceeding as it is in heaven, the measure of time is impure and the impersonalality of the Lord is denied, and so one is, in the end, of madness. In repression we, afraid of the fall-down, do not know this. We, filognostically analyzing, therefore as a premise have to say, in accord with section I-A: the ether exists and it is proven by not just classical scriptures and philosophy and the continence of its cultures which offer us the identity of this and that Lord or prophet, nay, it is also very concretely proven by photographs of the galaxy center showing how stars are spinning around in a force field defining the galaxy as a flat disc, with a mountain of stars in the middle heaping around a black hole. This movement of the stars observed is the proof of the force field that we in effect as human beings always have known as the ether, the element of that force which defines our medium of the spirit, our mind in material identification, our oneness of life. To be sober, we have to be prepared to be in touch with this force and thus control ourselves by this connecting element, in which we define our material reality as being conditioned by it in a certain cyclic order of time. One should, in that sense, then not be disheartened and of disbelief about the but subtle, unsatisfactory differences in the light speed found in the M. & M.-experiments (see introduction) for the ether. Only acknowledging the ether as being the life experience of that force field will give that control, and not the denial of it by relativism, postmodern philosophical pessimism and other politically minded forms of flippancy (reductionism, nihilism, cynicism, etc.). From relativistic notions in denial of the ether we do not know the authority of the natural order of time anymore and then, as a consequence, we suffer the illusions of the cultural neurosis of being out of touch and ineffective with the natural reality. As the Dutch philosopher B. Spinoza, following in history directly after René Descartes, has said: nature is God; and hence we say: the ether is a fact, a basic element of natural reality. It is, analytically, all a matter of cognition, of how we label, of how we define and manage our reality without repression. After all, the failure to deliver definitive experimental proof of the ether still, by the grace of the physical research design itself, involves a paradigmatic definition of it we can work with. And at that moment we, from the perspective of those systematics, then find our proof in observations of orbiting stars and of historical facts like the sustainability of world cultures, as with Hinduism, which center around the concept of the ether. What is important in our filognosy is to define matters in such a way that we get hold of the complete, that we arrive at a comprehensive vision of the order of things and find our happiness therein.

Errors require self-correction. It is better to correct one's own mistakes than leaving it to others. Classically from the Vedic point of view the error is called bhrama. Man has four major weaknesses: first to make mistakes, second to cherish them with illusions (pramâda), thirdly has man the propensity to cheat himself and others with it (vipra-lipsa) and finally he, fourth, as a culture easily ends up with an incorrect perception of reality, like one has with standard time e.g. (karanâpâtava). Thus we know our cultures as compensatory phenomena, as giant cover-ups of collective lies inherited as original sin, that, as an aberration, are built into our cultural genes. We know, technically, from neural feedback loops in our body and from modern systems theory, that systems only stay effective on the basis of being tuned to the time and place by feedback loops that facilitate course corrections. But we also know this in a social sense by the self-critical nature of democratic debates and, more individually, by the dialectics, in accord with the socratian principle, of the psychoanalysis of Sigmund Freud, who this way did an extensive study of the phenomenon of human error. From that study we still speak of freudian slips of the tongue when repressed materials surface breaking through the barrier of ego defenses. From him also we realize that being problematic with Father Time just might be a classical complex: the so-called Oedipus-complex. So, in order not to fall into mad psychotic warfare with each other and oneself, is it of importance, analytically, to uncover this commanding fatherly aspect of time - so closely associated with the concept of the ether - as being the analytical end conclusion, and thereby study the person of S. Freud as being a key-figure in the history of science and philosophy.

