Chapter
2
Facts
and proof
2.1
Honesty
Entirely against the tradition of
scientific research I'd like to dilate first on the
method of handling facts and proof. Actually I should
commence with posing the problem: 'This is what I'm up
to', and then: 'thus are the facts, thus is the research
and so we have the conclusion'.
My first creed concerns honesty.
I do not want to force myself nor others with a fast and
streamlined exemplary line of reasoning. I do accept the
model but for the sake of the readability and my own
personal health I'd first like to touch upon some other
problems. I to that want to retain my liberality of
reasoning. The scientific method I'd like to dress up a
little, fill up a bit, give a natural appearance. Too
much has the person been lost in modern science. And I'm
concerned with getting the person on top again; not just
for myself, but also for anyone else. The basic idea of
revulsion about others in the sense of J.P. Sartre is
that of emptiness to the idea of 'God is dead'. But God
is just as dead as your own love. One of the problems is
that too much energy is wasted with the impersonal
method. The impersonal is more of a state of emergency
for people and a mankind ashamed of itself, estranged
from itself. We've just the other day made a start
celebrating it as a high principle of politeness and
propriety, but it is the glossing over of failure, the
being daunted by problems, an unwanted form of
bashfulness.
So let's first talk about my own
shame. I've got to keep close to myself, my own soul. I
may not expect from any reader that he'd able to follow
what I'm saying if I'm not disclosing a thing about
myself. Sure you want to know who you're dealing with.
Who wants to be led by the nose? So, who am I and what do
I actually want? Normally one doesn't talk about it that
easily. Quickly it is 'literature' and runs it into a
fantasy of an estranged, nonexistent ego-person. That
here is unacceptable to me. I do not intend to write
literature. I intend to inform in a more personal manner,
to enrich in an internal dialogue.
2.2
Confessions
First of all I write of course
out of a sense of duty, not just for fun. The law on top
of that prescribes us to strive for economic
self-reliance. It seems to be less honorable to go
begging; but as a monk one can be very happy with it. I
regard spiritual discipline as something fundamental, but
not as something to disappear from the world with. It's
o.k. if one doesn't want to be directed by the world, but
it is not o.k. to leave the world to its own devices,
happiness that way is false. God must be love, that we
agreed upon. So is spiritual discipline seen as something
time-bound by me, as a period of preparing oneself to
stand one's ground, defend one's case in the world.
Whether one dares to address the deaf crowd as a priest
or whether one as a housewife is as audacious to educate
children or enter politics.
A simple fact is that it is so
that in my life I discovered that I had nothing to say,
being faced with the drainage of my energy in follies,
desires, building up property and other worldly matters
placed under the heading of attachment. In my life this
has become a key. Sometimes I really hate it that it is
so, but through the years I learned to accept that the
noble knight eventually has to wait a long time before he
has found his real me, his lady of the castle or ego. Not
until that time has arrived, takes the fighting another
form, becomes defensive and the servant of honor,
offspring, family, nation etc. At this point you might
wonder in what category you'd place me. Will I constitute
some form of danger, would I threaten vested interests?
Preach? Win you over? Some may think apprehensively: 'All
is sex' and 'I only want my own sex'. I assert: 'sex is
private' and 'sex is a lesson'. Thus do I live to the
sanctity of the transformation. Whether I'll beget
children out of love or have pupils out of spirituality,
I'll always strive for building up, supporting and
promoting the spirit of the good will. I'm explicit in my
creed, but also private. I'm not advertising it to
anyone. I do believe in the pious community, in God and
the Lord, but do not want to give you names. That's my
secret and it is no one's concern to whom I direct my
footsteps. Maybe disappointing, but I can't confess more
than being a human being. I work to build a healthy
position within the human society, to promote a personal
sense of divinity and do strive to know a Lord and be a
Lord. Respect is everything for me, but I have to
preserve my critical functions.
It is in the transformation of
sexual energy that my spirit awakens. Do I neglect this,
do I forget this, than I do not meditate, I do not pray,
I do not think, but do ruminate - unless I'm in love of
course - and do I flee. The traditional dogma that sex is
there only for begetting children is a good lead to me. I
also write this book for my father and my teachers whom I
do not want to have contrary. I'm grateful for their
tolerance and mercy but I'm also glad when I may identify
and forget my outer reality. I have to be tolerant and
merciful myself.
