Contents
section 1b:
science.
Introduction
'Philosophy
is the science
which considers truth.'
Aristotle
Illusion,
the cyclic en and the
implementation
Once
one is settled with the
method,
once one following the right course figured out
the truth of the matter the way Descartes points
it out in his method, one logically arrives at
what must follow: the acceptance of the outcome
of the methodical approach. What notably matters
then is the unity, the undivided or singular of
the complete of the reality. When the outside is
at the inside and the inside at the outside, are
we free from illusion and of a continuous
reality. John Lennon sang on the White
Album of the Beatles; 'Your inside is out,
when your outside is in' to express the paradox
of the oneness free from illusion of a
multidimensional world. De german mathematician
and astronomer- theoretician A.
F. Möbius
(1790-1868) 
discovered
at the beginning of the nineteenth century at
the same time as another mathematician,
J.B.
Listing
(1808 - 1882), that something with two sides can
have one surface: de möbius ring. The
inside is the outside when one glues a strip of
paper with a twist into a ring - think of the
cyclic of time; viz. by gluing the frontside to
the backside. This ring stands for the singular
of the science that is free from illusion. As a
consequence is it in the following section of
the site of interest, to put an end to this
difference between the image that the seeker,
the witness, the desiring and covetous one has
in mind at the one hand and that what was
sought, the order, the object of perception, the
ultimate result, the nature, the object of
study, including the so-called 'absolute',
'irrefutable' or 'inevitable' at the other hand.
This is the foundation of scientific thought:
the endeavor to be free from illusion. To know
what one measures is in science called validity
and the gauging of the instrument of measurement
is, answering to the duty of reference, what the
practice is for the sake of a measurement free
from illusion. Reliability concerns the
uniformity of or the accordance with the
standard unit of measurement and the scale of
measurement belonging to it.
In vedic culture one speaks of
moksha or liberation from the bewildering
effect of the material nature that is called
mâyâ, illusion. Free from
illusion, or free from mâyâ
do we, being connected in the ether, then speak
of enlightenment, liberation and science: we are
then relieved from the desire and the confusion
of ignorance, or freed from the dividedness, the
estrangement, the separation, and the loneliness
that made us a seeker. The philosopher
Immanuel
Kant
(1724-1804) defined enlightenment in his famous
essay What
is
Enlightenment?
from 1784, as the ability to reason to one's own
authority, to have the courage to make use of
one's own reason without any self-incurred
tutelage. Vedically that is called
caittya: to have accepted the inner guru
in the last stage of the
bhâgavata-dharma-emancipation to
god-consciousness: âtma-nivedanam,
the ultimate surrendering, the
self-communication, the listening to the inner
voice, to the internalized teacher or the having
accepted of the confrontation with oneself. The
purpose of deriving from one's own power of
reasoning is in Sanskrit called ahaituka,
a word also connected with selfless
'unmotivated' action (see also S.B.
1.2: 7).
Illusion, like seeing a snake where a piece of
rope is, is that what stands between the
observer and the observed and what causes
problems of the kind we in the West describe as
existing 'between the ears' or as psychic
trouble. 
Like we discussed
in the previous
section
is this consequence of being illusioned by a
not-of-front-with-back connected one-sidedness
and linearity also true for the linear logic of
books as opposed to the more intuitive logic of
dynamic, interactive and multithreaded websites;
websites suited for more than one thread of
logic or causal reasoning. And so we see also
the internet as being an indispensable tool for
fighting illusion and defending enlightenment,
for in a state of illusion we are unable to find
enlightenment and are we seeking. The
Buddha
(623-543 B. C.) e.g., filognostically seen as
one of the most prominent founders of modern
scientific thought, tried to clarify this by
letting people meditate with the idea that it is
not so much about the thinking comprised of
ideas and mental images, but about the pure of
perception including the acceptance of the
spiritual order about it. Once we like a monk or
thereafter like a scientist (or the other way
around of course) studiously have found and
accepted the order of the brothers or
truth-loving ones, has factually the thinking
mind itself become the hindrance, a kind of a
from desire born resistance against one's clear
perceiving, a cloud of thoughts obscuring one's
vision. Thus one may find, often technically
oriented, branches of science in which one is
completely averse to all unnecessary abstraction
and relativizing. The Encyclopedia
Britannica
2004 defines science as the knowledge of natural
regularities that is subjected to some degree of
skeptical rigor and explained by rational
causes. Away thus with that cloud and see
matters as they are. Perceiving what is and
accepting the perceived, so ranks first. For
that reason does this section begin with the
contemplation of the ultimate order of things:
the natural order of time. Like we right away
stated in the preface is each form of order in
the universe in fact cyclic because the strictly
linear for itself, and certainly from an organic
perspective, is only destructive, like the
shrapnel is and all the rest that in a linear
fashion spreads after the exploding of a bomb.
