Definitions of filognostic terms

"Through the analytic study of how the different elements and principles of spiritual knowledge cohere and are in conflict, how they originate and how they are lost, the mind should be kept attentive until [spiritually] satisfied." (S.B 11.20: 22)

apollonian values
cakra order
causality / logic
civil virtues
dharma (w)
degree of experience / commitment
election groups
equation of time
friendship (w)
galactic year
gnosis (w)
karma (w)

money (w)
penance (w)
political spectrum (w)
psychological time
self-realization (w)
standard time (w)

(w) = only found in the Game of Order Wiki

"Know it, cut with it, get out of it"

See also the filognostic guide or the guide checklist (quick reference picture by picture) for a graphic presentation of the interrelations of basic terms. Or go to the definitions page of the GameWiki

Alignment. Literally it means to be put in one line with. The term is used to describe the position of the ego according with the values of the soul and the soul according with the reality of the Ideal (God). Synonymous one could also say unifying without dissolving, connecting without denying the difference and ranking without a double standard. (best dutch translation: gelijkrichten) (pict.).

Apollonian values: (narrow:) lucidity, tranquility and rational, intellectual detachment. Extended (spiritual/vedic): truth, eternity , bliss, beauty , goodness and consciousness. Also generally associated with order and non-competitiveness. Philosophical: the term for everything that in its worldview, philosophy of life and art has the characteristics of the stable and balanced intellect, for everything striving for order and harmony. Values associated with the greek god Apollo. Counterpart: the dionysian values, the hedonistic lust for life (see Wikipedia and an article).

Attachment: The state of being conditioned to an emotional preference also associated with a legal and/or personal bond. Defies logic and reason. Considered the source of lust feeding a loss of intelligence, anger, madness and disease. Attachment is usually considered a weakness of the ego leading to neurosis or ineffective behavior, whereas the same associated with the soul is considered manageable love forgiven and graced as a form of service to God.

Cakra-order, the order of the 'wheel' of the universe, is the order defined by the order of the sun, viz. the gregorian calendar with its dates divided in 12 solar months and twenty-four fortnights of fifteen days at the one hand - two weeks plus a leap day - and the order of the moon as defined by the signal days of the lunar phases at the other hand. Part of this order is the Tempometer, the clock running to the sun. The cakra-order defines the consciousness that is called natural. It opposes the consciousness that is cultural, or defined by the counter-natural rhythms of the linear week and the standard time clock that together in a materialist philosophy of life on pragmatical, economic grounds defy the principle of leaping as applied to the solar year and month. The cakra-order is fundamental to the balancing of ones life in the fields of action and the countering of the instability of one's cultural time awareness or one's psychological time. The cakra-calendar displays the week order as set to the sun, next to the order of the moon.

Causality: According Aristotle (384-322 v. Chr.) in his Physics are there four different types of causality: to the substance, like in 'the bronze precedes the bronze statue', to the determining form as in 'the form of a horse is essential to all horses and the cause of it that we name them thus', to the doer like in 'the artist constitutes the cause of his creation' and the causality of the norm as in 'I stroll for my health and that is the cause of my strolling'. In vedic logic we find all these four forms of causality back in the form of the purusha as the soul, the essence of the person of the creation, who in creation precedes the ego as the substance thereof, in the avatâra, the god who assumed the human form and thus liberated, in kâla as the doer moving, creating and conditioning everything and in dharma, the norm of the necessity of the justice of God constituting the cause of the piety and the pious person of knowledge. This way is also filognostically not so easily said that (normative) just the religion or the dharma leads to the science of the spiritual person, since the other way around the purusha or the (original) person of knowledge himself again is also the cause of it according the illusion of the (substantive) causality that we here adhere to in a linear sense. So also is the avatâra there time and again as a tree of knowledge from which (formative), like from the index-page of the site, all philosophy, spirituality and religion with Him as the stem and kernel sprouts, and is there also the impersonal of the spirituality relating to the time factor kâla that, as employed in the isolated articles at the site to this book, constitutes the (constructive) cause of the intuitive way of learning. Thus is the filognosy of different forms of consecution to one's emancipating and a one's acquiring of experience (see also logic and the internal fields; and round 16 about causality and logic).

Civil virtues: the regulation of the lust, the money, the religosity and the liberation in service of the filognostic cause, in relation to the being balanced with the order of time in the fields of action.

- Lust: as a young adult, but also later, you fight the being attached with regulation in regard of the order of time; the desire, the lust, the sexual attachment is gradually overcome by regulation. In the voluntary acceptance of frustration of the lust, a mind of penance is needed as said.

- Money: the desire for money is settled by economy. The society taxes the moneymaker and forces him to act responsibly with the means of exchange. Money and responsibility, means and end, must be linked. Money is a burden, a responsibility which, as also Jesus confirmed, can be a serious hindrance on your way to heaven. So this is regulated. On the dole you may not possess more than so much, with a private business you may not evade taxes and with a salary you must be careful not to have a mortgage to high. So material needs and desires are neatly taken care of thus.

- Religiosity: also the religion is there to link you up and remind you of the scriptural truth that you tend to forget about in your material life. Stay focussed is the message in the early stages of emancipation. Also dedicating one's labor to the cause of transcendence is an important directive.

- Liberation: the profit-minded ego can oppose the spiritual mind, and therefore there is the uniting in working for a good cause as a volunteer. At least part of one's time should be reserved for it, just to keep the gate to heaven open and stay motivated for the joy of life shared with all creatures. But that liberation also involves the consciously countering of the time-system of making money and having conflicts in political opposition.

The civil virtues thus seen, of the regulation of the lust, the money, the religion and the liberation, only work progressively if the authentic order is remembered. Religion offers the culture of remembrance, liberation offers the original order of nature and our humanity as an a option of choice that must be served if one also, or even entirely, wants to pull one's weight in society in a selfless sense. Not doing so you will be a victim of the modern neurosis with all its psychological symptoms of a low self-esteem, uncontrolled emotions, anxieties and what not. In general it is good to remember that the hindrances of culture (sex, money, forgetting and ego), of nature (the modes, the climate, calamities) and of your own lack of discipline (your disbelief, your psychology) must be overcome.

The regulation of them in relation to time and the fields of action: the regulation in time of the civil virtues takes, in association with the regulative principles, place in the B, P,C and S- fields of action.

Free Enterprise

• 1) B (of business - artha). The economy is settled in the business field covering a quarter of your life: six hours of work for six days a week practically making for a thirty-six hour workweek of which we have 48 a year (see also dialogue three and four). The b-days extra indicated on the lunar calendar are there to contrast the S- day of your club-life. At these B-days you get together for discussing practical matters in the business sphere or, being on your own, doing other practical studies of some kind (see Full Calendar of Order).

The private interest

• 2) P (of private - dharma). The religiosity is next as an individual daily duty there to warrant the quality of your personal life covered in the private field in which one:
   a - cares for oneself for six hours actively during the day,
   b - cares for one's own nature and body sleeping for six hours each day and one
   c - cares for doing one's personal meditations set apart from the association of the club, the church, the mosque or temple.

