A
Small Philosophy of Association
By:
A.
M.
This
article
in pdf
Contents:
Introduction
-
The
problem:
captivity
- A
way
out
- Light
and
Darkness
- Purification:
enlightenment and
liberation
- Equality
in service of
God
- Soul
and
ego
- Respect
for the
person
- Differentiation
- The
necessity of proper
discrimination
- Identity:
status-orientation
groups
- The
inclusion of experience and level of
abstraction
- Order
by
level
- To
behave to
it
- Non-alienated
administration
- Democrats...
- Materialism
as a
system
- Values
and their
politics
- The
order of
rule
- Conclusion
Recommended
study material
Introduction
With
me graduated as a psychologist and having
developed myself in the philosophy of yoga
must this present argument be seen as a
reform-minded, partly political, partly
spiritual conviction which, against a
christian-catholic background, arrived at a
scientific form of respect for the oriental
philosophy. It concerns especially the
philosophy of Krishna-dvaipâyana
Vyâsadeva, the indian
writer/philosopher from about five thousand
years ago, who is responsible for having
written down the hymns, mantra's and ritual
precepts at the one hand and the culture of
the holy stories of the purânas,
the biblical if you want, of India at the
other hand. Vyâsadeva, literally 'the
god compiling', did this in the form of the
comments we know as the vedântic
approach known to belong to the six indian
darshanas or philosophic views that,
presenting themselves in the form of stories
or not, arose to the defense of the classical
order of the indian society. That order was
doubted by later Buddhism, Jainism and other
beliefs questioning the purity of the
caste-system. Thus is of the
vedântic school itself, from
which this present discourse relating to the
philosophy of yoga sprouted, also known a
renaissance, a revival, through the grace of
the vaishnava monk, preacher and
incarnation, Krishna-Caitanya
Mahâprabhu (1486 - 1534), who regauged
the classical Indian system to the
transcendental ability of arriving at
devotional service to God in song and
recitation and retrieve the original vedic
path. Translating to our culture the
vedântic philosophy of Vyâsa, as
it to the tradition renewed was disseminated
by Lord Caitanya and his vaishnavas,
combined with the basic structure of the
philosophy of transcendence in the eightfold
of yoga, is what in this writing can be
recognized which in the end presents an
integrative approach of all the six basic
views of indian philosophy. I combine the
elementary divisions, methodically with an
analytical understanding, to arrive in
yoga-transcendence at a sound, comprehensive
reason facilitating a practice of respect and
social integration. The complete of it
constitutes a spiritually founded, scientific
sobriety, which I from my spiritual
self-realization in the 'new age' baptized
'filognosy'; a certain
love-for-the-knowledge which carries the
quality of a high degree of sociopolitical
clarity, and the ability to penetrate deep
into the most concrete material of life. All
direct references to the complicated vedic
system of sanskrit terms were transposed to
notions current in western philosophy and
political thought and presented in their own
logical context. Thus is offered a different,
but quite clear image, of how our societies
can also be considered, as well as critical
of the social structure as to the ideal, and
how one politically and personally in
self-realization can aim ones arrows with
that.
It
is my intention to put an end to the
crippling psychology of modern and postmodern
time in which many, up to the best of people,
feel lost and confounded as being on a
sinking ship. Ultimately entails taking
seriously this text a change of consciousness
that could be called the vedic reform of
Christianity. As far as I am concerned is it
about a restoration of the classical order -
or otherwise the integration, without further
esoterics or sectarianism, of the indian
heritage in our christian society in such a
way that the societal controversy with e.g.
Islam vanishes. The angle of this change must
be sought in the direction of a line of
thought more founded on natural truths, also
found with the Muslims at the one hand, and
an engagement more dedicated to the person,
as in India, at the other hand. The motive of
the mission is directed against the
impersonalism of just being of a system and
only having a number, and fights the
alienation of man in an existentially empty
materialism of 'that's all there is' with
having only sex and money as a motive of
life. I consider myself thus to be a
vedically reformed, christian behavioral
scientist. But if someone else to this
knowledge of matters considers himself a
vedically reformed philosopher, democrat or
protestant, am I just as happy with that. I'm
not really talking about a new ecclesiastic
or religious movement, but rather a more
multicultural, comprehensive, behaviorally
analytical view capable of saving,
confirming, deepening and consolidating the
unity of our politically so seriously divided
countries, the unity of the in himself
divided postmodern individual person and the
unity of the so very much wanted European
Union, and the world order and peace at
large.
R.
P. B. A. Anand Aadhar Meijer, Ma. ,
Enschede, The Netherlands, 4 May
2005
The
problem:
captivity
If your
life is a lie, if you say one thing and do
something else, you are divided within. What
would be the use for you to meditate on this?
The realization of an inner conflict offers
you an option. An opportunity to escape. It
is, being divided in one's material
existence, like being incarcerated. One is
locked up in the prison of one's own
ignorance. A captivity of bad habits, of
conditionings, automatisms, things you
unwillingly witness of yourself, things you
always run into but have no control over,
things that are inexorable and give fear as
you try to get rid of them.
