Section
IIb: spirituality Combinations:
parcels and
parts, As
for time, spiritualists tend
to sun- and moon worship and
astrological meditations
indicating interplanetary
time relative to a
non-astronomical celestial
sky, though not with much
conviction. They are
completely timeless, and one
may follow a course,
therapy, or group with them
for some time. Christians,
for example, are also not
very fond of the time
factor, as evidenced by the
words of the Apostle Paul,
who did not want that aspect
to prevail over love for
one's fellow man, and the
words of Augustine
of Hippo
(354-430 CE), who also did
not care much for the
subject. Islam, fanatical as
it may be about the times of
prayer, is not motivated to
define the days of its
gatherings by the nature of
the sun and moon. Nor is it
really relevant to the
philosophy of commercial
time during normal working
hours. With such different
and contradictory ideas
about time, one is free from
being bound to the natural
order of time, as opposed to
compromising with the
political nature of standard
time. Both positions of
contemplation are still part
of the same evolution and
emancipation process, in
which the soul is purified
in relation to the etheric
force field. Spiritualists,
being more Gnostic than
religious souls, are more
inclined to philosophically
explain religious truths.
This makes them more
creative and personally
focused on the impersonal
rules and principles of
freedom. Eventually, this
may result in a new order or
religion in which one talks
to oneself or prays for the
sake of God and upholds and
remembers the honor of a
certain holy scripture. Hoping for
the better is also an idea
that the ambitious cherish
spiritually. Spirituality,
born from discontent,
disappointment, and
powerlessness with the
existing religious and
societal order, has the
function of preparing for a
new or renewed sense of
spiritual and societal
functioning. In the next
section, which is more
person-oriented, we will
first deal with the
"ethereal types" that we
predominantly know through a
certain form of relativizing
the concept of "rules." In
short, the spiritual man's
practical interest is to
systematically arrive, under
the guidance of basic
principles such as
nonviolence and
truthfulness, at an
alternative consciousness of
time: the third order of time
experienced.
This inward-directed search
for stable absorption in the
integrity of the true self
is simply called yoga in
India, which literally
translates from Sanskrit as
"to link oneself up" (with
the soul). Specifically, it
is the
eight-fold yoga of
Patańjali,
which was mentioned as early
as with Vyāsa in S.B.
3.28: 4-11.
It is a source of
inspiration for achieving s Up
to the last phase of wisdom
and maintenance, the words
"god" and "order" are
interchangeable. In this
phase of preservation, the
personal nature of being of
service to this ideal
finally emerges: the
svarūpa. Thus says Lord
Kapila to his mother: "I
explained to you the four
divisions
[to the
modes
and the
transcendence
above it *]
of
identity [svarūpa] in
devotional service, as
also the imperceptible of
the movement movement of
time [the conditioning]
that drives the living
entities. For the living
entity, there are many
courses of material action
in ignorance resulting
from working for a
material outcome [karma],
my dear mother, of which
the soul entering that
existence does not
understand his own ways"
(S.B. 3.32:
37-38).
Regarding this, Lord Krishna
says to Uddhava: "Just as
someone blinded by liquor
is unaware of the clothes
he wears, so too is one
who is perfect. He does
not watch the perishable
material body, whether
sitting or standing,
departing by God's will or
by fate, obtaining a new
body. This is because he
has achieved his original
position, his svarūpa." (S.B.
11.13:
36).
Svarūpa, or personal
identity with God, is the
goal of self-realization.
Thus, we see the filognosy
of the human being originate
as he meditates and
practices mantras or
prayers. He evolves from a
knower of facts into a
meditator, and from a
meditator into a purified
devotee with his own
identity and mission. The
actual question in this
spiritual section is: What
is consciousness? The
science section clarified
that, in the cycle of time,
nature positions the moon
opposite the sun. There is a
natural consciousness in
opposition to a cultural
consciousness that is not
conscientious about the
external validity of the
chronometer. The fact that
culture, complete with its
religions, tends to decay
into a false notion of
conservatism with politics
that manipulate time for
money spoils the spiritual
outlook on traditional
religion as the ultimate
purpose of spiritual
evolution. Religion, seeing
itself as grace for the
original sin of going
against nature, stands with
its pious preservation of
grace for the betrayal of
nature that it tries to
protect. The spiritual
reformer wants things to be
different. He is an
alternative rebel who reacts
against the persecutor in
the court of God. The rest
of society easily discards
him as a heretic. However,
evolution urges us forward,
and progress is necessary if
we do not want to lapse into
national and international
warfare amidst political
opposition in this conflict.