The religiosity consists of the talent to retrieve your original nature and sense of duty. Nature and natural time is the form of God you worship in the private sphere. Most people meditate on the t.v. to have a heart for the stories of the world and be committed to what's going on. Not much ego is involved, one meditates on the universal form of the Lord so to speak in the form of His diversity in the world, with in the back of one's mind the silent hope that the sweet person of God will manifest His two-armed normal form before you again in being a friend in the battle of life. One is liberated, finds one's devotion, in the next discussed S-field of one's favorite club, but one finds enlightenment in the private sphere where one takes responsibility for oneself and distances oneself from the world. This can only be done stability under the control of a clock running to the sun. Without it will the karma timesystem sucked in by the t.v. and political railroad-clock will seize you by a soap-series e.g. or a movie watched too late. The t.v. is a means of communication with many advantages, but can also, as said before, be the cyclops, the monster, that locks you up in the house - like Ulysses was in the cave - in false oneness , of estrangement, loneliness and illusion. So you may live this private interest for six days a week tops, but the seventh day you must respect the C-field of the social cakra-days.  

Married people must take care of at least one quality time evening to spend with the family and bachelors must at least once a week spend an evening with a friend, relative or other intimate at home or, being without, at least close the t.v. down for one day to find time for him/herself in an inner association with the help of a good book e.g. These are the P-days on the cakra calendar that never coincide with the C-days of going downtown. The cakra-calendar is de calendar that shows the order of the moon as projected on the solar calendar. Also at the fifteenth cakra-day you must hearten this field but then without the materially endeavoring of doing your job. This is an extra day of study and fasting in the private sphere on which you with your schedules leap back to the dynamics of the universe. Not doing so will your life's tempo with 52 in stead of 48 weeks in a year be too high relative to the lunar order.

Free association

• 3) C (of Cakra - kâma). Following are the holidays not saved up to a 'thirteenth month' of four weeks to lie on a foreign beach at the end of the year you worked. This department of the lust for a natural, unregulated existence free from the cultural dictates is settled at the seventh and fourteenth day of the cakra calendar. They are more or less set to the order we had with the abolished ancient roman, julian calendar with its signal days of a solar Ides, Kalends and Nones. The cakra days or holidays spread through the year are there for the regulation of your lusts. You walk the dog so to speak down town an let it sniff its way around naturally. This builds and maintains your community sense and thus you make friends at the social cakra days.

Spiritual Association

• 4) S (of spiritual - moksha). The liberation is finally settled by the lunar calendar on the signal days of the astronomical lunar phases that contrast and never coincide with the specific B-days thereof. At these spiritual and/or sportive S-days in the club-field one studies the fixations. In the form of books and songs, but also in the form of concepts of association like your favorite game of sport, you respects the rituals of the fixed routines you perform to exercise the respect with; the respect needed to return to the concept of the ether as was fixed by the rules of the game, the holy book or another fixation like e.g. a fixed route for strolling. Thus you are liberated from all materialistic concerns, since you at these days do not try to add to, change or seek it elsewhere. But correcting errors you may always. These are your factual sundays of not working for the money or another result. You only care for getting together then to remember how it all should be in dharma, the original duty to the nature of the soul, in the in moksha being liberated from the karma, the load, the cross you carry in the business field.

In short we say: business and club life balances the virtue of the financial and liberation interests to the moon; and the private and social life balances the being virtuous with the religious and lusty interests to the sun. The cakra fifteenth-days and the two-monthly leap days are there to fast and study and your normal days of work must be balanced in being up for others and yourself for twelve hours with equally resting and meditating for the other half of the day. Not being this systematic, and failing to be of respect for the regulative principles, you will be devoured by the cyclops, the one-eyed monster of the commercial t.v.-time of the karmic system that disqualifies you as a selfrealizer. Do understand that this schedule is but a general directive; if you want to avoid other participants in this must you plan everything a day later e.g., but if you want to meet everyone of it and with it, as also everyone on another frequency, then is this the way.

From the vedic reference they are known as the purushârtas consisting of artha, dharma, kâma, moksha.

See also: The fields of action internally and externally; the cakra-order; html-page of the field table.

Consciousness: state of being; awareness of difference. One is at a certain frequency, time-mode or paradigm aware with a way of differentiating depending on the knowledge of the self (identifications), the body (relations) and the culture (discourse, see picture). Filognostically one speaks of cultural and natural consciousness: culturally a relative and unstable materialistic form of consciousness which, based on material motives, manipulates the time, and naturally a more absolute consciousness based on the respect of the order of the sun, the moon and the stars, as seen in the sky (see also: cakra-order).

One may also speak of ego consciousness and soul consciousness. Ego consciousness is a form of unconscious being which typifies a limited view (darshana) based on a singular type of logic. The consciousness of the soul is more filognostically of all the different forms of logic together. Consciousness in the sense of a consciousness of the Absolute Truth of the lawful natural order is characterized by equilibrium - the balance between the basic views (guna-avatâras, see also the modes) and the degrees of experience or commitment (adhikâri) - and is traditionally mentioned in combination with the qualities of being constant or eternal, and the being blissful. Consciousness, eternity and bliss (vedically: sat-cit-ânanda) traditionally form the three basic characteristics of the soul (âtmâ). The consciousness of ego consists of a limited form of logic resorting under a single type of duality of religious versus scientific thinking where one doesn't automatically find the happiness which is stable and conscious of nature. Other views like the spiritual, political, philosophical and analytical mind are then countered as being more primitive, ethereal, materialistic, speculative, of or more sinful and such. The consciousness of ego is more like the materialistic consciousness mentioned above which we've also called cultural. It is a consciousness which - modern/postmodern - is not stable and characterized by a psychological sense of time or by the neurosis of a problem of consciousness. The consciousness of the soul is more the natural consciousness of a self in wisdom open to all the different types of logic, causality, and intelligence including the ego which then no longer is false (ahankâra) or materially caught in the duality as one says. Put in a table look the two forms of consciousness like this:

Conscious or Unconscious?

On the basis of this table it becomes evident dat the soul as the conscious self of the regulative principles (vidhi) is found when there is equilibrium (the blue fields) and integration (all the fields white and blue) in the three basic values of the divine of the eternal, the blissful and the conscious. When one of the soul, is one considered top be conscious. is one of the ego (the white fields) speaks one consequently of being repressive, unconscious, narrowed, reductionistic or less conscious. The filognostic integration of the separate views then constitutes the equilibrium, the conscious of the complete of the soul that in all vision is present in a equal amount as the silent witness in the here and now with the (in the blue fields) described characteristics. So what it's all about in selfrealization - or the in emancipation developing of one's consciousness - is to find the correct fulfillment with each degree or with each phase of of the evolution of one's experience with the matching basic vision.

- The self (psychoanalytically: the es) finds its fulfillment in the impersonal of the natural truth and is then stable or eternal. To the principle is the self spiritual but not stableand in the political is the self either at its place or of awareness concerning the person.

- The ego cultivated as a form of science or a religion offers an I-awareness which finds its fulfillment in the blissfulness of the
principial fundamental to the reality of the soul. In the scientific with its paradigmatic struggle and uncertainty finds the ego in the impersonal not really the satisfaction of the equilibrium and taken personally turns the ego into a religion not directly according or peaceful with the other ego's in that context (analytically it is then: superego).

