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Contents Part  II: the principles

'We do not appreciate time
objectively as a physical thing;
that it is simply a pure form
of sensible intuition.

                         Immanuel Kant


Wrestling, authority and the duality

Science develops certitude concerning facts, certain knowledge that is verifiable and refutable. The division of the human being striving for results expresses itself therewith in an endlessly branching of among themselves not integrated and thus also as ignorant to denote sub-sciences. Intelligence isn't yet the sacredness. Being materially motivated for the fruits of labor is easily the full scope of things, the integrity of the universal, filognostic scholarship lost and is one just as easily politicized, like boxers, at odds with one another, even with the mutual reproach of pseudo-science, with which one undermines one's own scientific status towards the rest of society. And frankly said does that also confirm the argument since a science that is divided, a science that can't get itself in line anymore and position itself as being of leadership and responsibility in society, is in fact no real science at all. Law, economy, history, philosophy, literature, engineering and the human sciences e.g. seem with this division to be more like political parties which, aiming at status and income, rule each other out in their competitive drive. If we consider as science though everything that is taught at universities and describe the differences of opinion about the power and the status as a kind of self-hindrance and deficiency, as a kind of neurosis of no longer as a unity being able to perform effectively, is evident that with the fall of the original gentleman's agreement of science a principle was lost: the principle of association. Association is the art and association one may consider the purpose of filognosy. In part one we saw the philosophy of it coming about to the lead of a certain order of time. The calendar we now have, next must we all together manage to find a life with it.

To the practice, the manifest, of association belongs the analysis, the analytical approach as a concrete way to help people, to confront people, to motivate people or put them in their place and admonish them. Once the association, the realization of concurrence and accord philosophically with respect for the factual is achieved and it next analytically responsible has been employed, do we thereafter arrive at what in the following section is discussed: the spirituality. For togetherness and concurrence do not as yet implicate the purity.

The analysis is rather creative and adaptive and expresses itself often in a form of art: in songs, paintings and stories. With those harmonies, narrations and images is the material carried with which we actively can oppose the world of illusion. From the literature of Miguel de Cervantes (1547-1616) e.g. we learn that we like a Don Quichotte together with the common man that is Sancho Panza, in stead of fighting with each other over the woman, have to fight the windmills of the bewildered state; with W. A. Mozart (1756-1791) e.g. we learn to put the classical harmony in front that reminds us of the needed harmony with nature; and with the art of painting with e.g. Rembrandt van Rijn (1606-1696) we learn to keep an image in mind that figures as a nuclear idea to which we may return time and again. In the analysis is the focus with the emotional man who firstly is but a man, and do we also see the practical problem along with it: the knowledge of the science is not yet the wisdom of a stable practice. A school of learning is needed to transfer the knowledge, a form of know-how is needed on the way to proceed, which one, not rarely, only by trial and error may manage to control. One discovers that there is a master and a slave. And of course does everybody, like a bunch of wrestlers again, want to be the master of the game. And if one manages to solve that problem with the insight that not the control over others but the control over oneself constitutes the art and the challenge, is it clear who is the slave and who the master: the spirit is the master, the body is the slave. The soul is the little prince, the physical frame is the dog that has to obey and which one has to offer some chow regularly - take care, not too much - and take for a stroll - at the right time -, or else is the excrement of excess and toxic waste delivered at home. One thus studies the teachings of being the master while at the same time being subdued like a trained dog, and is one of material success that way, but a harmonious society or meaningful and just world order is not as easily attained with it. One may be of knowledge, but one is not directly versed in the science of solving the problem of the conflict of authority about who or what one would have to serve in the outside world. The philosopher/psychologist Karl R. Popper (1902-1994) e.g. spoke of three worlds - the world of the self, the body and the culture -, but was in his structuralism missing the essence not capable of making up where the authority would lie in that order. In that position of indecision one then next encounters the problem of blocked progress that can manifest itself as a physical or mental, individual or collective, disease. Progress is truly, philosophically spoken, not a simple concept. To be more concrete (avaroha) in ones engagement is to progress and to be more (âroha) abstract is also of progress we already saw in the charter of order with the escher-staircase. In order to put the science into practice one inevitably has to contemplate the principles of emancipation and progress. The student enjoys his freedom in love with the science, but the graduate needs the necktie, to make his living and found a family. Meditating on that with the unity in mind of the soul that one doesn't want to lose in the concreteness of the science- and economy-complex thereabout - with the civil virtues which in the vedic are called the purushârtha's of the kâma, artha, dharma and moksha, or the virtue concerning the desires, making a living, the religion, and the liberation -, is that higher self then found to be present as the spiritual unity of the transcendent, metaphysical position in the beyond which, personal and religious or not, has to demonstrate the science of the soul, the rules and order of the game. From a scientist free from duality and sober with the facts is one all of a sudden a meditator, is one someone of prayer or a scientific aphorism-from-a-school and of courage, plan and faithfulness, belief, hope and love with the religious values, standards and rules and of a political party that also turns out to be necessary.