Sigmund Freud, an austrian physician from the nineteenth and twentieth century (1856-1939), developed a method to analyze the psychic complaints that troubled his patients. Initially he attempted to hypnotize them and thus find out and fight what was bothering them, but leaving aside that method, as being too far removed from the will of the patient and the integrity of personal relating, he in stead of that had them in a later stage freely associate on a sofa. He analyzed that material patiently with order and regularity, and offered so now and then an interpretation. He spoke of the conscious and the subconscious, the es, the ego and the superego, the Oedipus-complex, repression, projection, transference, and the lust- and reality-principle. The interpretations that were adopted, that were effective with his patients, he then, with in mind the essential dictum of the Buddha 'true is what works', presented as his science of psychoanalysis. He was one of the founders of the modern psychotherapeutic approach, the way a westerner, as a 'client' to a 'therapist', with the by himself elected spiritual teacher or guru searches for himself, for his identity. To his own opinion he had not so much the helping of people in mind as the uncovering of what the nature of the individual and collective problem was; what, as it were, went on in the 'black box' of the human mind. As for him, it was more a way of arriving at self knowledge thus. What he did was afterwards by other scientists not really considered a form of philosophy or science, but more an art form. How can, in abstract terms, be expressed what essentially goes on in man, in oneself as a human being? At the end of his life he had to conclude that his analysis was inconclusive and that the struggle for the sake of the a priori truth of the human being was not yet over. In India though, we know now, was long before his time already known the philosophy of sânkhya, or analysis, of a certain incarnation of the Lord known as Kapila, who meticulously dissected man into his different composite elements. The analytical approach is, as seen from his perspective, primarily a dualistic matter in which the soul is set apart from an in twenty-four elements divided material nature. This soul strives for liberation from misery in its material existence, like also Freud was striving for knowledge of the self in the search for the alleviation of the suffering of himself and his patients. Kapila so states: 'It is so that the consciousness of him, who in bondage is after the freedom of the self, is under the spell of the modes of material nature, but when one is moved in attraction of being conditioned to what is the mother of virtue, one is of liberation.' (S.B. 3.25: 15). In other words, it is the consciously lived love for the (moral) knowledge - or our filognosy - which, with respect for the truth of the soul, grants the liberation. This happens, analytically, in a process of devotional service to His person of whom he, in a later chapter, says that the influence of the Original Personality of Godhead is said to be the time factor (S.B. 3.26: 16). What it in the end thus all is about in the analysis, is the, with devotion, serving of the original person we know by the grace of the factor of time, or, as Freud stated it time and again succinctly at the end of his sessions: 'Your time is up'. The personal, virtuous or not, one reaches by the impersonal of time, and the other way around. Freud said: it is about the (oedipal) relation with the father, and in this case it concerns our father time as we already saw in section number I. This is the duality of the analytical approach. The devotion therein is then, elevated above criticism and praise, a matter of being social, as was understood in the previous section, and that demands also an effort in the sense of, as Vyâsa calls it, the hearing and singing' on the path of the Fortunate One (the so-called bhâgavata dharma, see S.B. 7.5: 23-24). One must ultimately, to the desire of reaching the perfection of the soul, listen at and sing about that classical wisdom, but an individual way of philosophical speculation and creative selfrealization, being on one's way for it, is also indicated. There is the choice of 1) the fast lane of the direct submission as a novice in a religious context and 2) the slow path of individual realization in selfrealization, as an artist and freethinker, in which the ego but gradually loses its falsehood of being identified, and finds its true self (svarûpa) and servitude (svadharma).
Analytically the balance of filognosy is attained with a certain harmony in the duality of the master and the slave, the soul and the body. This spirit of culmination in the harmony of the Tao ('the way') is, according the chinese philosopher Mencius (or Meng Ke 372-282 B.C.), a matter of morally perfecting oneself by 1) cultivating the goodness, and 2) the waiting for opportunities to exercise the four human virtues: a) the compassionate humaneness, b) the dutifulness, c) ceremonial behavior (decorum), and d) insight. To be compassionate implicates a sense of duty, which again constitutes the nucleus of ceremonial, formal behavior to which that what deserves approval or should be rejected, constitutes the basis for the insight. With the Chinese we see the growth of an integration of analytical insight in the duality of yin and yang, movement and rest, from within the soul of the humaneness which has its source in the taiji, the 'Great Culmination' of the primal state of the universe we already know as the pradhâna with Vyâsa. This was in partocular, in relation to the concept of the ether, defended by the neo-confucianists who relativize the action through 'non-action' of Lao Tzu (6th century B.C.) - from which everything finds its (natural) order, as he explains in the Daode Jing (Tao Te Ching) (I-3) - with a less aloof point of view, where they by Zhuangzi (369-286) were criticized for the fact that one with Confucius (551-479 v. Chr) would be too moralistic and of too little relativization. The neo-confucianist Zang Zai (1020-1077) states that the ether (qi), through contraction, brings forth everything, and that everything also dissolves in it again as being the great primal void or primal reality of space, in which one with the ether factually may not speak of non-being, but only of an amorphous primordial condition. That taiji is troubled in material existence and we must manage to clear the qi, the ether, the mixture of forces, thus says Zhu Xi (1130-1200) after him, who founded the confucianistic teaching by the state of China. The ether is for him the basis of the principles of man and the elementary reality of nature originating from it. It is enfolded in it as a pearl. The way of Zai's 'Great Harmony ', then constitutes the primal directive for the relations between the sovereign and the minister, the father and the son, to the 'principles of heaven' of the four virtues. The Buddhists, who reduce everything to nothing, are thus the 'great malady' leading to false theories; a notion we also find with Vyâsa. The Vaishnavas call the Bhuddhists 'illusion workers', mâyâvadi's, and oppose their impersonal voidism. But here, in I-B, we see them more as a sobering part or aspect of our filognosy.