- Wisdom is best at its place in the personal because it then results in a consciousness which, as well recognisable in the
transcendental as in the concrete of matter, has its place and meaning. Together with the impersonal self that is eternal and the blissful I-awareness that is principial is, is then the consciousness complete or filognostic (âtmatattva, of love for the knowledge or of the reality of the soul). Wisdom taken impersonally runs into an endless discussion of truths, facts and opinions which, despite of its stability, is constantly looking for its completeness and integrity. To the principle one may with wisdom analyze many a thing, but then is also, despite the in meditation found satisfaction, the integration questionable because the colliding of one analytic ego with the other (the conflict of schools). In the analytical there is no automatic respect for the integrity of the knowledge, or for the the person.

Concerning the integration of the soul in the filognosy it is also true that, bereft of the happiness and the stability, the wisdom one has is all too personal; that bereft of consciousness and stability the blissfulness is of a principial ego which doesn't reach beyond the moral lesson; and that without the consciousness of the person and the happiness of the principle the stability is impersonal and factually empty, completely dry and materially senseless. Thus it becomes clear with the views in combination with the qualities of the soul that one can only speak of a comprehensive filognostic intelligence which due to transcendence is free from an estrangement which is the result of false ego or identification, when the integration of that filognosy via the different levels is achieved by means of the uprooting of the hypocrisy of the illusion of the egotism of each of the twelve forms of being conscious or unconscious.

See further also under materialism en field corruption.

Degree of experience/commitment: According the three modes (gunas) of nature, there are three degrees of experience and commitment. First of all has one with acquiring experience in one's emancipating with the Game of Order the self of the body, then has one an ego of identification and responsibility therewith, and following is there the soul or the wisdom of the intelligence and the experience. The self is of slowness and ignorance with the material or the consciousness therewith, the ego is there of being creative, is there of the knowledge and the selfrealization of order with the movement in nature, and the soul comes in view with maintaining oneself and the goodness being liberated in the principles of humanity. Experience is known as a certain degree of commitment: one is either a beginner, and advanced person or a person acknowledged as being experienced and wise. Filognostically is there in the positive-substantive reasoning to the person (purusha) first the creativity of the ego (philosophy/science), then the selfrealization in the enlightenment of meditation (analysis/spirituality) and then the wisdom of respecting the person with a certain comment (religion/politics). Normative-substantive reasoning to the person is there in the Game of Order another logic of reasoning; then one goes from person to ego to selfrealization (see causality and logic).

Disciplines: the disciplines are called the sadhanas in the vedic reference. They consist of the three basic disciplines of dealing with:
•the facts - science and philosophy (vedic: brahman);
•the discipline of dealing with the principles - spirituality and analysis (vedic: paramâtmâ);
•the discipline of dealing with the person - the personal (religious, profane) and the political (vedic: bhagavân).
They constitute the basis for the sixfold of the six visions or philosophies of filognosy .
The three disciplines are in the filognostic confession associated with the three basic means of knowledge, the three basic elements of creation: space (ether; the impersonal) matter (the local) and time (personal in the sense of certain conditioning; prakrti, akasha and kâla).
Vedic equivalent: trisâdhana; discussed in S.B.
1.2:11 (See also under teachers and emancipation).

Ego: The awareness of self, the concept of I. It is discriminated from soul as being potentially without a conscience. It is often called false when the I is identified with matter. The real of the ego is found in the selfrealization of soul that matures towards selfresponsibility no longer depending on a substituted authority. It is the seat of anxiety as its propensity to identify with the material condition is the guarantee of failure since nothing material will keep its form forever. The notion of a superego refers to a social construction of rules for behavioral conduct which has to define the societal reality around an ideal I.
     Filognostically one speaks of a culturally neurotic ego when, because of a lack of difference in cultural time, a false ego rises in which one in a cramp, in search of an identity, identifies with matters of relative importance and that way wants to make a difference to place and time, where such in a natural sense - to age, vocation, functioning and experience - is not needed: the identical of time or simultaneity as an identity crisis (an identical time crisis; see also time-philosophical).

Election groups: political parties divided in sixteen which 1) are representative for the status-oriëntation of the civil identity in society as divided according the four vocational groups (varna) and age groups (âs'rama), 2) align with a likewise division of ministries, 3) form the basis for the divisions of seats in parliament 4) are fixed in the constitution and in their organization are heartened by the sitting government as being independent of the freely organized coming and going members of parliament organized in the more nepotistical oriented political parties.
    Political parties logically take interest in organizing and providing as much members of parliament for the different election groups and thus be optimally of influence. This is conducive to their programmatic integrity. Individual citizens, who thus, also necessarily with respect for their level of abstraction and experience, are reinforced in their identity of functioning, may independently of the parties also choose for independent members of parliament of their election group and/or have a political career by gaining renown as defenders of the interest of their election group. A civilian normally, considering age, changes his election group minimally three times in his life, but is also allowed to stay with his service delivered to a group standing for another category of age and/or profession (e.g. in education which predominantly stands for the interest of the development of the youngsters). The election groups represent a calculated human rights identity -management policy which precludes one-sided decision making, repression and the neglect of certain societal groups. They warrant a, for the sake of civil political trust, optimal tuning of the legislative and executive powers of state (see further the program for a
filognostically responsible political program (still in Dutch) and a graphical representation of civil identities).

Emancipation: The process of the gradual elevation of or liberation in service to the soul. It concerns the step by step developing of the personality of a self-reliant mature individual. All good education guides towards mature self-reliance and self-realisation. Materially taken it means to become an equal to a certain standard of civilization. Spiritually it refers to the process of gradual liberation beginning with listening, speaking and remembering ending in friendship and finally surrender to the dictates of the soul (pict.). Filognostically it entails the internalization of the authority of the different teachers in the fields of science, spirituality and religion. Emancipation is so the evolution of devotion in one's relating to enlightenment. This consists of nine activities which are the result of the combination of the three different forms of uniting one's consciousness (in knowledge, in work and in voluntary service) and the three disciplines (of the impersonal - the ether -, the local - the material, and the personal - one's time-order).

Vedic is this process of becoming called bhâgavata dharma and is it somewhat differently described.

Stages of development in devotion, the emancipatory actions needed thereto, and the vedic equivalent to it:

Enlightenment: freedom from desire, surrender to the inner voice of logic and reason, the sovereign, selfresponsible attitude with wisdom in self-realization. See also the concept of liberation which refers to the service of or being of service with this position and the concept of schizophrenia as the failure of enlightenment. The vedic equivalent: kailavalya.

Equation of time: the dynamic difference between the clock and the sundial, as determined by the tilt of the earth its axis and the elliptical orbit of the earth around the sun. The equation is a composite wave which from November till February delivers a deviation with a maximum of half an hour relative to a clock that is not corrected. The so-called Tempometer is the - astronomical - clock that counting with the equation always says twelve when the sun passes through the south (see also the page for the equation of time).

Ether: a chemical compound known as 1) dimethylether CH3-O-CH3, 2) a term commonly used to describe the medium of the radio, and 3) classically s the element of the spirit. Below the considerations about the second and the third classical definition.

