Contents section 1b: science.


'Philosophy is the science
which considers truth.'


Illusion, the cyclic 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.



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.

A recent development wich at this site is attended to concerns the interest of the subject of having knowledge about the ether. It is an in 2008 written article - which grew into a book - called 'The Energy Question and the Order of Time - The paradigm for the New World Order'. It is a pamphlet for a new energy policy in which the so-called fourth generation of sustainable energy policies is discussed. The fourth generation policy concerns the generation of machines which follows the, around the year 2000, developed sustainable energy from bio-fuel, solar powerplants, tidal energy and energy pumped up with hot water from lower layers deep in the earth. The newest generation of sustainable energy technology consists of those maschines that directly address the energy that is available from outer space itself. Space energy, also known by the names of zero-point energy (ZP-energy), free, radiant energy and vacuum energy is the energy of the future, the energy which will confront humanity with a complete shift of paradigm in science. For there are thousands of patents developed by hundreds of inventors the last two centuries with which one is capable of generating overunity energy - more output than input - from for instance special electrolysis, from different types of magnet motors, from gravity motors, from noble gasses held within electromagnetic fields, from whirling water, oil and air, from vibrations of electric and magnetic fields, from exotic electron clusters and more inventions like that. Together they make up a load which sooner or later with one last drop, knowling an easily replicable experimental proof, will throw over the paradigm of relativism. It is true and many writers of our time have said it before: we are at the eve of a great revolution. It concerns an approach which on accout of the profits made with polluting and environmentally destructive combustion engines has been suppressed. Ever sice the inventors Keely and Tesla have there been inventions which offer a concrete evidence of the existence of the ether. It arein fact ether machines, which very materially transform the energy of the ether into usable energy. Untill recently suppressed as being at odds with the laws of thermodynamics, are matters now in a formal scientific sense more and more difficult to deny. Even former employees of american secret services are into disclosure about what one all has learned from crashed flying saucers and capture aliens.... For the survival of mankind is at stake: our environment can no longer sustain our destructive energy politicies. In a series of separate free energy lectures (with Keynote presentation video) we therefore discuss the scientific experiment into the winning of energy from the ether, a practice which as well proves the ether as being essential to our future and, back from having been gone, puts the concept back upon the agenda in a cultural as well as scientific sense.

The pictures:

- The picture with the band is a ring of Möbius. A. F. Möbius was a theoretical astronomer. He made the discovery at the beginning of the nineteenth century.

- The idol is a statue of the Buddha, one of the teachers of Buddhism. 566 B.C. appeared Gautama Buddha, the avatâra of Vishnu, the Âdi Buddha; He is according the scriptures the original great master of enlightenment and meditation.

- The picture underneath is a representatioin of the universal clock: the universe as a clock with the sun and moon for the hands and the celestial sky as the plate.

- The drawing is part of a design of the tempometer, an astronomical clock running to the sun. It can be found c0mplete at:

- The laughing man is a photo of N. Chomsky, the progressive linguïst/psychologist who iterated the idea of generative grammar to explain knowledge systems.

- Next is found the drawing of a flying saucer.It belongs to an article at

-The free energy logo is a copy of a famous crop circle which appeared two times at Chilbolton England. One time independently in 200o, and one time in 20001 as part of an answer given by the aliens in a square digital pattern to the radio message by mankind sent into space at Arecibo in 1974. I was portayed in the place where in our message originally our own astronomical disc transmitter was displayed. So it is an alien energy transmitter/receiver scheme.



The site linear as a perfection of the causal illusion:  








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