A
way out
True
knowledge is undivided, is not
self-contradictory, is not divided between a
truth spoken and a truth done...for that
discrepancy is what we call ignorance. In
ignorance you put in words where you stand,
what you want, but in reality you act
differently: you have no clue how to
translate your intentions into deeds. That is
ignorance. With knowledge there for itself,
but with the deeds missing, is there no real
science. It's nothing but good intentions,
but for the body there is no obedience, no
authority, no order, and thus also no
success. Likewise can the situation of modern
man be described as one of ignorance: we know
of all sorts of solutions, compensations
often, and problems, but do not really know
to translate that knowledge into deeds in
such a way that there is no war or
alienation, poverty and misery anymore.
Ignorance as such is part of our lives and we
must fight against it always. In fact has one
with the inability to act no control, but is
one rather controlled by the impulses from
the outside world and is one engaged in
rationalizing away one's impotence: one is,
caught in the vicious, a slave of one's
senses, one is lived and, faced with the
inevitable disappointments and setbacks,
easily filled with resentment and rancor
against the outside world held responsible:
one's boyfriend or girlfriend, your other
friends, your political party, the
government, or just as easy, does one simply
blame one's enemies, for that is what seems
to be the easiest
then.
To
be self-critical is more difficult, since you
can not escape from yourself. And so you're
just being nice to yourself, consonant with
yourself, in accord with yourself, even
though you're a bit an ignorant dope thus.
And so you also see, more dramatically, from
your lack of selfcorrection then, in your
ignorance, the rise of enemies; men that deem
your absence of penance and your ignorance
dangerous; and that's not only expressed in
personal fugues then, no, it ships with a
complete society full of people alike who
indeed easily find themselves at war with an
enemy, another culture, another part of
themselves as a world citizen, their own
humanity, from which they estranged. In no
time, just being your own dopy friend, you're
enmeshed with a world full of political and
otherwise named systems of philosophy that
appear to be in conflict. Starting off with
the personal lie of the half truth of what
you do know but ignorantly don't know to
employ, you end up with a war unwilling to
face that and because you're incapable of
admitting that you factually need the other.
Thus thinks the one religion, political party
or form of science itself capable of managing
without the other, despite of an evident
historical line of apparently all together
necessary developments. We, after all,
ultimately want to arrive at a society, a
world order, in which everybody can be
meaningful contributing. But in the darkness
of ignorance is it the thinker of unity
against the one stressing the methodology of
setting things apart, is it the practical man
against the analyst who only seems to create
trouble, and is the religious man turned
against the spiritual philosopher sticking to
mere comments... All that philosophy though
is in reality found as a complement and
constitutes together the
love-for-the-knowledge, which one then could
call 'philo-gnosy'. With all the
philosophical goodwill one had did one,
because of being ignorant about
implementations to arrive at a common order,
without the philognosy, get caught in the ego
of it and has one arrived at the contrary:
enemies, people strange to you, people you
estranged from, people you no longer
recognize as a part of yourself...people with
which you can not associate and unite.
Light
and Darkness
True
knowledge is thus knowledge which, no longer
being ignorant, corresponds with what you do,
you do as you think and think as you do: you
are a baker and bake bread, you are a writer
and write, you are a housewife and do the
household, you are unsalaried and do your
work as a volunteer. All fhat is then true
knowledge, you know who you are and behave
accordingly. But thus stated is also a
criminal of true knowledge, you are a
murderer and you murder, are you a thief and
you steal, you are a sociopath and harm
others for your own pleasure. And with the
latter mentioned, that pathological selfhood
of the criminal, one can see the link between
righteous selfhood and selfhood directed
against the law. Selfhood is the twilight
zone between law and injustice. The way to
slide down in darkness at the one hand and
the way to climb out of being enmeshed in
injustice and the accompanying vice, upwards
to the light of true knowledge: better the
world, start with yourself. True knowledge is
indeed saying what you do and doing what you
say, but implies thus also virtue and
justice, not to be the true knowledge of
darkness. For truth was no light yet. If one
fuses truth with light arrives one at the
true knowledge of enlightenment as opposed to
the true knowledge of darkness resulting from
selfishness and injustice. Enlightened, you
see the light of the truth of your
association with the other with whom together
you form a society, with whom you are no
stranger, but an alter ego of societal
servitude. In enlightenment you see the
righteousness of the selflessness that
recognizes the interest of the other as its
own. And then one may also speak of true
intelligence. True knowledge, true
intelligence, is, narrowed down, the truth,
the philognostical - or
filognostical - truth and intelligence
of enlightenment, of the knowledge resulting
from selflessness and righteousness.
Purification:
enlightenment and liberation
To fight
the lie that holds you captive in internal
conflict and a lack of association, you must
purify. That dirt must be gone. That
preference leading you astray must be fought.
That choice of selfishness you've got to ban
from your mind, that form of injustice by
which you in the end turn out to harm the
other you must defeat: that is higher
intelligence. The prison of in fact bad
habits, in which you are locked up and by
which you are lived, is your being possessed;
that is the prison from which you must be
freed. If you with the enlightenment accept
the selflessness and justice, is it then that
you seek liberation, then that you qualify
for being liberated. Enlightenment is the
state of being resulting from relinquishing
the bad habits of selfhood and
unrighteousness, the liberation is the
practice of serving it; that with which the
lie of just knowing and not doing finds its
end. Enlightenment without liberation is then
a lie: flowery language, it's all nice with
yourself, but no according action, you don't
propagate it in your behavior; and liberation
without enlightenment is just an exercise, a
job, a form of culture you comply with, with
which you, without renouncing the selfhood,
are only hypocritical and unjust. Liberation
must be the practice of enlightenment; it is
simply concrete the selfless engagement in
volunteers work, work for a good cause
without fostering ulterior motives for
remuneration or otherwise; it is your grace,
your sacrifice, your cross...it is possible
because you already found the enlightenment
and want to bring that into the world.