The primary order of the cyclic we in principle
know filognostically as a threefoldness that
vedically is called trikâlika. De
time that is divided in three we thus
predominantly know as the past, the present and
the future, which vedically, in the form of
repetitive ages or mahâyugas, lead
to each other, but is also, as in the preface
e.g., described in other tripartites like the
three repetitive four-month seasons of the year
(winter, summer and spring/autumn); the
creative, destructive and sustaining of time;
the natural, cultural and psychological of time;
the cyclic, the linear, and the unity of the
time and, more empirical and specifically
cyclic, the order of the sun, the moon and the
stars.
Content
In
this science department we then begin with this
last idea of dividing matters in three. One
could consider the
stars,
the
moon
and the
sun as
respectively the time-scale and the hands of the
clock of the consciousness of the natural of
time, or the consciousness of natural science.
With
the zodiac of the twelve astronomical stellar
signs we so see how the sun and the moon as
independent or discrete forms of time-order,
from the force field of the galactic ether,
relating to each other determine the entirety of
cyclic life on earth, or better said, constitute
the local measure for it. In India one says that
the god Candra of the moon and the god
Sûrya of the sun are subjected to
Vâsudeva, the god of the celestial sky and
impersonation of the ether [S.B.
5.23:
4].
He is the measure of things, the gods are His
subjects. It is, less allegorical,
mathematically spoken the number of twelve to
the power of three what constitutes the
scientific paradigm of time: the twelve signs of
the astronomical zodiac described with twelve
lunar months and twelve culturally derived solar
months. Voilà; the clock of the order of
time of the science of nature of our planet
earth. So it is, as far as it concerns the
cyclic order of time, the nature on this planet
and not anything else, and they who see it
differently are not really of this planet, are
scientifically spoken not really 'with their
feet on the ground'. These first three pages
form the scientific basis of an unequivocal
acknowledgment of the factual reality of the
ether and the associated cyclic of time which
conditioned since primeval times us living
beings, so do confirm the chronobiologists. And
in that time we are sustained and do we build up
therewith our correlating values-and-standards
principle engagement and filognostically being
directed towards the person. When the foundation
is firm, stands the house firm. Is the
impersonal clear, so too can the person, and
also the person of God, feel safe and be
respected therein and therewith. Once we reason
from that interest of the God called Allah and
Krishna, will there be no fundamentalist Islam
then that can say that the Christians and their
islamic henchman would be godless.
Following
this exposition on the order of the moon, the
sun and the celestial sky is discussed
a
clock-design
representing the insights of the first three
pages. Ultimately it is not about the
construction of a theory or a collection of
facts on itself, but about a method of
measuring, a model of order or a paradigm we can
be practical with - even though it is a
filognostically inescapable cross which we then
have to carry - gnostically spoken the cross in
the circle, or the burden of a necessary
confession to the cyclic order. We, so to say,
need to lay our hands on concrete matter in
order to be able to say that our science is of
any use, is willing to sacrifice or capable of
the responsibility, even though that concrete is
but a certain choice relative of importance to
other possible choices.
Before
we next embark on a further discussion of the
implications of the paradigm that was found, we
offer a short overview of what
other scientists thus far had to say on
this.
It is of course impossible to attend to all
related sciences or even be conversant with
them, and much will, partly because they were
not in pains to make themselves known over the
internet, thus stay unmentioned. It wasn't meant
to be that this site would be directly
comprehensive in discussing the scientific field
at this point. There are already many
philosophical, historical, sociological,
cognitivistic, behavioristic, literary, physical
and chronobiological studies and also feature
films published on this subject. Firstly are we
scientifically more concerned withan equal
paradigmatical treatment of the order and
coherence of the three fundamental and absolute
elements of science: 1) space or the forms of
ether, 2) the time or the order of time
associated with it and 3) matter in its organic
and anorganic appearances constituting the
phenomenon of life in space-time. On top of that
is the new norm for the digital age: 'what we
can't google doesn't exist', or else
wasn't apparently worth the effort of sharing
and being connected digitally. The knowledge one
shares is the life one dares. If not, if we're
not connected in that ether, we may have reached
not that far yet, and that breeding stove may
be. Here we thus do concentrate, without going
beyond necessity too much, on what directly as
such was vital in the community in this respect,
and what would be of relevance to our basic
thesis, what our own contribution concerning
this subject is and what further would be needed
to arrive at a proper, general integration and
practical approach. The filognostic paradigm as
such is, finding it's existence halfway the
nineties of the twentieth century, but in it's
initial phase of its development and will
undoubtedly comprise much, much more than it
already does. Expansion and progress are signs
of a good health and therefore is it to our
opinion justified to state that we're engaged in
the design of a complete, multicultural world
order which possibly takes thousands of years to
answer in full the here together realized
paradigmatic order in al respects. Possibly also
originated much of the, with the fourth
dimension of time, four-dimensionally related
sciences we have at the moment but from the
hankering for such a galactocentric and better
sustainable and ethereal more responsible order,
and let this writing and acting therefore thus
be a first step in the ordering and further
societal profiling of those branches of science.
