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There are basically four fields of action: the social field of the false ego as settled by the cakra-order of one's free association; the physical field of the material elements as settled in one's individual enterprise or business; the individual field of the private sphere as settled by the religion or religious duty; and the spiritual field of one's clublife defining one's liberation or social service. Religion covers the latter two fields and one's concrete material interest is covered by the first two. The fields are the result of the combination of comparing the quality of one's life with the quantity. There are also inner fields of action referring to the different dimensions of the functioning brain.
In filognosy there are two types of fields of action: the inner psychic ones and the external, outer ones. The external fields of action relate to the civil virtues and the difference between the quantity and the quality to the vaishnav dictum: 'man is qualitatively the same, but quantitatively different from God'. The internal fields relate to the functioning of the brain in its diverse interests. The external fields result in a fourfold division with the duality of as well 1) the qualities of being concrete or material at the one hand and the being abstract, transcendental or metaphysical or ideal at the other hand; and 2) the dual nature of the quantity of being singular or individual at the one hand and the being numerous or social at the other hand. The four options put in a matrix result in four types of fields that are recognized as the individual of the concrete and the ideal, and the social interest of the concrete and the ideal. These four add up with the fields as mentioned by Vyâsadeva in his verse (13: 5-7) in the Bhagavad Gîtâ concerning the fields: the unmanifest (social ideal), the false ego (social concrete), the material elements (the individual concrete) and the intelligence (the individual ideal). These four fields also cover the four basic civil virtues (vedic: the purush√¢rthas) of settling the association in a club or union (the ideal social), the lust (the social concrete) the economy (the individual concrete), and the religiosity (the individual ideal). The four fields managed in balance are part of the cakra-order which assigns the days of the solar calendar to the individual ideal and the social concrete fields while the days of the moon are assigned to the individual concrete versus the social ideal fields. Another important filognostic mark to the fields is the notion that man not equipoised in the fields of action isolates himself in fixations to one of the fields and thus arrives at his political parties that in opposition in parliament never do agree to a righteous division of seats for the representatives of the people so that the so-called status-orientation election groups (varnâs'rama) and an according redistribution of state departments is needed. The fields in egotistical political opposition represent then the socialists (social ideal), the extreme or nationalist right-wing (the social concrete), the rightwing liberal of business interest (the individual concrete), and the religious, private parties of the conservatives (the individual ideal). These different parties in case of material corruption decay into the four dictatorships of communism (social ideal), militaristic fascism (concrete social), elitist capitalism (individual concrete), and dictatorial and terrorist fundamentalism (individual ideal). Coalitions of these forms of 'yielding to the dark side' result in world wars. The remedy to preclude all this misery consists of the filognostic dicipline of living the equilibrium to the fields of action with the cakra-order which is only really possible with the regulative principles (renunciation, yama) and the transcendence to the levels (the eight limbs, ashthânga) (see also the picture on the values and the levels of transcendence).
See also the page concerning the fields, the cakra-order, the synopsis (I-b) and the Full Calendar of Order The internal fields consist of the three dimensions of the brain function and relate to the division of one's hours over the day. These dimensions concern the dualities of the frontal/occipital regions of initiative or personality and the receptivity or the perceptive regions (vedically the karmendriyas and jñanendrîyas), The vertical interest of the intellectual as opposed to the emotional centers (the jñâna-interest opposing the bhakti interest of yoga) and the lateral spacial interest as opposed to the time-interest (the interest of ether -control or akasha, versus the conditioned order of time called the cakra-order of kâla). Also in these fields must the healthy individual keep his equilibrium in order not to corrupt in personal perversions or psychopathology. With the receptive region divided to the lateral arrives one at the interests of nature (time-perception) versus the form (space-perecption) while the active regions relate to the person (space-control) and the doer (time-control). These four set against the vertical dimension of the mental as opposed to the physical or emotional interest results in the eight different main activities for a normal day of activities of an individual: passive mental: meditating to nature and dreaming the form; active mental: studying and voluntary labor; receptive physical: hobbies to ones nature and housekeeping to ones form; active physical: socializing to the person and laboring for others to the doer. The imbalance between the different inner fields of a normal daily schedule - which results in pscyhic trouble - necessitates the different days of study, fasting and celebration that compensate for a lack of action concerning especially the fields of voluntary or charitable labor, studying and meditating, and the socializing outdoors. These days are covered as well with the cakra-order of filognosy.
From the vedic reference they are known as kshetra.
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