Section 2a: the analysis

Mistakes, devotion and the humaneness

'From error to error one discovers the entire truth.'

                                                             Sigmund Freud

Analysis is an absolute necessity. Without it illusions cannot be uncovered and peace can not be found by sound and reasonable argument and accord. About illusions one will never agree because with the reference lacking the faith cannot be sustained. One may confirm oneself in illusion, compensate temporarily in agreeing about a self-made reality, but one fails by lacking in physical evidence falling down, de-compensating in a burnout or nervous breakdown. Analysis tells you what your illusions are. There can't be any progress building on error. Human tears are the proof of that. One cannot advance but for hell and chaos with one's not being in touch with reality. Building on error one builds on illusion. Building on illusion one becomes a psychotic patient. The psychotic person is a person at war with himself because of false premises, because of misconceptions distorting his vision of reality. So too do we have warfare between nations as a collective psychosis building on paradigmatic fallacies. Capitalists paranoid and fundamentalists projecting e.g. suffer the same psychological problem; they are in illusion, they are not aware of the common error of the ruling paradigm and can, most tragically, not put faith in each other, with their rhetoric and propaganda in the style of the pot blaming the kettle. Where two are fighting, two are guilty. The systematic, paradigmatic error we refer to here is the denial of the ether and the order of natural time belonging to it, so typical for the einsteinian fallacy associated with the pragmatics of the immoral, or impure, capital motivated standard time management well-known from the twentieth century. stars in galaxy centre spinning animation
 The Iranians conforming to the system of american timezones are blaming America for their own illusion of adhering to them. That is the effect, the reaction, of the denial of something as fundamental as the ether. Those who follow Allah, Christ and Krishna must in fact negate Einstein as the Lord of Relativism who denies the ether. They have to acknowledge the other Einstein who corrected this mistake in discussing the ether as a concept of space with material qualities - a forcefield thus - and who very filognostically said that science without religion is lame and religion without science blind. Not doing so will one be inconsistent, in conflict with oneself, for on earth not proceeding as it is in heaven, is the measure of time impure, is the impersonal of the Lord denied, and is one thus in the end of madness. In repression do we, afraid of the fall-down, not know this. We, filognostically analyzing, therefore as a premise have to say in accord with section I-A: the ether exists and it is proven by not just classical scriptures and philosophy and the continence of it's cultures that offer us the identity of this and that Lord or prophet, nay it is also very concretely proven by photographs of the galaxy center showing how stars are spinning around in a force field defining the galaxy as a flat disc with a mountain of stars that in the middle are heaping around a black hole. This movement of the stars observed is the proof of the force field that we in effect as human beings always have known as the ether, the element of that force that defines our medium of the spirit, our mind in material identification, our oneness of life. To be sober we have to be prepared to be in touch with this force and thus control ourselves by this connecting element, in which we define our material reality as being conditioned by it in a certain cyclic order of time. One should in that sense then not be disheartened and of disbelief about the but subtle, unsatisfactory differences in the light speed found in the M. & M.-experiments (see introduction) after the ether. Only acknowledging the ether as being the life-experience of that force field will give that control, and not the denial of it by relativism, postmodern philosophical pessimism and other politically minded forms of flippancy (reductionism, nihilism, cynicism, etc.). From relativistic notions in denial of the ether we do not know the authority of the natural order of time anymore and do we, as a consequence, suffer the illusions of the cultural neurosis of being out of touch and ineffective with the natural reality. As the dutch philosopher B. Spinoza following in history directly after René Descartes has said: nature is God, and so do we say: the ether is a fact, a basic element of the natural reality. It is, analytically, all a matter of cognition, of how we label, of how we define and manage the reality without repression. After all contends the failure to deliver definitive experimental proof of the ether still, by the grace of the physical research design itself, a paradigmatic definition of it we can work with. And at that moment do we from the perspective of those systematics then find our proof in observations thus of orbiting stars and of historical facts as the sustainability of world cultures like Hinduism that center around the concept of the ether. What is important in our filognosy is to define matters such a way that we get hold of the complete, that we arrive at a comprehensive vision of the order of things and find our happiness in that.