I still remember the day I
started to think. It was halfway the seventies - I was
born in 1954 - and found myself in the middle of my
studies in psychology. I lived together with a female
artist, didn't want to marry her, for who was I, and led
a worldly life with her. I went out a lot and so now and
then we had a party. Love was simply love and my
spirituality consisted of my ambition to be of service
with the science of psychology.
Because I was of little
discrimination I suffered. I regularly ran into trouble
with my self-respect and had fights. Not all-devouring or
too vehemently, but it was always about values. I even
used a medicine: marihuana. So now and then as an aspirin
against the pain of life. I never took any pride in it
and never cultivated it. The day it dawned to me that one
can be dulled for a long time of it, sometimes for days,
I looked for other solutions. I read a book of Rudolf
Steiner. It was titled: 'How to achieve consciousness of
higher realms'. It did not deal so much with the values,
that we were fighting about, it spoke of spiritual
realities, levels of consciousness and meditation. I
tried to meditate and after some time that worked. It was
a miracle. A nice calm came over me. And not just that. I
also was inspired. I started to think actively. I kept a
little diary with short stories on who I was , on being
the witness etc. I read more of those books, that after
some time were sharply contrasting with my study books
neatly stacked in my bookcase. And thus it all
began.
I discovered that there were
psychologists and psychologists, that psychologists often
highlight certain aspects of spirituality and turned them
into complete personality theories and a therapy. Freud,
Perls, Maslow, but also Skinner and Ellis. In fact found
myself confounded, since everyone claimed a world of his
own. It's quite normal, but my girlfriend couldn't accept
that each month I enthused over yet another approach.
These are the facts and proofs of the personal experience
that founded my method. Self-knowledge is the supreme
good and for me it became, as a child of the sixties,
time to reflect on things I thought were lamentable,
things I regretted, what would be sin. It all began quite
peculiar. I still remember I had serious breakdowns in
tears listening to a record of a german life-singer named
Alexandra. It also occurred to me that my girlfriend was
quite demanding and little cooperative. Never marry an
artist they say. And with her? Living together to a large
extend equates with being married. The family knows, the
friends know, it only misses the formal signature of an
initiation, is officially without the grace of the
community of believers or at least the normal
populace.
My attitude with Christianity was
that of a neuter. Nice people, but why such a fuzz about
a man like Jesus? Often I was chastised at home if I
dared to speak the truth. Thus far I understood Him and
often I detested my own learned reticence. I was raised
catholic and my father had been an intern with the
Jesuits for quite a couple of years. Later on I
discovered that I maybe owed my morally motivated
individuality to that. The apple does drop far from the
tree. My father was also a silent man. I was sexually
educated with a little booklet and the statement that It
before all had to be love. Well, that I wanted to
believe! Loosing my shock of hair, I'm half bold these
days, I never contracted a venereal disease, except for a
mild infection once and scabies because someone else
without me knowing it had slept in my bed.
I'm telling this all free from
hesitation because that was normal in the days of the
sexual revolution. Presently I'd keep to the virtue. Of
that I'm certain. Just the risk of aids alone... Nature
came up with a solution of her own gain.
2.3
Axioms
I am 100% heterosexual and do
believe in one God with many manifestations. One of those
manifestations is the objective reality of time. I found
out that the realization process in relation to the
reality of time is not possible without the realization
of the counterpart: the eternal with everything to it. I
was not only fascinated by the guru's, I even
participated in sessions Ouija and such. Einstein
defended that man is a space-time worm squirming through
many dimensions or worlds. Though that's a bit
far-fetched as far as I'm concerned, cannot be denied
that without the female counterpart of God, mother
nature, the manifestation of the natural masculine God
with His creative potency is quite useless. Time is in my
vision a feminine aspect of God (see
footnote). A dependent
variable subject to the activity of the life-force,
nature itself. In my search for the scientific truth of
Time is my identification with the omnipotency of the
male God the independent variable. I thus see the world
not as causal, but more as a womb in which life depends
on the action of the male aspect.
To be clear: I don't want to be
sexist. A woman can very well be masculine, just as a man
can be feminine. The feminine of Time shows, just like a
normal woman, a high degree of independence and manhood
has to accept that. The masculine, primary, causality of
God is axiomatic for the philosophy of time I want to
expound. It typifies the power illusion of men,
identified with the creative potency and the control or
power, to say that time is masculine and manipulative.
That is behaviorism, one of the many -isms belonging to
pathology. Learning theory is fine but the delusion of
control of the behaviorist and other -ists is a
psychopathic mistake. The delusion of control is directly
connected to the fear existing about machines in general
and clocks especially. Samuel Butler, a 19th century
writer and utopist wrote a book about it called
'Erewhon'. Artificial Intelligence is nothing but a
program for calculations with the will of the programmer.