In this section is dealt with the latter path of the freethinker. Agnostic and skeptical in the first place about all that duality of matter and soul, one finds oneself, analytically, placed before the duality of the personal and the impersonal, the soul and the gross matter, with the demand to answer the question what that person or soul would be who one is oneself, being a freudian or chinese, and... how one should live with that. Thus we in this section of filognosy arrive at an understanding of that duality in the form of an analysis of the individual and collective dreams and fantasies of movie stories; of images, representations and works of art self created and created by others; and the analysis in emotional terms of that what we know as the lyrical and the poetic which is associated with the music of songs, and instrumental music modern and classical. The analytical thus, understood in combination with the art of shaping and publishing, constitutes a necessary emotional and personal counterweight to all the rationality of the science of the factuality of part I, that so much tends to atheism and impersonalism. Or: in the analysis of this art-minded division insight is offered in the structure, the operation and the emotional experience of filognosy. Herein one learns to know the writer of this, as being a singer of his his own songs, as being an artist to his own art, and as a writer of his own story on the one hand, but also, as an analytic of the modern spirit of the time, the way it is expressed in movie stories, paintings and songs of others.


- The painting with the boxers is of George Bellows (1882-1925) and carries the title: 'Stag at Sharkey's'. It is from 1909. Oil on canvas (92.1 x 122.6 cm) and can be found in The Cleveland Museum of Art.

- The painting of the scholar with the bust is of Rembrandt van Rijn and titled: 'Aristotle contemplating with a bust of Homer'. Oil on canvas (143.5 x 136.5 cm) and can be found at the Metropolitan Museum of Art in New York.

- The abstract image of the white dots is a picture shot of the center of the galaxy. the animation shows how the stars circle around a certain point in the middel. See for an even better animation:

- The photo of the modern man with the beard is of Sigmund Freud (1856-1939), the renown analyst from Vienna.

- The wise yogi underneath is Kapiladeva seen as the an avatâra van Vishnu who founded the sânkhya-yoga, the analytical of yoga of disciminating between the soul and the gross of matter consisting of basic elements..

- The chinese character is the symbol for 'the vapor of the cooked rice' or qi, the ether, as the basic element to be cleared in human wisdom.






De site linear as a perfection of the causal illusion:











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