Errors require selfcorrection. It is better to correct one's own mistakes than leaving that to others. Classically from the vedic point of view is the error called bhrama. Man has four major weaknesses: first to make mistakes, second to cherish them with illusions (pramâda), thirdly has man the propensity to cheat himself and others with it (vipra-lipsa) and ends he thus, fourth, a a culture easily up with an incorrect perception of reality, like one has with standard time e.g. (karanâpâtava). Thus we know our cultures as compensatory phenomena, as giant cover-ups of collective lies that are inherited as original sin, that as an aberration are built into our cultural genes. We know technically from neural feedback loops in our body and from modern systems theory that systems only stay effective on the basis of being tuned to the time and place by feedback-loops that facilitate course-corrections. But we also know this in a social sense by the self-critical of democratic debates and more individually by the dialectics, in accord with the socratian principle, of the psychoanalysis of Sigmund Freud who made this way an extensive study of the phenomenon of the human error. From that study we still speak of freudian slips of the tongue when repressed materials surface breaking through the barrier of ego-defenses. From him also we realize that being problematic with Father Time just might be a classical complex: the so-called Oedipus-complex. So, in order not to fall into mad psychotic warfare with each other and oneself, is it of importance analytically to uncover this commanding fatherly aspect of time - so closely associated with the concept of the ether - as being the analytical end conclusion and thereby study the person of S. Freud as being a key-figure in the history of science and philosophy.

Sigmund Freud, an austrian physician from the nineteenth and twentieth century (1856-1939) developed a method to analyze the psychic complaints that troubled his patients. Initially he attempted to hypnotize them and thus find out and fight what was bothering them, but leaving aside that method, as being too far removed from the will of the patient and the integrity of personal relating, made he in stead of that in a later stage them associate freely on a sofa. He analyzed that material patiently with order and regularity and offered so now and then an interpretation. He spoke of the conscious and the subconscious, the es, the ego and the superego, the Oedipus-complex, repression, projection, transference, and the lust- and reality-principle. The interpretations that were adopted, that bore effect with his patients, he, with in mind the essential dictum of the Buddha 'true is what works', then presented as his science of psychoanalysis. He was one of the founders of the modern psychotherapeutic approach, the way a westerner, as a 'client' to a 'therapist', with the by himself elected spiritual teacher or guru searches for himself, for his identity. To his own opinion had he not so much the helping of people in mind as the uncovering of what the nature of the individual and collective problem was; what, as it were, went on in the 'black box' of the human mind. As for him it was more a way of arriving at self knowledge thus. What he did was afterwards by other scientists not really considered a form of philosophy or science, but more an art form. How can in the abstract be expressed what essentially in man, in oneself as a human being, goes on? At the end of his life he had to conclude that his analysis was inconclusive and that the struggle for the sake of the a priori truth of the human being was not yet over. In India though, we know now, was long before his time already known the sânkhya, or analysis, of a certain incarnation of the Lord known as Kapila, who meticulously dissected man in his different elements. The analytical approach is as seen from his perspective primarily a dualistical matter in which the soul is set apart from an in twenty-four elements divided material nature. This soul strives for liberation from misery in its material existence, like also Freud was striving for knowledge of the self in the search for the alleviation of the suffering of himself and his patients. Kapila so states: 'It is so that the consciousness of him, who in bondage is after the freedom of the self, is under the spell of the modes of material nature, but when one is moved in attraction of being conditioned to what is the mother of virtue, is one of liberation.' (S.B. 3.25: 15). In other words is it the consciously lived love for the (moral) knowledge - or our filognosy - which, with respect for the truth of the soul, grants the liberation. This happens, analytically, in a process of devotional service to His person of whom he in a later chapter says that the influence of the Original Personality of Godhead is said to be the time factor (S.B. 3.26: 16). What it in the end thus all is about in the analysis, is the with devotion serving of the original person we know by the grace of the factor of time, or as Freud stated it time and again succinctly at the end of his sessions: 'Your time is up'. The personal, virtuous or not, one reaches by the impersonal of time and the other way around. Freud said: it is about the (oedipal) relation with the father, and in this case it concerns our father time as we already saw in section number I. This is the duality of the analytical approach. The devotion therein is then, elevated above criticism and praise, a matter of being social as was understood in the previous section and demands as well an effort in the sense of, as Vyâsa calls it, the hearing and singing' on the path of the Fortunate One (the so-called bhâgavata dharma, see S.B. 7.5: 23-24). Ultimately must one, to the desire of reaching the perfection of the soul, listen at and sing about that classical wisdom, but an individual way of philosophical speculation and creative selfrealization being on ones way for it is also indicated. There is the choice of the fast lane of the direct submission as a novice in a religious context and the slow path of individual realization in selfrealization as an artist and freethinker in which the ego but gradually loses his falsehood of being identified and finds his true self (svarûpa) and servitude (svadharma).
Analytically is the balance of filognosy attained with a certain harmony in the duality of the master and the slave, the soul and the body. This spirit of culmination in the harmony of the Tao ('the way') is according the chinese philosopher Mencius (or Meng Ke 372-282 B.C.) a matter of morally perfecting oneself by cultivating the goodness and the waiting for opportunities to exercise the four human virtues: the compassionate humaneness, the dutifulness, ceremonial behavior (decorum), and insight. To be compassionate implicates a sense of duty, which again constitutes the nucleus of ceremonial, formal behavior to which that what deserves approval or should be rejected constitutes the basis for the insight. With the Chinese we see the growth of an integration of the analytical insight in the duality of yin and yang, movement and rest, from within the soul of the humaneness which has its source in the taiji, the 'Great Culmination' of the primal state of the universe we already know as the pradhâna with Vyâsa. This was especially in relation to the concept of the ether defended by the neo-confucianists who relativize the action through 'non-action' of Lao Tzu (6th century B.C.) - from which everything finds its (natural) order as he explains in the Daode Jing (I-3) - with a less aloof point of view, where they by Zhuangzi (369-286) were criticized for the fact that one with Confucius (551-479 v. Chr) would be too moralistic and of too little relativization. The neo-confucianist Zang Zai (1020-1077) states that the ether (qi) through contraction brings forth everything and that everything also dissolves in it again as being the great primal void or primal of space in which one with the ether factually not may speak of non-being, but only of an amorphous primordial condition. That taiji is troubled in material existence and we must manage to clear the qi, the ether, the mixture of forces, thus says Zhu Xi (1130-1200) after him who founded the confucianistic teaching by the state of China. The ether is to him the basis of the principles of man and the elementary of nature originating from it, and is enfolded in it as a pearl. The way of Zai's 'Great Harmony ' is then the primal directive for the relations between the sovereign and the minister, the father and the son to the 'principles of heaven' of the four virtues. the Buddhists who reduce everything to nothing are thus the 'great malady' leading to false theories; a notion we also find with Vyâsa. The Vaishnava's call the Bhuddhists illusion-workers, mâyâvadi's, and oppose their impersonal voidism, but here, in I-B, we see them more as a sobering part of our filognosy.