Historically: a classical term for the medium of the spirit. According to the ancient Greeks was it the substance from which light emanated. In greek mythology the god Aether is the soul of the world. By vedic culture this is corroborated in which the ether as the sky is also called akasha, the element that represents the fifth basic one of creation after fire, water, earth and air. The Supreme Personality of Godhead in vedic theology may, according the Bhâgavata Purâna 11.5: 19 e.g., be considered the personification of the ether and as an element may it be regarded the representation of the supersoul, like with the Greeks. The Chinese, by name of the neo-confucianists, call the ether qi and consider it the basis for the generation of the creation and as that in which it also dissolves. To the way of the human virtues must according to them the troubling of the ether be cleared.

Modern physics in argument about it: In modern time, Einstein built his theory on the denial of the ether since it couldn't all that easy be proven by experiment. Thus he postulated his theory of constants, the so-called theory of relativity he himself preferred to name a 'theory of invariants'. A theory indeed, for something that is difficult to measure, might still exist. And so are variations in the speed of light found in an experiment indicative of a fixed frame of reference like the ether. Ever since Einstein introduced his theory, have there been doubts among physicists whether the speed of light in empty space would be such an absolute constant. The ancient philosopher Herakleitos said that in principle everything is in flux (panta rhei) and the later french philosopher René Descartes stated that empty space does not exist, for according him all the cosmos is connected in force fields. Thus, looking at the stars keeping their place in the galaxy, it is difficult to deny the force field of the galaxy holding them together and possibly influencing the speed of light. Also may, as was proven by modern experiments, light travel faster, e.g. laser light under special circumstances. And so is, being serious about the evidence of the speed of light not always being constant, the stars moving around in the galaxy and the insight of possible and plausible new interpretations, of e.g. Maurizio Consoli, of the Michelson and Morly experiment to measure the ether, the existence of a fixed background by theory and observation confirmed. That fixed background may indeed be described by the concept of the ether or the effect of the electromagnetic force field of our galaxy. In other words leads this theoretical position to the idea that the ether is our life, that the conditioning to the ether, through the cyclic of time connected with it, specifically is formative to our our spiritual as wel as our material life. We therefrom speak of the ether when we relate to that force field and experience our mind in that sphere as the 'sound in the ether ', as the classical hindu-scripture the Bhagavad Gîtâ confirms. The mind, thus seen, springs from the ether in our being identified with the cyclic of the timing of our material actions and finds at the other hand its peace again with the meditative expansion of us souls detaching on the primordial ether of space-time.
   Even though Einstein on the basis of the absolute of the speed of light and his special theory of relativity is presented as being the source for the refutation of the existence of the ether as a material element, must the case be considered differently. Einstein later on in 1920 returned to the subject of the ether when he described it with 'according to the general theory of relativity space is endowed with physical qualities; in this sense, therefore, there exists an ether.' His idea of the ether as being space with characteristics of gravity, is relativistic as opposed to that of H. Lorentz who departed more from an absolute concept of time with the ether. Einstein's insight led to the notion of the existence of different forms of ether which historically can be traced back to the three forms of Vishnu, knowing Garbho- Kârano-and Kshirodakas'âyi Vishnu (Satvata Tantra), which to themselves constitute the three representations of the ether of space-time, galactic space and the curved space of material objects as planets and stars. The first, the ether of space-time, is expansive and linear, the second, the galactic, is contracting, cyclic and creative, and is known as the 'Creator', 'Something' or the Force' and the third one, the planetary or local ether, is electromagnetically determined by the characteristics of the object in space and is also known as the radio-ether. The insight of Lorentz concerning the true time of cyclic nature with the ether is of assistance in confirming the filognostic thesis that says that when the time of the clock is equal to the true time of nature, the instability of the experience of time or psychological time then is terminated (see also the
definition of Time). Thus served Einstein and Lorentz filognostically not each others refutation, but served the two, both in favor of the ether, rather the support of filognostically commensurate arguments. What does perish in this debate though is the notion of the constancy of light speed in a vacuum.

So must filognostically, viz. loving the knowledge, be said: the ether as the effect of the force field of the galaxy, which constitutes a fixed background which might be influencing the speed of light, does exist on classical grounds as well as on the ground of reason and logic, the observation of the order of the stars spinning in the galaxy (the universal ether), the red shift of the spectrum of galaxies (the primal ether), and the gravitational lenses around stars (the local ether); an exitence confirmed by the description of Einstein and the interpretations of the experiments done. Thus constitutes the ether, in its relation to cyclic time, a viable paradigm. This paradigm is defended at this site, as the unifying idea of the combined cyclic of natural time, the expansion of space-time and the stable self-awareness of having a soul of balance - or witness of the time - therewith, which as a paradigm scientifically, spiritually and personally correctly respected, as well offers room to the classical philosophy and theology, as also to the analytical, artistic and spiritual association, as also a to-the-point empirical perceiving, theorizing and experimenting in a mechanistic sense. In fact are the two seemingly contradictory departments of our cultures united when we, with the assumption of a filognostical, or syncretic form of spirituality free from speculations, are no longer denying the existence of the ether.

Conclusion: The concept of ether as known from the classics implies a new paradigm of culture for the twenty-first century which states that, after the geocentric paradigm of Ptolemy and the heliocentric way of thinking we entertained ever since with Galileo Galilei, there is the order of life and thought as derived from the galactocentric relating to the fixed background of the forcefield of the planet and the star, the galaxy of our universe, and all the galaxies of the cosmos that together constitute the reality of the one, but divided ether, the Force so to say. It is for this reason that the Hindus speak of the mountain Meru on which the creator Brahmâ resides in the center of the universe. Ever since we photographed this mountain of stars in the middle of the galaxy heaping about the black hole in the center at Sagittarius A, is the Bhâgavata Purâna 5.16: 7, speaking about it as stretching upwards as far as downwards, not that allegorical anymore.

Implications: Accepting the full reality of the ether, as it always was respected in spiritual and religious exercises to the cyclic of time, must, wishing such practically as a common notion of civil order and sober culture, in the meditations on the cosmic expansion of space-time with it, the ether be kept in mind as a stable time-base for e.g. a cakra-calendar. One then has with, next to the respect for the order of the sun and the moon, e.g. birthdays celebrated in respect of the precession of the equinox, - the drift of the stars in the galaxy who are every year about twenty minutes further up in the calendar-, or a special day set to the galaxy center in remembering the day when we are closest to the point of spin, so that one may speak of a galactic new year (at 2000, O hr 6-7 July). The ether as a stable basis of time also leads to the notion of 1) a tempometer as an improvement to the standard time clocks, and 2) a deregulation of those legal settlements of time that defy the natural order of cyclic time. Thus seen in the culture and thus furthermore also reflected in the educational system, is the concept of the ether of relevance to the personal and collective integrity of the scientific, spiritual, religious and thus also political interest of a truthful strategy of cultural maintenance and order of relating to the forces of nature, we at this site have baptized with the name filognosy: the straight love of knowledge in cultural comprehension.

Fields: in summary 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 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 (see picture).

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 difference in brain function constituting the duality of the causal. 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 purushârthas) 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 jñânendrîyas), 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 (see as well under civil virtues in relation to the fields of action and the time, and under causlity).

See also the page concerning the fields, and the tempometer and lunar table for timing ones days to the sun and moon.

Filognostics: people associated in their devotion of filognosy. There are, according to the degree of experience or commitment, three types: the beginner, the advanced and the acknowledged or 'pure' filognostic. Even though the filognostics are usually found among the devotees of the traditions, or under the believers, constitutes the filognostic the respect for and of the integration of all the nine teachers.