Equality
in service of God
Liberation
is founded on the principle of equality. "For
God we're all equal". Liberation in equality
gives brotherhood. Even though we differ in
our natures and servitude, yet, in the
selfless service, in the voluntary of labor,
are we equals equally true and of value in
relating to the ideal, the complete, the
entirety of values and standards and persons
to which we often refer with saying 'God' and
'God-conscious'. The word of God then stands
for the reality of the entirety of the
positive humanity that we can only respect
and never fully know. The complete is more
than the sum of parts. So too is God more
than the sum of our humanity. It is, along
with all the living beings and all the worlds
as the creation or the embodiment of God,
something you have to believe in, something
which is always preparing you new surprises,
keeps fascinating and connecting, which
all-knowing and almighty is as the Divine, as
a combination of all that's good and
balanced. After all is it the purpose of
liberation to serve God and the person of God
that you yourself are too. God as the
complete of all persons of God is thus
incapable of shutting out any association of
religion. And if we actually are excluding
with the idea of God, are we then again
selfish, being unenlightened engaged
narrow-minded, out for the I of the religious
group in question, the group-ego which also,
being of moral consideration, is called the
superego.
Soul
and ego.
The
I of God do we, from the enlightened, call
the soul, provided the complete is covered by
it. We as individual souls caught in a body
of conditionings, in matter that became
dependent on conditions, are parts, limbs,
wholes, mirror images of that original large
soul or supersoul. So is there always the
duality, the twofold, of part and whole,
supersoul and individual soul, mind and
matter, I and society, individual and group,
quality and quantity. Relating to the
complete are we, united, considered to be
souls with the I-ness of our egos. Relating
to our material self-interest do we, divided
and identified, call the ego identified with
that false. With the I of the body, or with
the I that's not really the true self, but a
self that physically, caught in illusion,
time-bound, is of fear about surviving and is
driven by external impulses, does one find
oneself in conflict. The mind at the point
where soul meets ego is not united just like
that, is not united without a good
philosophical lead. In fact is one,
unenlightened engaged, not of the by Christ
wanted trinity, but is one rather, to the
matters of authority being divided in the
ego, constantly in conflict about the control
from without and the control from within. And
thus is one faced with the necessity of
association in whatever field. From the
outside is that association always temporary
and with the pretense of sustainability
clearly illusory, from the inside is it
constantly the being united with what
preceded, the personal history of
experiences, the ancestors, the history of
the country, with the relative eternity of
the culture of God as we learned to know
especially with the different religions or
with the real eternal of God, the Greater
Soul, as found beyond all religion as a by
definition independent Greatness of
knowledge, consciousness and bliss. Only in
God, one can really unite thus.
Respect
for the person
If we
succeed in liberation, we stand united for
the task to serve God and the person of God
and with that to be also served ourselves. To
know God as the true self of the classical
standards - as e.g. not eating more than
needed and handing over a small quantity of
money to the, hopefully God-conscious,
administration - and values as truthfulness,
purity, repentance and compassion,
constitutes itself not so much a problem as
does the needed respect for the person in
general and the person of God in particular.
With the common person, and the person of God
also, do we easily run into inequality:
holier than thou, privileges, differences in
income and status and... do we go rampant
with the advantage of doubt in the
egocentrically competitive condemning of
others. We in principle do not want that, but
can neither deny that persons in general and
the person that you yourself are, by God or
not by God, must be respected and
represented, in order to speak of a hale and
hearty society. The duality in question is
that of the personal versus the impersonal.
As with all matters of polarity is it not the
method to have the one and oppose the other.
With the rightness of the one you get the
rightness of the other - that's how the
polarity, the complementary happens to work
in reality - that is the glory of dualism; it
constitutes, scientifically pure, a mutually
constructive association. There is as well
matter as mind, there is as well the
individual as the group, there is as well the
personal of God as the impersonal aspect that
is of, and with, the Time that God also is.
The person do we know by the name and so do
we know many persons, not just the leaders,
the predecessors, the heroes of religion as
Râma, Krishna, Buddha, Jesus and
Mohammed, but also the saints, the scholars,
the philosophers, the sages, the priests and
the pious, the virtuous, the God-fearing, the
believers, and the repentant or the truthful
ones. These all united in God are parts and
parcels, expansions or embodiments of God,
who are also called demigods, gods, titans or
incarnations because of their eternal
quality, their eternal soul that then has,
and then again has not, been embodied or
represented in the material world. And so one
has souls that are always liberated in their
service to God and who are more or less the
gods, and souls that are always but bound in
their identification with the body with all
problems of being fallen and enmeshed
belonging to it. Because learning to serve
God is a process of gradual progress on the
path, is this last distinction of souls in
fact a duality found with each separate soul;
with every soul that individually more or
less is of the physical interest of the ego,
or of liberation in selfless action.