In this section is dealt with the latter road of the freethinker. Agnostic and skeptical in the first place about all that duality of matter and soul finds one oneself analytically placed before the duality of the person and the impersonal, the soul and the gross matter, with the demand to answer the question what that person or soul would be that one is oneself, being a freudian or chinese, and how one should live with that. Thus do we in this section of filognosy arrive at an understanding of that duality in the form of an analysis of the individual and collective dreams and fantasies of movie stories; of images, representations and works of art self created and created by others; and the analysis in emotional terms of that what we know as the lyrical and the poetic which is associated with the music of songs, and instrumental music modern and classical. The analytical thus, in combination with the art of shaping and publishing understood, forms a necessary emotional and personal counterweight for all the rationality of the science of the factuality of part I that so much tends to atheism and impersonalism. Or: in the analysis of this art-minded division is insight given in the structure, the operation and the emotional experience of filognosy. You herein learn to know the writer of this as a singer of his his own songs, as an artist to his own art and a writer of his own story at the one hand, but also as an analytic of the modern spirit of the time the way it is expressed in movie stories, paintings and songs of others.


- The painting with the boxers is of George Bellows (1882-1925) and carries the title: 'Stag at Sharkey's'. It is from 1909. Oil on canvas (92.1 x 122.6 cm) and can be found in The Cleveland Museum of Art.

- The painting of the scholar with the bust is of Rembrandt van Rijn and titled: 'Aristotle contemplating with a bust of Homer'. Oil on canvas (143.5 x 136.5 cm) and can be found at the Metropolitan Museum of Art in New York.

- The abstract image of the white dots is a picture shot of the center of the galaxy. the animation shows how the stars circle around a certain point in the middel. see for an even better animation:

- The photo of the modern man with the beard is of Sigmund Freud (1856-1939 , the renown analyst from Vienna.

- The wise yogi underneath is Kapiladeva seen as the an avatâra van Vishnu who founded the sânkhya-yoga, the analytical of yoga of disciminating between the soul and the gross of matter consisting of basic elements..

- The chinese character is the symbol for 'the vapor of the cooked rice' or qi, the ether, as the basic element to be cleared in human wisdom.






De site linear as a perfection of the causal illusion:











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