After one year of associating with experienced filognostics under the lead of a pure one, may one take initiation into the status of being experienced by vowing: 'truthfully and faithfull I promise to share and care'. One on that occasion also may receive confirmation of one's 'nick', or spiritual name, representative for ones style of associating as perceived in the filognostic commitment.

Vedic reference:
Adhikâri; beginner: kanishthha, advanced: madhyama and uttama, a pure devotee. See also: the filognostic prayer and the Filognostic Association.

Filognosy: love for the knowledge of self-realisation as inspired by as well the western as eastern concepts of emancipation that together make for  the integrity of the different views, forms of logic and intelligence one finds in modern society on a global scale.

Literally the term means: love for knowledge. The term is used to contrast the term philosophy as not just the love for wisdom or its development is the goal but more the love for knowledge, the spiritual knowledge of Christianity or gnosis if you like, as it is in its entirety. Filognosy is an inclusive way of thinking trying not to exclude anything. In the concrete world the term implies the practice of inducing oneness and harmony of consciousness in the fields of facts (method/science), principles (analysis/spirituality) and the person (personal/politics) by means of contemplation, discourse and service to the natural order of time in association with the ether, as the method for countering the troubles of not knowing (see also the instruction site Filognosy).

History: filognosy, initiated by Aadhar (René P. B. A. Meijer) started as a meditation exercise in a New Age center in the late nineties in Enschede, the Netherlands. Later on it developed the status of a lead of scientific, spiritual and religious reform in general, based on the vedic knowledge handed down from the indian philosopher and sage Vyãsadeva, who lived about five thousand years ago. Aadhar translated the S'rîmad Bhãgavatam faithful, in following the example of his precursor in Holland S'rî Hayes'var das (H. v. Teylingen - 1938-1998), and presented it on the internet. Filognosy as such is his summary and comment to the vedic knowledge involved in reforming his life to the values of yoga philosophy in a narrow sense and the whole field of western scientific thinking, spirituality and the by the person determined politics in a broader sense.

Classical reference: the classical reference for the division is formed by the six darshanas or visions fundamental to the philosophy of India that constitutes the basis for the structure of the knowledge of the Bhâgavata Purâna of Vyâsadeva. To the filognostic version of the sixfold of the philosophical method, paradigmatic science, artistic analysis, the transcending spirituality, the religiously connoted personal and the political of comments and compromising adaptations, is it so, as it is with the original darshanas, that the visions have in common:

  • 1) The concept of a conscious and continuing self or soul.
  • 2) The concept of the cross or workload an individual, family or nation carries.
  • 3) The perspective for a solution of being liberated in service.
  • 4) The acknowledgment of the authority of an established culture of literary reference.

In western philosophy we find with D. Hume in his Treatise on Human nature (I.III-1 - About knowledge) a division in seven terms with which more or less the filognosy can be described as the identity of the similarity in philosophical considerations concerning the natural order of the relations of time and place, to which the relations of quantity, numbers, the beauty and the art of analysis, combined with the quality of the level of transcendence and connectedness in austerity, lead to the arguments of cause and effect in religion and biography of the science of the person, in such a way that in the end the opposition of the politics of societally assuming responsibilities is attained. With the political opposites is the filognostic, contrary to the materialist who identifies himself onesided, then united in his consciousness of the dualities. He oversees the structure, he sees the coherence. Ultimately is the filognostic a yoga-practicioner following the dictum: 'unity in diversity'.

Political relevance: The filognostical found opposition between political parties and election-groups so constitutes the social and personal reflection of the quest for the integrity of :

  • 1) The balance between the fortune and the six basic divisions which as well define the materialism with the conflict of the ego of material compensations and obscurity belonging to it.
  • 2) The virtue of the quality versus the quantity in the internal and external fields of action.
  • 3) The representation of the personal versus the impersonal relating to the source of knowledge in the form of teachers.
  • 4) The identity and age of status-orientation groups and degrees of experience with which the game of societal order is played by each and everyone.

In short is filognosy politically concerned with finding the equilibrium of the virtue of the representation of the identity.

Etymology: the word filognosy is derived from the greek word filo - love and gnosis - knowledge. Thus the meaning in the sense of love of knowledge.

Vedic Equivalent: the spiritual knowledge of filognosy is closest to the vedic term âtmatattva; which literally means, the principle or reality of the soul, which is also described as spiritual knowledge in general.

Philosofical classification: philosofically may filognosy be described as naturalistic idealism.

Logo: symolically presented, looks, after the prayer of filognosy, the integrity of the filognostic commitment like this:

See further:
- Filognosy or the Orde of Time - How to have a life? A good introduction to the field of filognosy is formed by the introductions and the synopsis of the different sections of the site The Order of Time.
Filognosy - basic instruction site offering definitions, so-called rounds, filognostic art, a list of basic terms and more.
The filognostic Confession - the basics of the filognostic tenet summed up in 170 articles.
A Small Philosophy of Association - filognosy clear about the political implications.
- The
hypocrisy if one is not integer with the civil virtues, the fields and the principles.
The GameWiki page on filognosy.

Galactic year: a year described by one revolution of the earth around the sun in relation to the center of the galaxy (localized at Sagittarius A). This year is actually a galactic day for it takes about 226 million years before our solar system has made a real year in describing one full circle around the galaxy center. The galactic year is of importance in relation to the respect for the ether and the long term cultural and personal continence with it because it steps up with one day in about 71 years forward through the calendar (see galactic time pages).

God: most often God is understood to be a person of a transcendental nature, also called the Lord. Since several Lordships stressed the importance of not being God themselves but just being the prophet, son or teacher of God, the term impersonally refers to a mystical omnipresent all-knowing and worshipable Supreme Being or Supersoul. Scientifically the term seems to refer to the power (or the soul) of the (omnipresent, all-knowing and respectable) conditioning cyclic of time in relation to the ether, or the 'Force', determining the material structure and consciousness of any living being. It is clear that God can be anything or anyone while the reverse is not true, being just an element and not the category. Thus God is a person, while at the same time the person is not God (also see pict. of types of divinity and pict. of the opulence or wealth of God).

• There are three characteristics of divinity: maintenance, creation and destruction (see modes).
• There are three qualities: eternity (from the constant witness that is the
soul, consciousness (of the natural order of the sun, the moon and the stars, and bliss (the result of doing yout duty, of dharma).
• There are three schadows: infatuation from attachment, dictatorship from false authority, and madness from a lack of discipline..

God can filognostically, to the degrees of experience, also be described as the Self of the selves, the Ego of the egos and the Soul of the souls. God as the Force or as 'something' is in a multicausal sense understood to be the impersonation of the ether, or the other way around the ether as the reflection of the integrity of the person of God (see also modes).

* Vedically one knows God according to the Upanishad (the philosophical nucleus) as the Complete Whole, called OM PURNAM. Unknowable, but still an unmistakable fact.


Hypocrisy or equilibrium?
Hypocrite is one when one is keeping up appearances, when one acts as-if while one in fact doesn't know or didn't succeed in figuring out how to combine an outward correctness with the inner harmony and balance of an essential virtue. Thus it becomes evident that the counterpart of hypocrisy is formed by the virtue of an inner equilibrium; or that one the correct way is virtuous with one's external behavior in the different spheres of life or fields of action.