Once we are convinced of the proper method, the
correct ordering of the known facts, the desired
depth of analysis, the supporting transcendence
of rising above in abstraction, the wanted piety
of the person and the completeness of the
politics we need, are we able to do that most
purposeful. Methodically seen must we in fact
only at the very end, keeping order with that
complexity, further fit into our model what we
possibly can. As for now thus we only try to
make a first move in this fresh and new, but at
the other hand also very classical concept of
time, space and matter by which possibly the
entire world is served in the end.
To
begin with there are two contributions belonging
to the initial phase of the science of our
paradigm. There is an epistemological treatise
called The
Not-paradigm
that maybe ranks amongst the most difficult
pages of this site. It was written before the
writer himself was really in order with the time
of the ethereal nature, but, because of that in
deep thought about it, with a well-filled
bookcase had made a begin with the filognostic
integration in the form of meditations on the
righteousness of action and the uniting of the
spirit. The view, that puts in a more positive
perspective the negation that with the
philosopher
F. Nietzsche
(1844-1900) was called the 'verneinung'
of the hypocritical, selfish system-builders ego
supposing other worlds in denial of the real
one, dates from 1987 and forms a example of how
one freshly (as I did then) arrived from science
very rationally may look at the idea of saying
no and deriving meaning therefrom.
So
it is a typically scientific, rationalistic
discourse which, because of a lack of certainty
about a fundamental order having become very
complex, may be considered to belong to the
theory of science; that theory in which
scientific knowledge is engaged in the
investigation of the area between that what
would be an individual opinion and that what
belongs to a vested conviction. It illustrates
nicely how the psychology works of the science
that is getting more and more complex in it's
search for an ultimate order. In a fundamental
way it explores the theory of science on how
knowledge develops in what N.
Chomsky (1928),
a modern psychologist/linguist, calls
'generative grammar'. It belongs more or
less to the scientific duties to be engaged with
philosophical correctitude, especially
concerning knowledge and it's boundaries. As
something existing for itself I later revoked it
as being too much at odds with the essence of
the matter of filognosy, but nevertheless
included it here because even in this early
stage it manages to hit upon the essence of the
problem of time.
Directly
after this page follows another piece of
history. It is called Mental
health and the Time-system, Father time; the
Analytical
Conclusion
and consists of a report the writer delivered to
Prof. Vroon (1939-1998), a renown 20th century
dutch professor in experimental psychology who
was active in the field of popularizing
scientific psychological research. The piece
clarifies in a language easy to understand what
the psychological problem of the order of time
is all about.
The
page thereafter deals with the acute societal
problem of drugs,
addiction and
control
in relation to a movie named 'The Insider'. The
problem of illusion, the confidentiality and the
neurotic conflict of being addicted is emerging
here as a symptom of disease of a society which
by it's principle of controlling and enjoying
acts against nature.
A
page
thereafter does about the same, but then
departing from the idea of 'alien
frequencies'
in relation to a SF-movie called 'The
Astronaut's Wife'. In this article is also
discussed the disease of aids, and is a general
theory of disease described in which the
symptoms of the four fundamental syndromes of
materialism are being ordered and a possible way
out is indicated.
With
respect for the knowledge thus far build up,
follows a basic concept of philosophy called
'A
Small Philosophy of
Association'
which, for a paradigmatic lead, positions all
this science of time in a meaningful societal
perspective. This page of the science-department
constitutes a ideational nucleus concerning the
question what exactly societal association would
be and how the different associations themselves
can be associated with respect for the dictum of
'unity in diversity'.
In
yet another page is discussed what might be the
most important of the order of
time:
the
fields of time-bound
action
in relation to political consciousness. It makes
perfectly clear what the road is we have to
travel to arrive from an unstable, badly
balanced democracy that is led from
nepotistically functioning organizations and
power-minded false ego at a representative
democracy of identity-conscious people no longer
afraid of their own self-willed
election-results.
On
a last page is discussed the scientific
bewilderment about time-related
unexplainable
phenomena:
flying saucers and crop-circles. The problem is
constructively approached, without escapist
cynicism, and an effort is made to arrive at a
legitimate and scientifically viable
answer.