We mustn't fear the machines, the programmer is the
threat.
Science has to learn to carefully
listen to nature, to heartily attend to mother nature.
The divinity of mother nature is the authority to which
the divinity of the male potency has to surrender. Or
differently stated: the male characteristics 0f dealing
with time must be considered a mistake, as a
counter-natural evolutionary weakness, that disturbs our
relationship with the feminine in general and mother
nature especially to such a degree that the survival of
mankind has become the issue.
In summary we can say the
following. We saw time as a dependent, manipulatable
variable with a feminine character. The experiential fact
constitutes the essence of the soul that we have to hold
against the consciousness of time. Thus it's about
arriving at self-knowledge, selfremembrance in order to
realize the time. Time as a field of action. Thus we
start with the assumption of the causal of the
lifeprinciple, creative and divine. The causal we call
masculine. All the feminine is so excused more or less.
The method consists of retrieving the true nature of time
by directing us at the soul and thus expose the wrongly
identified masculinity, the in the time attached and
effeminated masculinity, that obscures and removes the
distinction.
2.4
Action
Thus have we, making a start with
our philosophy of time, arrived at a first station. A
novel element we need is that of action. A philosophy, a
realization process, a spiritual exercise would actualize
in the world and accomplish something. Peace is a noble
purpose, but the endproduct of a struggle for the truth.
The criterion for a scientific theory is its
applicability. That is what we call the naturalistic
demand. We can only excuse ourselves for having used so
many words if they naturally apply, if they directly
relate to the objective reality. First of all no l'art
pour l'art, no vanity affair. The purpose of
intelligent action is to arrive at the proper behavior,
to create the right conditions. The applicability in the
ensuing practice, delivers the proof of the correctness
of the theory.
When I set a clock to the true of
time and thus have such a stable notion of the reality of
time that I'm inspired and have the patience to compose a
musical piece or, that I am that strengthened in my
awareness of the natural harmony, has then in that case
been proven that the paradigm would be correct? Now take
a look at the following piece of music.
fig.
1
It is a short fantasy in F
major in the style of the Baroque. I composed it just the
other minute for the piano. I'm hardly capable of playing
the piano, but do know how to seek out all the notes. I
know it is a good piece of music, vital and spirited,
dynamic and harmonic. Not a single note falls outside the
key. It breathes the natural playfulness music should
have. Words are not needed anymore, there is only action,
love, something has been accomplished. The mind did stop
and the natural order springs to life. This is the proof
that ultimately counts. In this case it is a
musicological piece of evidence. It is a piece of
evidence more valid to me than the outcome of a
questionnaire of a scientific nature. In the end it is I
who has to be a more content human being. Thus one could
ask monks in a monastery what they think of following the
true of time or measure psychological variables with
people living to the rhythm of the true of time. Point is
that the factor of time and rhythm is but one of the many
factors capable of contributing to the complete of
health. It is not unthinkable that people with the energy
won of a more natural rhythm immediately develop new
compensations, compensating the awareness of inferiority
that is realized with a strengthened function of
conscience, so that the endresult of the measuring is
nil. One would have to measure the normal shift of
patterns of life and then interpret such things as
sleeping longer, making love more, smoke more or talk
more, to have less fights etc. Professor Hofstee from
Groningen has explained in his little book on
'Psychologische Uitspraken over Personen'
(Psychological Statements about People') that because of
the 'talking back' of persons tested, the responding to
the test-situation, scientific proof especially in the
science of psychology is of relative value. In fact is
all one can do the measuring of the effect of one's own
attention and arrives one thus at the corroboration of
ones own suppositions, to the confirmation of ones own
presumptions. It is the natural selfconfirmation of each
paradigm or model of thought, selfhypnosis, egotrip or
form of timeconsciousness. Also e.g. in quantum mechanics
is one struggling with this. One nice example: a few days
ago was read in the news: "In England have researchers
realized to have a direct peek into the brain to see how
they operated. From their findings with their subjects
who had to read out words and thought about them, turned
it out to be so that the function of memory was found in
three places in the brain". What the research proved was
that the experiment proves itself as the activity of the
memory of three centers of the brain. Not at all has been
proven that that memory also works that way outside of
the experimental situation.