Equilibrium is there with the 'heavenly virtues' (see the Confucianism of Zhi Xi) when one properly matches the virtue and the field (source: Hinduism - khetra) in accord with the order of time (see filognosy and Islam); in other words, when the ether is no more clouded. In matters of business is one then dutiful with the money, in private is one then of insight in the religious sense, concerning the ego is one then humane and trustful and in one's clublife dominates then the certainty and propriety of a ritualized respect.

Hypocrisy on the contrary is when one clouds the ether by not respecting the regulative principles (see also values), so that an ego is formed characterized by false appearances. In terms of business matters serves the falsity of dutifulness then the masking of deceit, exploit and price-fixing. Private serves the falsity of the understanding then the masking of calculation, attachment and infatuation. Concerning matters of the ego serves the falsity of acting humanly then the masking of the hysteria, inequality and a personality cult. In the field of one's clublife serves the appearance of a formal correctitude the masking of a sexual obsession, institutional power and favoritism. Each of the thwelve forms of hypocrisy implicates a policy of deception in which one is virtuousin the wrong context or in which one with one single field interest tries to cover all virtue. Thus is then in the field of business activities the striving for religious virtue simply deceptive, the regulation of lust exploitation, and the striving for liberation (from competition) a falsy fixed price. Thus is the ambition to make money in the private sphere calculation, the regulation of lust in private attachment and is striving for liberation in the private sphere infatuation. To get the ego healthy on the basis of money is drawing attention or unsollicited advertising, based on religiosity is doing the ego a form of inequality and is the endeavor to find liberation in it a personality cult. In the field of associating with others when one in a club strives for the regulation of lust is a sexual obsession, the religious constitutes so a heartless institutionalized power, and the striving for money is then a form of favoritism. One could also state that hypocrisy is the result of ulterior motives.

see also: values, principles, principles, fields, filognosy, materialism.

Identity: Being identical to oneself, to the same continuing life, the sameness of essential character. It usually refers to the image people have of oneself and the accordance of that image with the way one sees or wants to see oneself. Familiar with oneself, there are positive identifications. The opposite is defined as estrangement. Formal identification is called problematic as the real (unique) person seems to disappear in the uniform of a group. Materially the term refers to being properly oriented in one's selfimage to the here and now in the space-time of one's body. Being disturbed in this belongs to the definition of mental illness: one is depersonalized or disoriented not aware of one's responsibility for the place and timing of one's own body. Filognostically mankind is known to suffer an identitycrisis being - politically - split up (divided) in the awareness of place and time: the international pragmatical timesystem threatens to devour the person and his culturally authentic identity in his feeling of natural timing to his own place (the soul of that being denounced as a bad or nationalistic ego). Therefore one is filognostically considered self-aware having realized a formal (material) identity without losing oneself in the uniform or other behavior of a group. The formal of the sixteenfold identity of the status-orientation is settled to the four vocational interests (of being a friend, a provider, an initiator, or a person of guidance) and the four agegroups constituting the status (youth, young-adult, middle-aged and old-aged; see also color code, the pict. and the The Game of Order).



The falsehood of the civil status-orientation of identity is checked in the eight levels of abstraction that offer the transcendence or the metaphysical and thus facilitate the freedom of choice and relativizing that one needs not to end up in a class-struggle or a caste-system. This transcendence is accompanied by a certain understanding for the necessity of the different operators, or functions, of the identity at each level and to each degree of commitment or mode of experience (self-ego-soul), to which is found a refinement in 24 identity-functions. Identification devoid of the motives of the soul is considered the cause of attachment (which leads to a loss of intelligence). Vedic: varnâs'rama-dharma (see further the wiki-page on identity).

Illusion: something false taken to be true. Usually applied to the difference between being materially identified and spiritually directed. The impermanent or material is considered illusive as it is doomed to change while the management of the form, the spirit resulting from alignment with the soul, and the soul itself is considered eternal as it refers to the invariance of self-awareness and the reality of change, time itself. Vedically seen is illusion the 'not-this'-awareness (mâyâ).

Illusion or truth? Thus one thas to the concrete of nature the three basic elements of which we are certain and are there also the three disciplines of the respect for the integrity of the completere thereof. Set against eachother one thus has a scheme showing nine realms of knowledge of which we either speak of illusion or truth, depending on the quality of the equilibrium one has to the civil virtues of the alignment with the soul:

With the time order we factually respect the time.
With the law are we principled with the
With the religion we are personal with the
With the power we are factually in favor of the
space we occupy.
With the intelligence we are principled with the
With the ego we are personal with the
In our labor we are factually concerned with our
In politics we are principled with the interest of our
With the capital we are personal with our being
materially groomed.

In these realms of knowledge we speak of either illusion or of truth; in other words, the time order can be false (standard time) or be true (natural time); the law may be false (legal settlement of time) or be true (to the human values and the commandments); the religion may be false (to the linear week order) or be true (directed to the sun and moon); the power may be false (going against its nature) or be true (with respecting nature); the intelligence may be false (paradigmatically divided) or be true (syncretically aligned in filognosy); the ego may be false (in identification with the material interest) or be true (as the I of the soul); labor may be false (with an ulterior motive) or be true (voluntary without an ulterior motive); poltics may be false (to the interest of the party) or be true (to the interest of the election group and the order of the election groups); and capital may be false (serving selfhood) or be true (in service of righteousness).

Vedically seen is it the 'not-this'-consciousness. The mantra to curb it: neti, neti or: nor this, nor that.

Illusion in filognosy. Filognostically we speak also of illusion with the supposition that a single form of logic would be the only form of logic in association with the three basic disciplines of one of the four operative causes of the person, the form, the norm and the doer: the logic then may be true and valid, but is nevertheless a perfect causal illusion because one is not aware of the fact that just as well, with another order of reasoning, another just as valid type of logic may be found. In materialism this type of illusion is common practice.

Intelligence: in short the sum of experience. Psychometrically it is the level of accomplishment relative to that of others with the same age. Spiritually it is the ability to align with the interest and values of the soul. From this the definition of stupidity is derived: it is stupid to defy the ideal. (see also fields)

With the intelligence as a form of, a kind of, discrimination, we speak in filognosy of three main types of intelligence:

a) the internal intelligence of the fields of action associated with the different parts of the brain,
b) the external intelligence associated with the
fields of action in the outside world and
c) the integrative or filognostic intelligence relating to the different forms of
logic and causality.

And thus we have internally:

1 - an intellectual, abstract-intelligence of the gray cells, the cortex,
2 - an emotional-motoric intelligence of the lower centers,
3 - a perceptional intelligence of the back-brain,
4 - an intelligence of the personality and the initiative which is frontal and
5 - a spacial intelligence, or the spacial ability, which is of the right hemisphere and rather "macsculine" and parallel, and
6 - a language-capable intelligence wich is of the left hemisphere and rather serial and "feminine".

Externally we then have:

1- a material, practical intelligence of math and dexterity in endeavoring,
2 - a moral or religious intelligence of
liberation in individual self-responsibility,
3 - a spiritual intelligence which is of
enlightenment associating in unificiation and
4 - a socially concrete intelligence which is more of the
ego living to its lusty nature to have a good time.