Differentiation
The
question of respecting the person, the
complete of body, mind and soul up to the
highest person, requires in the first place
an optimal differentiating between persons.
Association, to unite in respect of the
person, necessitates the differentiating
between people or else we lose the difference
and find the association false. The ego must
be subjected to the soul, not effaced; the
dog on the leash is the purpose. Not so much
finishing the dog. It is the miraculous of
the unity in diversity that we must see.
Simply but saying: "that member of our
association has been liberated and that
person that is no member not at all" offers
insufficient clarity just as assuming that
this person does 'work' because he gets a
salary and that one wouldn't 'work' because
he lives on the dole, neither does justice to
the reality of the diversity of people being
more or less liberated. Optimally
differentiating between people is essential
for a sane society and a proper idea of what
exactly progress would be. Nobody wants to be
labeled impersonally and to a common
denominator fall into a category where he
doesn't feel himself at place, or doesn't
know himself respected as a person.
Discrimination in the sense of distinguishing
persons to individual characteristics is a
precarious thing. It is necessary to address
the person individually to his individual
character and to engage unestranged at the
one hand, while at the other hand a wrong
idea of ego that reinforces the falsehood to
the contrary results in the discrimination,
constitutes the inequality, that is forbidden
by law. We want no class society though we
unmistakably have social classes and we want
no caste system though there are castes or
subdivisions of status orientation with each
their own standards. We are thus faced with a
necessary evil of distinguishing between
people of which we beforehand want to fight
the falsehood.
The
necessity of right
discrimination
To bring
this matter philosophically to a right
conclusion, one will first have to
differentiate between what would be true and
what would be false. As being true we regard
distinctions that by nature or by God, by the
equality in association, are irrevocable,
sustainable and inevitable and,
metaphysically or transcendentally, are of a
selfless nature. They are then considered
morally proper distinctions or scientifically
value-free distinctions, a setting apart of
things carrying no specific preference for
one against the other. Not true, not real,
not essential, are considered the
distinctions associated with time bound human
self-seeking, the arbitrariness and
identification of a separated religious,
political, ethical or societal ego, which is
thus revocable and avoidable as being not
essential to the soul. And thus one has
absolute, that is to say unavoidable, and
relative, that is avoidable, distinctions,
alike e.g. the difference one has between
dates and weekdays on one and the same
calendar. Under the absolute ones are counted
age and occupation. This because at the one
hand aging is an inevitable fact and
essential for what we necessarily have to
recognize as wisdom or life experience, and
at the other hand there is the stratification
of a society in different functional layers
or occupational groups belonging to the
nature of men living together which,
absolutely necessary, manifest themselves in
spite of the race or the specific culture. To
the contrary is a difference in skin color or
the type of skull, constituting a natural
fact, or a political conviction or else a
religious preference constituting a cultural
fact, still no absolute, unavoidable
factuality. A color of skin is not essential
and is as a natural fact easily to ignore
without landing in social chaos, and of the
option to change the religion or political
party as one likes one can neither say that a
such a difference would be inevitable or
absolutely necessarily... Thus one may say
that a religion is something culturally
relative while the spiritual basis for it as
set to principles is something absolute we
can't miss wishing to consider ourselves
human. The difference is constituted by the
rule of necessity. Going beyond necessity we
are no longer of God, but infatuated. More
money than needed, more food than you need,
is all a fool's service, the enemy of
spirituality, just as one religion or service
to God in denial of the other one is a form
of bewilderment, is constituting a form of
folly in denial of the being united in a
common history of God, in the collective
experience of mankind relating to God. Not
knowing our place we are fools; that's a way
to describe the problem of identity we're
dealing with.
Identity:
status orientation groups
More
difficult is it with differences of gender
which as a distinc-tion are very prominent,
also in the religions, but still are
relatively easy to ignore though or even to
alter with the help of hormones and
operations. So are also sexual preferences
easily to avoid and ignore with them not
constituting a necessary distinction, except
in case one is placed before the by a
marriage confirmed private phenomenon of
natural reproduction. For that reason is
therefore to discriminate on sexual
preferences, belief or race - and actually
also on a political conviction -,
constitutionally forbidden and easily to
recognize as being part of the false ego of
man identified with the body. With age
however is the needed life experience
associated and with one's occupation the
nature of the soul in question, to which in
both cases but little or nothing can be
changed and in case of which one may speak of
a rather inevitable and socially compelling
fact of identity settled by God, by natural
necessity or disposition of fate.
Nevertheless must, just as with matters of
good and evil, things not be considered to
black-and-white since also age and occupation
rely on one's identification with the body
and it also is a positive value, nay an
absolute necessity even, to strive,
transcendentally to this, for equality. Thus
one realizes oneself the necessary evil of
the social inequality of the - inevitable -
differences of by God or fate certain
identities as based upon a: someone's class
or vocational interest and b: someone's age
or status, which, in the united form of a
sixteenfold civil status-orientation, only
then does justice to the person as an
uncorrupted soul when the unity and equality
in selfless action going in the beyond is
transcendentally respected, the way one of
old does e.g. with a religious exercise or
service.