To solve this problem we will
have to accept the cartesian prime of reason ('I think
therefore I am') and commence with navigating on logical
proofs. With the help of formal logic will one tangibly
have to raise the needed methodic doubt over either the
maintaining or the rejection of an outdated clock and a
superseded, or differently as permissible considered,
time politic. Only when to this doubt a certain consensus
has developed can further action be undertaken. The
struggle this book deals with is that of clarifying the
so-called definition of the problem, the precursor of all
scientific research. Foolishness of course doesn't want
to hear of any problem. The conscious human being though
is looking for selfjustification and is alert. I am
preferably someone of the latter kind and present the
story of my own life to support the proof delivered. The
truth is one and complete. When based on this conclusions
can be drawn and predictions can be made which, from a
correct historical perspective, make a better world more
likely, may a new of a renewed model of thought or
paradigm to classical standards, so is meant, be tested
in reality.
2.5
Ontology
There is another point to be made
before we embark upon our investigation of facts and
logical proofs. I may be celebrating the goodness and
take interest in in bringing harmony to the human
consciousness of time, there are also many that foster
the passion and developed a preference for rebellion and
chaos. The modern world can be described as a playground
for the wild beast in man. Imagine what might happen when
one creates order. True love is vulnerable and takes a
certain interest in staying cloaked. When state and
church suddenly lock their hands could that bring about
the fall of the last of the monarchies for instance. It
is about the idea: does virtue want to stand up for it or
at least want to dominate for itself, or do we pave
everyone the way and rule with repression? Vice takes
interest in chaos: there is always a reason for anger and
there is always a justification for transgression in sin.
One of the understatements of the culture of passion is:
man is bad by nature. For those who want it to be so it
is so, for those who do not want it that way we all have
a divine spark of goodness within, not just we, but also
the animals and plants. I want to demonstrate that the
male cultural idea of time, especially in the 20th
century, has perverted and is also responsible for our
fear to chose and take a position. The consciousness of
time, the rhythm of nature, is something fundamental.
With our beating heart are we nothing but rhythm, our
mind, our well-being, is subject to it. However subtle, a
small deviation, a small error of thought can have grave
consequences when we deal with fundamental matters. As
far as I am concerned is it never toot much trouble to
respect the needed fundamental truths appropriately and
unequivocally answer the classical ontological question
of being or not being in this matter.
The greatest obstacle in our case
is formed by the indifference that defends that
entertaining summertime, timezones and the mean of time,
wouldn't harm and be of no serious consequence for our
well-being. I to the contrary would like to pose that it
religiously is a sin, scientifically is an aberration and
socially-psychologically constitutes a disaster. Whatever
one proves or defends with arguments, what is decisive is
whether or not we want to be of any sincere effort to
respect the natural reality and give up on our sin, our
aberration and our psychological drama.
As for myself I dare say that the
age of reason gave me the insight in this matter. In
stead of protesting against the collective imposition of
summertime could I, in the old days, also have objected
to the introduction of a new type of clock because of
which making interlocal telephone-calls and watching
television proves a timedifference and delivers a new
t.v.-guide. Though one very quickly learns to reckon with
such things, would I just from my rigidity and false
conservatism have faced away and maintained my protest
against the fact that "modern industry would have
conjured up a new trick to entice us with something new".
Why be difficult if it can be easy? Why endlessly debate
if there is success with less subtle methods? Reasoning
like this we have crashed many times before. I still have
the fresh memory of the sexual revolution. By now it may
be clear that living closer to nature, a subject for
which we have separate state departments these days, is
simply a thing of effort. It is something like replacing
all plastic containers with paper bags, butter containers
and garbage cans (the milk bottles are back again), from
which our garbage would be more environmental. Back to
the old days, that never again, says everyone bluntly as
easy, without for the time wishing that modern technology
would be there at last and demand respect. The question
thus is how. Just collecting glass in the central
container won't do. For centuries we were very well able
to manage with sundials only, candleholders and oil
lamps; what next? To the honor of electricity and such we
wouldn't throw everything overboard, would we? Without
losing that modern love we can live a more natural life
though.
The complete of the neurotic
compulsion for material factuality, scientific proofs and
luxury constitutes an excuse to wipe all too easy under
the carpet the ecological truth of the classical natural
order and the perverted proneness to lie. Not to speak
against facts and scientific proofs, but everything can
be abused. Ad infinitum one may present proofs and facts
for the sake of whatever thesis one likes. Facts can be
manipulated and scientific fraud and selfdeceit are no
fiction either. Communism conquered half the world with
half the truth and the other half of the world is there
for the other half of the truth. So again: in our case,
we maintain that the personal experiential fact of the
the steady practice of the respect for the true of time -
and culture thereof - is proof for its correctness. So
after 'I think therefore I am', we get 'I am for I do
stay'.