To the integration of the intelligence we then also have, epistemologically:

A) the six forms of filognostic intelligence associated with the six views of the logic to the disciplines and the causality, together with
B) a seventh, viz. the constructive intelligence, which is evolutionary or emancipatory and stands for an simultaneous evolution of all the views of the intelligence. (see
C) Further are there epistemologically also the, from a material perspective, non-valid forms of intelligence which represent the five forms of meditative intelligence: the three visions which are the positive-formative, enlightened-normative and liberated-substantive ones that each for themselves confirm their own disciplinary reality with a separate type of intelligence, together with the into the two forms of constructive, evolutionairy logic decayed intelligencies of: 1) an intelligence directed at the past, or a retrospective intelligence, and 2) one standing for the meditation on the future, viz. a so-called prospective intelligence.

With all these forms of intelligence evolved in a balanced manner one may be very intelligent in a filognostic way, but still be af an avergage score with an achievement directed intelligence-test.

Level: levels there are eight. They represent the level of abstraction typical for an individual or an individual identity. These levels lead to identity operators defining the different degrees of experience or modes a player of the Game of Order has (see further transcendence)

Liberation: redemption, the goal of spiritual exercises. Often associated with the concept of enlightenment. Opposing to enlightenment as being the (sometimes sudden) result of detachment (think of "a sigh of relief" when something drops away), has liberation a broader meaning in the sense of also arriving at a concept of servitude to that which brought the enlightenment. While enlightenment falling short of formulating what should replace the burden that fell away carries the danger of psychic derailing, is liberation seen as a higher purpose because of its including the idea of service to the ideal, God, the soul, the Order or the community. The concept of liberation especially pertains to realizing a relationship of servitude in the spiritual field. At the material level one speaks of attachment if the action is not subservient to the spiritual goal (e.g. watching t.v. out of 'love for the fellow men' can be a liberation, on the condition that one is, to a spiritual authority, able for a day to say no also to keeping distance that way).

Logic: in filognosy we speak, according its the six points of view, about seven forms of logic set apart by their operativre cause - viz. the four forms of causality - and the discipline one departs from. Since each of the three basic disciplines represents a certain causality, is one thus logically spoken in different ways reasoning from the one disciplne towards the other. The disciplines on the basis of which one reasons we call, to indicate the f0rm of logic:
   1) from the facts, positive,
   2) from the principles enlightened and
   3) as reasoned from the person liberated.
As for the
causality is the logic named:
   1) formative in reasoning towards the facts
   2) normative in reasoning towards the principles
   3) and substantive as reasoned to the person,
   4) constructive in the equally reasoning to all three at the same time, that is to say in the gradually building up evolutionary wise or
De three
basic disciplines concerning the a) facts, b) the principles and c) the person, as well serving as the point of departure as the targeted end, then deliver a permutation of the abc-sequence which thus defines each of the six filognostic views as a certain type of logic:

• abc: the positive-substantive logic typical for politics.
• bac: the enlightened-substantive logic typical for religion.
• acb: the positive-normative logic typical for analysis.
• cab: the liberated-normative logic typical for spirituality.
• bca: the enlightened-formative logic typical for philosophy.
• cba: the liberated-formative logic typical for science.

The seventh type of logic to the constructive cause departing from the three basic disciplines is a self-referring type of logic which in fact terminates itself: it is the logic of the meditative mind finding its peace in the realization of the reality of the here and now. Other forms of logic such as the selfreferring liberated-substantive, the enlightened-normative and the positive-f0rmative type of logic are likewise self-referring circular forms of reasoning which simply to the logic constitute the self-confirming of a vision and which filognostically are seen as forms of logic that actually are of no validity because of the selfreference. These also we then see as forms of meditative minding suitable for the self-correction of a vision.

Matter: The object of sentience that by definition of perception must change (its place & form). Matter we know in three: solid, liquid and gaseous. Light is the thinnest form of matter van matter. Light particles may, quantum-mechanically, also be waves. They are in fact packages of energy behaving according the way one treats them. That is what quantum-mechanics means in physics.

How matter originated and to what it belongs:

- Basic elements: matter constitutes a basic element of nature; in reality we have three of them: the time, the space wich as a force field is also called the ether, and matter. These elements cannot be reduced to any other element, and are therefore called basic elements; a kind of holy trinity fundamental to the entire creation of spirit life and form (see pic).

- A condensation of energy: matter is seen as a condensate of energy in many different forms or atoms: the primal ether or primal potency of the force field of timespace concentrated itself in the beginning of the creation electromagnetically, solidified so to say into clusters of galaxies and planets around stars, because the primal energy of the big bang, as a reaction to the initial expansion, was subdued to the conditions of cyclic time. Thus after an initial expansion - the big bang - rose a countering power, the attraction, which next condensated the universe and conditioned it in patterns of spin into life forms.

- Opposing forces: matter owes its existence thus to the fact of the opposing forces of nature of attraction and expansion wich together make up the equilibrium of a relatively stable universe. Matter is a manifestation of the principle of attraction in the universe which is founded upon the cyclic of time. For that reason is matter always in flux, the way the greek philosopher Herakleitos said it: panta rhei, everything is on the move. Relating to matter one also speaks of gravity: great quantities of matter like the planet earth form a kind of magnet which keeps together all the energy and attracts objects in outer space like the moon.

- matter as a one-sided opinion:we speak of materialism when culturally is not sufficiently taken notice of or counted with the two other basic elements of nature, knowing the factors of 1) life (the threefold of natural tijd) and 2) spirit (which is the result of the difference created under the influence of the ether), and one thereto on top thirdly pushes off against, or is in denial with, the integrity of the three basic elements: de person in a narrow sense or God in a broader sense (see further under materialism).

Vedic reference: matter is called prakriti, the primal ether of the undifferentiated energy is called pradhâna, the ether is called akasha and kâla is the time which threefold is also called trikâlika, and the person of God, the integrity of the so-called complete whole (om purnam) is the purusha. All these terms are fundametal concepts in vedic philosophy.

See also: the modes of nature as the natural basis of our existence. The definition of filognosy as an expansion to, or variation, or form of logic with the threefold of the universe.