With the filognostic reboot
of mediation in love for
knowledge, we return to the
Holy Self, which we must
learn to regularly and
orderly serve. This practice
does not direct For
that reason, we must be
aware of what clouding that
insight and spoiling that
happiness implies: not being
of service to the stability
of natural consciousness,
not aligning with the other
norms and standards, and not
being in accord with the sun
and moon in one's linear
week. Therefore the index
page of The
Order of Time
website states: "A platform
for an alternative time
consciousness," symbolized
by the six-pointed star
representing not only the
six two-month seasons in
opposition to the turning
celestial sky, but also the
six logically coherent,
mutually influencing visions
of filognosy's mindfulness
set to method, factuality,
analysis, spirituality,
person, and politics. From
this perspective,
spirituality is an
indispensable part of
purifying one's
consciousness. One can then
think and act in a more
natural, scientific way
while being directed
downward toward the
concrete. At the same time,
one can be more politically
progressive while being
directed upward toward the
person. The
idea of spiritual
timelessness is an illusion,
just as a materially
oriented consciousness of
time is an illusion.
Stability is found in
achieving the most personal
balance in this, conquering
one's human weaknesses that
obscure consciousness,
creating or rather
discovering a certain order
and discipline, and
preserving and fitting that
order into the existing
order of nature and
tradition. This course
upward, aligning oneself
with the soul from a broader
perspective, is also an
illusion when understood in
a linear fashion, as we
saw earlier.
The stages of meditation in
B. K.
S. Iyengar's ashthānga
yoga
are not
seen as strictly linear by
its adherents, but
rather as a lotus flower of
mutually overlapping and
interacting spiritual petals
or limbs (angas). Only when
the "upward" course toward
the abstract concept of God
equals the "downward" course
of concrete respect for
one's fellow man, in which
holiness, wisdom, talents,
wealth, and solidarity blend
harmoniously, is the human
being complete, as
envisioned by our filognosy,
with its scientific love of
the facts of the universe,
principles of spirit, and
politics concerning the
person. For
the spiritual department,
however, we have a different
emphasis. Instead of being
structurally involved in a
scientific sense, one
becomes involved on
principle. The question that
arises is how the discipline
of alternative time
consciousness would look in
practice. Instead of tables
showing the structure of
time, there are behavioral
directions, discussions of
principles, value
estimations, and graphical
presentations. We have
an encyclopedically arranged
self-help section that is
essentially a separate book
named "The
Other Rules," which
categorizes the different
aspects of transcendence for
a happier self into eight
sections concerning daily
life, business, dates,
relationships, marriage,
sports, matters of the body,
and sexuality. These eight
categories correspond to the
eight angas of yoga. Next
are the chapters on reincarnation
and the fear of time,
the essence
of spirituality, the
relationship between
spirituality and sexuality,
the dialectical nature of
filognosy in spiritual
terms, and the
factual structure of the
different divisions of
concepts. * The four
identities to the modes and
the transcendence are known as
the the Game of
Order the human
being plays in his identity of
functioning
with a certain experience
in respect of
the four classes, four
statuses, the three modes and
the eight levels of
transcendence. Pictures: The
painting with Jesus is of Hieronymus
Bosch. It is called
Christ carries the cross
and dates from 1485-1490, oil
on panel 76.7 x 83.5 cm. and
can be found in the Musée des
Beaux-Arts in Gent, Belgium. The
etching with the birds is of
M.C. Escher. It is a woodcut
printed from four blocks, and
is titled Sun and Moon.
It dates from 1945 and
measures 25.1 x 27 cm. The
portraits of the
transcendentalists are,
upper-left to right of: Osho,
Jan Foudraine, middle: Alan
watts and Ken Wilber and at
the right in profile J.
Krishnamurti. The
man carrying the fez is the
analytical psychologist Carl
Gustaf Jung. The
statue underneath represents
Patańjali with the body of a
snake because he is considered
to be an incarnation of Adi
S'esha or Sankarshana. The
statue with the three heads is
a so-called trimūrti from
India, showing the three gods
S'iva,
Brahmā en Vishnu as one. The
picture with the Ohm sign in
it is a sundial pictured as a
representation of the will of
God. The
picture with the colored
fields is a graphical
representation of the
interwoven levels of
transcendence that are
discussed in the Other
Rules according the
subjects in the fields
indicated.
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The Other Rules (free E-book)| Filognosy & Terms| Filognostic Guide|Reincarnation & Time|The Essence|Time for Sex | Terms