The
inclusion of experience and the level of
abstraction
This
last issue, the going beyond in transcendence
or the willingly accepting of a value-free
position, is thus the essential matter to
keep oneself fixed on the soul with the
unavoidable differences of class and status
or caste which traditionally are regarded as
belonging to the absolute truth of God. With
the four classes associated with the
vocational groups of the intellect, the
administration, the trading business and
labor, and the four categories of age of
youngsters, young adults, the middle aged and
the elderly, are we consequently capable of
uniting in distinguishing the previously
pictured sixteen basic identities in society
that, saying it again, only on the basis of a
dimension of transcendence or a concrete
intellectual level of abstraction can be
respected. Without that transcendence, we'll
land in the false or the delusional of a
class society or a caste-system. Also must
further the degree of experience, which is
not the same as an individual's level of
abstraction, be incorporated in order to
distinguish properly between people at each
level of professional and status bound
functioning. The denial of the factor of
experience can at any level of transcendence
namely result in the corruption of a false or
illegitimate method of progress, which may
express itself in the form of fundamentalism,
egotism, materialism or some other form of
self-corruption.
To
organize to level
If we
engage with eight levels of abstraction to
the science of transcendence as came from
India to the West and is known under the name
of the eightfold process of connecting
oneself in consciousness
(ashthânga-yoga) which consists
of:
-
the basic-level of accepting the
principles of abstention,
- the practice of the observance of
principles,
- the postures to control the force of the
body,
- the control of the respiration that is
linked to the mind,
- the turning inward to oversee the
material world,
- the concentration in order to calm the
mind,
- the meditation to penetrate the essence
of the soul,
- and the absorption to attain to
stability at the highest level;
and if we
acknowledge three degrees of experience to
the triple nature of God in the sense
of:
-
selfrealization (the Son, the Destroyer of
the obstacles of belief)
- creative effort (the Holy Spirit, the
Creator motivating for humanity and for
adaptation and evolution), and
- preservation in wisdom (the Father, the
maintainer of goodness always present in
the beyond),
do we thus
committed from the soul, from the
all-encompassing self, value-free, arrive at
a differentiation of people in
three
hundred and eighty-four different
positions,
of which we can say that to a sufficient
degree an order of right discrimination is
provided to do, in association, justice to
the identity of a person. And such in a
manner that with it we may consider ourselves
to be as close to the concept of God in
association as can be, to the concept of
unity in diversity as also is known to be the
motto of the European
Union.
To
behave to it
The
remaining problem, concerning the question of
the order of self-realization, the
manifestation of man and the wisdom of
goodness, is next to the levels of
abstraction fill in these stages of
experience in terms of concrete behavior.
This translating is observed in the following
parallels:
- The
renunciation rules are there for the control
of lust motives with a - to experience
successive - experience of:
1
a certain attraction,
2 the keeping up of a certain appearance
and
3 knowing a certain purification.
- The
observance is then known by a certain
exercise of the body as e.g. regularly having
a day off in order to - again successively to
experience:
1
play a sport, think of soccer e.g.
2 do things like hobbies and study,
3 turn inward to be oneself again.
- De
postures of physical self-control are then
observed in a particular regular practice of
exercise in which one:
1
first competes for the best control, and
then,
2 as one experiments with solutions,
3 arrives at a certain way of cooperating.
- The
control of breath actually takes place in the
social sphere of:
1
uttering oneself in private
activities,
2 the public display of ones individual
character and
3 the ultimately formal engagement to
agreements (breath control in recitation
and singing together).
- The going
inward presents itself in offering a helping
hand in:
1
firstly educating,
2 then regulating and
3 next the loving in compassion of, and
in, mutual relations in which content,
knowledge and remembrance then flourishes.
-
Concentrating oneself one does practically in
the dialogue in which one:
1
at first engages in discussions,
2 then develops resolve and character and
next,
3 arrives at reflection in realistically
imagining or internalizing, the dialogue.
- The
meditating can be recognized in the
understanding that distinguishes itself
by:
1
first of all having a sane round of
doubt,
2 following investigating the nature of
things and
3 finally being the wise witness one has
turned into of realizing what is
essential.
- The
highest level of abstraction in absorption
moves about in the primary modes
of:
1
first having to overcome hindrances in
self-realization,
2 the following designing or discovering
of a life or a culture of respect and
gratitude,
3 and at last consciously maintaining the
realized elevation of culture.
Thus takes
the association of man distinguishing himself
in all his activities a concrete form at the
different levels to the ability to abstract
in which he acquires experience to arrive
from self-awareness via a creative
ego-development at the wisdom of a well
integrated humanity. Also is thus clear why
one at each level must follow the whole
procedure in order to prevent the corruption
of an one-sided development in
selfrealization, ego and wisdom. So is it
possible that reflection and transcendence in
selfrealization can be completely unwise and
outlandish, that an ego-development goes at
the cost of primary self-realization and that
the goodness and ascending in wisdom is but a
dry exercise in philosophy making no sense at
all in real life. This 'vertical' corruption
so has with paying attention to the degree of
experience at each level been
fought.
Administration
without alienation
To the
administration does such a victory over the
being alienated with identities in
opposition, that in reality are
complementary, manifest itself differently.