2.6
Steps
True is what works, practice is
the proof. When I meditate and experience the time as it
is and I am happy with it, then what would be the
objection? Though my mother is the daughter of a
clockmaker and my father is a psychologist, when this way
going against the grain of the civil arrangement of time
would be an aberration, it wouldn't last. That I had
proven myself already in 1987 trying out the arabic
system in Holland. Indian philosophy says: what is not
true is not durable and what is durable is of the
eternal, that is the conclusion of the sages who studied
this (Bhagavad Gîtâ, 2: 16). To better the
world I have accepted the viewpoint to begin with myself.
What remains is the step to take towards the others. This
writing is the third step.
The second step was the report to
professor Vroon also very meritoriously presenting facts
on the subject of time. This report albeit reaching my
fellow man, the friends, science and the government, was
not sufficient though to raise a broad societal
discussion. Time consciousness is selfhypnosis. Systems
confirm themselves and expel strange elements by nature.
What thus far has been accomplished was some polite
respect and a little consideration. More than an intimate
audience and some sympathy was not the case. Humanity the
way I experience it has not risen above this level. God
may know how long that may take.
One says the first impression is
the best. Before I took step one and was thoroughly
convinced of the relative value of scientific proof in
human affairs, I conducted a little pilot-study among my
friends and acquaintances. I rang about twenty people,
among whom also professor Michon, the internationally
renown time-researcher of the cognitivist school, and
asked them for the time of one week to set one clock in
their home to the true of time. After one week I again
rang them and scored a questionnaire on how they had
experienced that. Half of the people were indifferent
about it. Some even were disturbed by the idea (2 p.p.).
The other half was more or less enthused and admitted in
positive terms to have been inspired. As a group they
were the people with a modal income to below modal with
professions in the sphere of social care and a little
higher of age on the average. My father formed a peculiar
exception to them. I didn't count my own score, since the
results were enough a confirmation of my own person!
These facts raised with me the impression that the
selfhypnosis of the existing timesystem has the strongest
cognitive consonance (Festinger) among the younger,
ambitious and successful managers of commercial
corporations, the scientific community and politics.
Right those occupations and responsibilities that were of
crucial importance to set a new approach in motion. So
that was problem nr.. 1. Problem nr.. 2 introduced itself
shortly thereafter with the first step of the writing.
With problem nr.. 1 I noticed that I ran into opposition
with two old college-buddies who refused to cooperate in
the investigation. We live now turned away from one
another and in this matter of honor I really don't feel
the need to cross over from my part. It happened to be
two people in the scientific sphere. From Prof. Michon
and my father I could understand the skepticism, but with
them I had difficulty to accept it. In my personal
relations I thus saw as good as the entirety of my
scientific support drop away and had to find consolation
with the more spiritually oriented in philosophy and
theology. Apparently has rationalization an especially
destructive effect on the progressive mind. From the old
days in the seventies I knew that the student-movement
leftish rationalizing nevertheless knew to take a
progressive stance. The conclusion that one-sidedness in
general was the stumblingblock seemed justified. And this
turned out even more clearly discovering problem nr..
2.
I wrote, scientifically being
discouraged, a long letter to the alternative ecological
magazine Onkruid here in Holland. It was the first
time that I tried to put something on paper about my
ideas and experiences in respect of the true of time. It
was my first step to a broader audience. That step
failed. I received a letter back with the declaration
that the magazine was not interested in opinion. Well, if
someone had an opinion in life, it was certainly they
of Onkruid . But no way, one likes to keep the
reigns under control in the form of interviews and
articles of employees. It was another closed system thus.
So I could not only count on the unwillingness from the
side of the government and such. I could also count on
the indifference of the so-called alternatives and
progressive people. As said, with the spiritually
oriented ones I did not find this problem, but then again
is with them the time of no importance anymore
anyhow.
My methodic choice for honesty
commands to confess this all and much more. I know now,
writing this, not whether this will ever be published and
reach anyone [there was no internet at the time in
1991]. It is mostly me who directs my stories to the
dustbin. Complete garbagebags went out of the door that
way. Writings are just like partners: with more than one
at a time, one has more problems than is good for ones
health. Gray hair I do not have as yet, though from
aggravation and experience I did lose some of my
coiffure. My method of dealing with facts and proofs is
primarily directed at maintaining my soul and felicity,
my intelligence, continence and health. My happiness I'm
prepared to sacrifice temporarily for the good cause, but
that's as far as I go. This is my advise to
all.