The political system can be recognized as a
quest for association: without being too
outspoken tries one with character to raise
what is typical and of self-interest to a
higher level of societal responsibility and
thus take the lead in society. Put up with a
lack of clarity with the fallen traditions
about what exactly the power of
administration would be and what its rules
would look like, are there nevertheless
animated speculations about what the interest
of the electorate would be. Thus one has the
right-wing and the left-wing politician. Both
move in mutual denial on the dimension of
individual versus social interests, of which
each party factually very well knows that the
two can not be blotted out against each other
and that one in fact has to rule in
coalition. From the ego of identifying with
the material grip of the group of interest in
question - usually corporate against labor
interests -, lapses one into philosophical
opposites and estrangement. One recognizes
the sin and the greed in the other and not in
oneself. One can not, without failing to be
'oneself', take the position of the other
party and incorporate it in one's own
approach, after which one consequently 'can't
help it' when the 'others' have to suffer the
damage. There are winners and losers, big
shots and dopes, while that type of thinking
really belongs more to the sports field than
to the arena of political discussion where
cooperation and doing justice to all
constitute the ultimate purpose of the
concept of democracy deemed holy. One with
that wrongfully thinks that governance
implies to impose oneself upon the opposition
or unwilling citizen, in saying what
rightways or leftways should be done, which
is a hopeless affair factually boiling down
to the notion that one is not familiar with
the integrity of the philosophy of
association. That philosophy is primarily
more interested in the difference between
quantity and quality, the dimension of the
individual and the social (quantity) held
against the dimension of spirit and matter
(quality). With leftwing/rightwing-politics
one forgets that governing and representing
must be based on leading by example and
self-correction (holiness and repentance),
not so much on being in league with the
weaknesses and next making others pay
(identification and projection). The former
is called nobility and clergy, the latter is
in fact cheap swindle, or else a symptom of
the unconscious of a neurosis of
culture.
One
knows, philosophically, as being fundamental
to the leftist mind, the labor oriented,
democratic and altruistic humanism named
progressive as a culture of grace, having on
the right side the more of corporate
interest, conservative, confessional
pragmatism, with a monetary twist in respect
with 'one's own responsibility' and with
'freedom'. Of course is it ultimately a
common notion of humanity and humanist
tolerance with morally clear, spiritual
underpinnings what assures the sanity of
self-realization, the liberation and the
personal character of the individual. But the
unenlightened state of the ulterior motive
turns it into a struggle against each other's
weaknesses in which the socialists filled
with ideals about sharing and helping fight
against the selfishness of capitalism, while
the selfdeclared moralistic conservatism - as
if that wouldn't be materialistic - fights
the sinful or not so considered lack of
individual responsibility, or either the
cowardly hiding behind the back of the
group's weakness of humanistically condoned
moral negligence under the pretext of
tolerance... It seems to be so that the
left-right controversy moves about on the
dimension of the quantity, the interest of
the individual against that of the group,
but, next to the left wing also having a high
regard for the freedom of individual
selfrealization, fences also the right wing
with social concepts as the communitarian
idea of joint standards and values for an
administration that has to fight the disunion
of political parties and also expanding on
that has to unite the entire society under
one philosophical (viz. sociological) banner.
The actual drama of politics proves itself in
the human alienation of being identified with
the material interest. One is, materialistic,
conceited to the quality and confounded to
the quantity; one engages with material
notions of association with an evident lack
of spiritual clarity in the sense of having
accepted a common method, discipline and
analysis fundamental to a properly working
philosophy of association. There is,
motivated for the matter, no real
transcendence, purification, progress or
development of intelligence as one tires
oneself in games of winning and losing in not
uniting in the values that must guarantee
that very purification and progress. Within a
cou-ple of years is one, as a politician,
carrying the many papers of consultation and
investigation, bewildered with gray hair and
must one, debilitated, leave the political
scene at the time wisdom really begins to
develop. Governing as a weakness of youth is
the picture emerging then. One has wasted
one's best years just to discover that the
coalitions formed were never stable. One does
realize oneself the success or failure of
one's political career, but is in ignorance
about the being entangled in a selfish game
of which the world no way got any better; a
game about something in which one fairly
pointless, as it were alike a rat in a
treadmill, has run in circles.
Democrats...
The
democrats more or less in the middle try with
scientific zest to preach balance, which on
itself is a commendable pursuit. It is just
that they can't cope with the identity crisis
of modern man of which they, in fact
representing that, consequently suffer a lack
of expressiveness. There is no satisfactory
analytical understanding to arrive, departing
from a nepotist - that is based on a policy
of friends - democracy of ego parties, at an
identity-conscious democracy of parties with
a practical - not just theoretical - respect
for fundamental human rights. One doesn't
arrive at a democracy of parties that are all
part of a same division that is of absolute
value to the soul. The word soul is for a
materialist, being of opposition, far too
esoteric; the word God is easily too charged;
absolutism is, fearing a dictate, forbidden;
and the monetary motive coming first, with or
without God, is then inevitable, so it seems.
Thus one arrives at the peculiar conclusion
that the nepotistically biased political
party constitutes the greatest threat to the
democracy that builds on reason, analysis and
science. Nepotism as an association of the
ego refuses the association based upon the
soul that is needed. The nepotist democracy
inclines by its striving for partybound
dominion towards dictatorship, because of
which the citizen lives in fear for his own,
direly needed, elections. The interest of the
intellect expresses itself nepotistically and
materialistically striving for control over
others, as fundamentalism. The interest of a
formal societal order of administration
expresses itself
nepotistically/democratically as militarism
or even, discriminating with a wrong idea of
who the enemy would be, as fascism. Corporate
interest expresses itself, lost in the
darkness of the desire to consume and
produce, in a capitalist elite conspiracy
filling its pockets in abuse of the social
trust, to which one never, being estranged
from the complete of God, can arrive at the
full of employment that simply is there on
the basis of altruistic self-realization.
Finally is the interest of workers time and
again a large common socialist, or either
fanatical communist, denominator of an
institutionalized fall-down by which all
individual differences get effaced with a
godless repression of all dissident named
criticism as being selfish or
contra-revolutionary, without acknowledging
one's own group-egotism as the true evil.
Materialism
as a system
Characteristic
of this nepotistical spinning out of control
is the materialism of the false ego.
Identified with one's material interest,
loses one, compromised in the profit-mind,
distance and view and thus also one's balance
and is one confronted with one another's
hostile dictate. Recognizing this all as as a
lack of enlightenment resulting from the
impurities of man materially motivated, must
one face the fact that to simply moralize to
it, ecclesiastical or behavioral, doesn't
really work, ethically and philosophically
speaking. Morality preaches its own
necessity... One is caught in a system, in a
state of consciousness that one religiously
denotes as original sin and psychologically
labels the culture of compensation. Being
lazy, one got entangled and to try for the
sake of liberation is something entirely
different. One loses, emotionally and
economically getting stuck, all synergy, all
capacity to collaborate en look beyond one's
own purview, being preoccupied with
compensations like an extra holiday month, a
higher income, security measures and an
erroneously conceived form of deregulation
not aware of the principles. In fact does one
then, caught in the system, no longer really
follow the rules of humanity - the actual
values and virtues one needs to talk about
for being human in stead of being a horde of
fighting apes and dogs that over and over
have to violate the human rights to enforce
the false position of ones own dictate.
The
values and their politics
Once
more: it's about the integrity of man, the
philosophy of man which we for the time
being, proceeding authentic in being
ourselves, call the small philosophy of
association. This philosophy of association
builds on the four pillars of values which
constitute the regulative principles, that
make up the foundation of the social reality
and bring about the virtues. They are
fundamental to all issuing of rules,
governance and the human identity one has to
work with and upon which our belief in
ourselves and in God is based. In a christian
sense are it the four commandments of truth,
purity, penance and nonviolence. Thou shalt
not lie, betray, steal or kill. That
respected makes of an ape a man and, indeed,
in that sense we evolve from, to the example
of , God and His transcendental presence here
on earth and not so much from the ape with
its impudent needs or from the dog with its
barking. The beastly must must be opposed by
the human and thus we have to learn not to be
such deceitful thieves and debauchees at any
moment willing to kill - just for one's
appetite even - people and animals, fictional
in a book or in a movie or either real on the
battlefield and in a slaughterhouse. At the
level of state management do those offenses
against the philosophy of association assume
the form of all together consuming
meat-snacks, and other meat-products during
formal gatherings. That on itself seems to be
innocent, but it is structural violence, the
principle has been violated, one is of an
unenlightened, mistaken notion of strength
and health. With secondly consuming alcoholic
beverages beyond ceremonial or professional
use - smoking luckily a little less so has
been accomplished must be said, but pills the
more -, together with a twisted deceitful
notion of a time that has been averaged,
zonified and summered for the money only,
becomes the illusion of freedom and
naturalness jointly maintained as a big lie:
The Big Lie. Thirdly lusting constantly for a
career vehemently competing for the salary or
an otherwise in 'freedom' acquired income, to
such an extent that the rest of the world may
eat sand for that matter, might indeed result
in a thriving economy for a happy few, but
makes definitely not for a healthy economy
for the rest of the world. This attitude of
hankering for false economic security is in
fact a form of stealing representing a lack
of restraint, an unwillingness to make room
for and share with others. Fourth is the
unfaithful, the impurity of the bond,
sexually physical or else mentally in
loyalties, politically clear enough in
representing the civil betrayal of the
philosophy of associating for the soul. With,
in stead of that, associating for the sake of
the body and the capital - sex and money as
the pillars of materialism, is one in that as
a consequence estranged to the nepotistical
opposite, consciously or not so consciously,
sliding down to collective warfare. If we do
regard the rules of repentantly making room
for others financially on a global scale, of
being nonviolent of respect for the rights of
all living beings, of being piously loyal to
the true call of association and
reverentially being truthful with the natural
order of time and the purity of the body
without intoxicating substances and other
pills and pleasures of life, do we see
dawning an order that does justice to manhood
and is able to honor man in his original
identity. It is the way eastern wisdom states
it often; it is the attachment contrary to
the values of association that are in the way
of common happiness and real
progress.