2.7
Factual purpose
To conclude this chapter I want
to enumerate the essential facts concerning the
phenomenon of time. There are crudely spoken three types
of time. These are clocktime, the true of time and
psychological time, as from now abbreviated with the
symbols of Tc, Tt and Tp. In later chapters I shall try
to clarify to what extend the experience of psychological
time or the psychological experience of time (actually
this entire book) is a product of the negative relation
between the natural, true of time and the time of clocks.
Or, differently stated, I'm going to try to bring down
the seat that the science of psychology is taking. My own
seat, my own ego. Righteous as I am I'll try to render
myself superfluous and write the last psychology book.
Mathematically the formula looks like this:
Tp = Tt - Tc
Clock time Tc can be divided in
three fields of trouble, viz. summertime, zonetime, and
mean time. Mean time is also called local time.
Summertime one could call seasonal time and zonetime
generalized time. The entire problem of time can be
summarized in the definition: Tc, clocktime is the
seasonalized, generalized and averaged true of time. It
is somewhat like the difference between cow's milk and
coffee creamer.
The true of time, also called
solar time is the same as the time indicated by a
classical sundial at the time of the culmination of the
sun in the south, by which the true noon of twelve is
indicated. Scientifically there are two main definitions
of time. The first is from Isaac Newton, who described
the time as dynamic, as defined by the relative movements
of heavenly bodies. The second definition is of Maxwell
and is named electromagnetical time and defined to the
phase of an electric impulse. This definition closely
follows what is called atomic time, the time determined
by the vibration of a crystal. It is this second
definition, that can also be considered the definition of
rigid time, that constitutes the modern consciousness of
time. One might speak of an historical split in the
consciousness of time: we haven't succeeded yet to
respect the dynamic of time with the help of the
electromagnetic of time. This respecting one also calls
the validation or fully gauging of a scientific
instrument. Or one could say: modern timeconsciousness is
scientifically not integrated. The idea of reliability,
regularity, is separated from the idea of validity or
correctness, in our case relative to the dynamic rhythm
of nature, and even opposes it with psychological
mechanisms. With that has the purpose of this study been
formulated: to put an end to the destructive operation of
psychological mechanisms by means of validating the
clock, or the integration or harmonization of the
consciousness of time. Needles to say that with the
attainment of this purpose not all destructive effects of
psychological mechanisms in general will be covered. A
new clock is no way the panacea against all suffering of
course, it is but the respect for a fundamental truth,
the truth of the classical natural order.
Another fact is the natural link
between time and space. In modern physics this is called
timespace. As known is this a threedimensional reality.
Just as the space can the time be considered
three-dimensional, viz. the solar of time to the
longitude, the length of day to the latitude and the time
needed for a free fall to the altitude. Each point in
spacetime can thus be expressed in terms of time. Timing
and localizing are thus synonyms and the same time or the
simultaneity for objects differing in the place they
occupy in space is thus fictional, if not a linguistical
then certainly a natural science fallacy. The correct
designation for the phenomenon is: the sharing of a
moment, or the momentaneous, that comprises momentum in
general and the idea of a specific so-called historical
timespirit (epistème; Foucault). Fighting the
illusion of simultaneity, raised by the modern politics
of time, is dovetailed with fighting pathology like
paranoia, neurotical suffering and psychoses or else the
sociopathologies as could be observed in the twentieth
century among leaders and civilians - though the problem
of the the deficient ticker seems to have started with
Napoleon. Or was it Martin Luther, or Machiavelli?
Fortunately proved Einstein right in his description of
the exceptions to the synonymity of place and
time.
Footnote
3-07-2003:
In 2.3 I here present
time as feminine, while before there was mention of a
male idea of father time. I here try to clarify that the
masculine in the sense of manipulative is wrong. The time
itself is actually thus masculine, but it needs a more
feminine approach; the affair as seen from the feminine
in the sense of being led by the actual father of time
whom one cannot see. Thus the visible of time of moving
things and the culture of time must be considered
feminine and the original force, the natural time behind
it all as masculine, as the original Mover, the
Father,
Back to
the Ego-pages
Production:
The
Order of Time
©
Aadhar 1992 Enschede
no publication inj whatever form
elsewhere,
dowloading and printing only for personal
purposes.
ISBN 90-70986-96-5
.
|