The
order of rule
The
nepotistical democracy at its end with having
accepted this small philosophy, offers for a
solution other types of democratically
functioning political parties, that,
practically seen, are more in line with
activities at the level of state departments
than with opinionated nepotistical egos. They
constitute, a systematic way, the
participating of, or consultation with the
civilian groups in question, which have been
piously settled following a ministerial
redistribution of duties in such a way that
the sixteen basic groups of human identity,
striving for the value-free and with respect
for personal experience, are covered a
balanced way. Those more identity-conscious
parties offer, from that balance, provided
they're sufficiently supervised to
experience, a more stable form of absorption
which itself is needed to be politically
active at an advanced age and to be of
respect for one's acquired experience, and
form thus also the basis for a more stable
administration. The division in departments
of state could, to the sixteen basic
identities, be drawn as follows: there are
e.g. four main departments or ministries of
state which, to the inevitable classes of
occupational groups, stand for:
1
the interest of labor,
2 the provision of goods and services,
3 the administration with civil servants,
police and soldiers and
4 the section of coaching the school
system, the interests of the religion, the
intellectuals and the culture of knowledge
at large.
Next do the
four main ministries know each, to the four
age groups or spiritual departments of values
and standards, four subsections,
sub-departments or sub-ministries:
1 The
interest of labor knows:
a
sports & recreation,
b labor and employment,
c wages, prices, finances and economy
and
d volunteers work, social security and
basic incomes.
2 The
department of provision knows:
a
maintenance, traffic and public
engineering,
b public housing and environmental
planning,
c trade, foreign affairs and foreign
aid,
d agriculture, life stock, nature and
ecology.
3 The main
section of the administration knows:
a
education, youth affairs and social
work,
b domestic affairs, state security and the
media,
c defense and justice and
d medical care, the elderly, social care
and drug-politics.
4 The main
department of the intellect knows:
a
the school system and science,
b mental health care, the homeless and
deprived,
c information culture and knowledge
management,
d cultural, religious, integration,
minorities and emancipation.
This way
for example, can one build a balanced
administration of which the discussion groups
and commissions necessary for democratic
decision-making with respect to the content
are more or less fixed, and on the basis of
which political parties thriving on
nepotistical preferences may disappear or
remain more in the background as social clubs
or circles no longer considered
essential.
Conclusion
The
solution as proposed offers as well the
administration as the individual citizen an
integrity more substantial and structured
with less bickering about the individual
party interests that ultimately are in the
way of a good rule for the country and the
world at large. It constitutes a clear, more
spiritually sound and scripturally better
supported, ideal position in values and
standards in relation to God, without however
directly ending up in religious preferences
and antagonism.
Behold here
thus the blueprint of a small philosophy of
association, in which political,
administrative uncertainty can be turned into
in a filognostic respect for the individual
character and certainty of identity at the
one hand and socioeconomic security,
familiarity and solidarity at the other. It
is a qualitative/quantitative sound objective
that is feasible for virtuous, socially
committed people aware of the actual values
of political, religious, economic and social
association. Those who are not that committed
to these values, will possibly never develop
the motivation and consciousness needed for a
full-aware participation in that association,
however fine one, nevertheless, might get
along in one's own societal position of
self-realization. To be of political or
filognostic engagement is no absolute
prerequisite for good citizenship though; it
is rather the not-nepotistically politicized
or not-egocentrically polarized disseminating
of one's own identity what matters in a
process of realizing what precisely the real
structure of the material society and the
spiritual reality is.
4
May 2005 © theorderoftime. org
This knowledge may on a nonprofit basis
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address
http://theorderoftime.org/ned/
download
the article and spread it!
Recommended study
material
(on-line) :
* For
further elaborations on the subject of the
sixteenfold administrative redistribution see
also the political program
for an identity conscious human rights
administration
(in Dutch).
* The
article Democratic
Elections...
About the basic philosophy of our
political system.
* The
article 'The
Splendor - the end of
cynicism'
About nepotism, human rights, dictatorship
and non-illusion.
* The
article ' My
Struggle - My personal perception on the
great day of the demonstration against the
postmodern deconstruction politics of the
Dutch government Saturday 2 October
2004.'
(in Dutch).
* See also
the most important story book of
Vyâsadeva, the Bhâgavata
Purâna on bhagavata.
org.
* See for
more political reflection and perspective the
political 'Filognostic
Manifesto - on Work and
Unemployment'
* See for a
presentation in pictures of the filognostic
divisions offered, and more, the '
Filognostic
Guide'.
* See for a
clear image of the game of the identities
'The
Game of
Order'.
* See for a
FAQ-like approach of the basic tenets of
Filognosy,
the so-called filognostic rounds, art and
definitions.
About
the logo:
The logo on
the cover consists of a combination of the
symbols of filognosy, in Latin represented
with veritas, patria, temperantia et
pax:
-
The yellow circle relates to the sun and
the moon, the truth of the light that
rules our world: veritas.
- The
red arrows (and the red background) stand
for the will to share with each and
everyone, which can only be accomplished
with moderation:
temperantia.
- The
blue field represents the way in which
nations nationally and internationally are
united under the celestial sky loyal to
the cause of unity:
patria.
- The
green square represents the nature with
which nonviolent of respect for all living
beings we find peace and happiness or
pax.
The prayer
of vedic reform, that following the Sanskrit
to the regulative principles of uniting in
yoga with the so-called vidhi speaks
of 'truthful (sathya) in compassion
(dayâ), austere (tapa) be
faithful in purity (sauca)', says then
in summary filognostically:
'May peace
with the natural order (pax) rule the
world in respect of the truth
(veritas), sharing all with each in
moderation (temperantia), faithful to
the cause of unity
(patria).'
(see also
'the
filognostic
flag'
and the 'values
in
Latin').
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