Materialism: is the philosophy reducing everything to material, quantifiable entities. Materialism is characterized by a certain morality which simply amounts to the preference for animal values of the 'I' and 'mine' of the primary eating, mating, sleeping and fighting, in which fighting stands for the competitively being obsessed with sex, money and power as the goals in life one dreams of as the bringers of happiness and freedom. This type of thinking opposes idealism which seeks its happiness more in servicing the spiritual ideals of knowledge, togetherness, and consciousness, enlightenment, evolution emancipation, implying a metaphysical, spiritual or dreamt reality next to the existing imperfect material world of matter, on the basis of the more classical, philosophical and theological, divine values and purposes of man as the highlight of evolution. Those values can filognostical be described as the human ones of the duties to share, care, be truthful and faithful as the preconditions for a satisfying human society. In filognosy are both the views of idealism and materialism the inevitable flip-sides of concept of a multiple causality which, with a lack of discipline in the management of time and the association, not only materially (to the form) and ideally (to the norm or the nature) may be found in opposition, but also personally (substantive) and impersonally (to the doer) opposing political being conflictive can go awry. The basis for the filognostic integration of the the causal mind id with the Greek found with Aristotle and with the Indians with Vyâsadeva. Multiple causality is also known to have a disease-model: a criminal (a psychopath, sociopath of sex-delinquent) is a freaked-out materialist, a lunatic of schizophrenic person is a freaked-out idealist, a freaked out impersonalist is a compulsory neurotic with a private religion and a freaked-out personalist is a phobic person or one suffering and anxiety-neurosis who suspicious with his respect gone for his normal fellow man trusts no one and tends to addictions. Freaking out is the consequence of having lost control when the compensations in the one-sidedness of the discipline fail. Ignorance, a lack of knowledge concerning penance e.g., is the fundamental cause of human suffering, and to serve the purpose of filognosy, the love for knowledge is the cure - the way collectively as good as everybody more or less already does, be it not all too conscious, by means of the social security system and the U.N. e.g., being obliged by law in respect of the human rights.
     With as its antonym the term transcendentalism or idealism, is materialism the mental affliction of confusing purpose and means. Fame, riches, renunciation, beauty, power and knowledge, are no purposes but only means to arrive at the person, honest sharing and service, unification, analysis, order and the weighing of things. To be liberated in service of the integrity of these ideals, viz. the Supreme Personality of God, is the personal purpose, freedom from illusion, to be sober, is the scientific purpose and enlightenment with love for the regulative principles is the spiritual purpose. As a disease, or deranged state of being, is the affliction , next to the three before mentioned types of mental disease based on a failing type of logic in the case of idealism, personalism and impersonalism, described in four syndromes according one's failing in the regulative principles of truth, purity, penance and compassion, which by a normally healthy human being are respected. These syndromes, that one may also consider to be political fixations of a to psychopathology tending attitude of defying the law of time - which keeps everything dynamical and to the moment conscious -, are described as follows:

1) Relating to the truth: the chronic exhaustion syndrome: from being estranged from the natural order, especially from the dynamics of natural rhythms, spins one away from - as 'the lie rules' - the force field of the natural ether and the by evolution genetical fixed conditionings, and is one wearing down in compensations like managers-syndromes in which one is unable to revoke the entropy at the basis, in uncontrollable care-systems which, as if they were failing religions, iatrogenical more and more become a problem to themselves and in failing educational systems unable to remedy a failing home situation and a lost generation of youngsters; one also speaks of a cultural neurosis in this context, of a no longer effectively operating culture. The danger, by some felt as a constant threat, of more or less suddenly occurring personal, or else collective decompensations in individual-social, and collective-national and international political en societal chaos, crisis and civil warfare, addiction and suicides, is especially looming with this syndrome.

2) Relating to the purity: the perversion syndrome; because of counter-natural behavior develops one character deviances consisting of justifications and cultivations of weaknesses and compulsive, mechanical and chemical sexual behavior which constitutes a threat to the personal integrity, general health, the intelligence and the stability of long standing relations and faithfulness in marriages; the syndrome makes, apart from sexually transmittable diseases, for selfhood and undermines with impiety the professional and voluntary societal state of general care and common servitude in compassion with ones fellow man.

3) Relating to the penance: the syndrome of economical imbalance; because one with a lack of penance puts the money first as the godhead of liberation, gets one illusioned about the freedom that would result from acquiring and possessing money and/or possessions, including a mentality of competition, gambling and speculation. But from this, one rather arrives at societal inequity, national and international political tensions, a security-policy out of bounds and a poorly functioning economy with unemployment, which is characterized by an excess of passive, privately owned, capital at the one hand and poverty at the other. Also does a lack of penance in this category contribute to chronic diseases as a consequence of the obesity resulting from not fasting and offering, general job-related forms of stress because of one-sided and dreary lifestyles, and hart and vascular diseases because of bad eating habits and a lack of physical exercise at the one hand and a shortage of rest and sleep at the other hand.

4) Relating to compassion: the chronic violence syndrome; because of structural violence beyond necessity against plant and animal life is individually for man the joy of life lost which rises from sharing the planet (or 'paradise') with all living beings; increases in the spirit of predation seeking one's happiness in other matters, the mutual distrust and decreases the compassion, and grows with the need for more living space or territory, the chance of personal derailment with people dropping out, the chance of meaningless violence at home and in the streets abreacting the wrong spirit, as also the chance of collective conflicts fir the same 'I" and 'mine' reasons. Furthermore is, at a mondial level demanding too much space for agricultural activities in defiance of free nature, the ecosphere disturbed, increases the desertification (fight that and not the inhabitant of the desert), decreases the biodiversity on land and in the seas, and is there thus also an increase of natural disasters.

  Materialism can filognostical as a confusion between means and ends also be considered as 1) a lack of balance, or mismatch, between the opulences or forms of fortune of one's welfare at the one hand and the order of life and thought belonging to it at the other, ands 2) as a form of corruption in taking the means for an end. One's thinking, out of balance in and corrupt with the fields of action, and the civil virtues, then erodes to an -ism, a one-sided conviction, which, at the cost of others, is bent upon a certain notion of happiness rather demonstrating the deficiency of the conviction in question. Philosophy is in balance if it consists of love for knowledge, but heading for, or driven by, power e.g. degrades it to relativism, the propensity to discard, out of a need to control everything, all absolutes in the way of that control. And so are there thirty forms of corrupted and uncorrupted materialistic imbalance in relation to the six forms of balance that stand for the integrity of the opulences in relation to the six visions of filognosy as a formula 'The method of the intelligence, is the power of science , in which the analysis of the harmony, (//), is united in the renuciation, so that the fame of the person, is heard of as the riches.' (see also opulences, hypocrisy and the synopsis).

Meditation: serious consideration according to a plan. Leading the mind back to the here and now. The conscious act of aligning the mind with the (values, knowledge, individual and social reality of the) soul. As with meditation a process of deconditioning is triggered, the energy released by the process is usually bound by means of exercises: prayer, bodily postures and rituals. The classical warning is that meditation without properly binding the energy in accord with the ether and its natural order of time, being released gives the danger of deranging mentally and socially. The binding of the energy constitutes the alternative to the abreaction which aligns the ego with the body when unleashing the energy is done without a plan.

Filognostically we speak of five forms of meditation:

1 - the meditation on the facts (here and now),
2 - the meditation on the principles,
3 - the meditation on the person,
4 - the meditation on the past,
5 - the meditation on the future.

The first form is the ultimate decisive form (see also intelligence).

Miracle: An exception to the laws of nature escaping scientific verification since it cannot be repeated at will but is dependent upon the necessity of grace. Miracles form the proof of God a Lordship can deliver as, scientifically taken, incidentally the power of time conditionings can prove to be stronger than a law of nature. Also the power of magicians depends on the ability to manipulate the conditioned expectations of onlookers by diversion and proper timing. This makes it difficult to distinguish between miracles and repeatable tricks. Another way to define miracles is to consider them as being an imagination of reality itself ('reality itself imagines') proving matter just to be a kind of thought; an idea akin to that of quantum-mechanical indeterminacy.

Modes: there are three modes. They reflect the degrees of experience of a player in the Game of Order. The three modes are: self-mode, ego-mode and wisdom-mode. The modes represent the three basic disciplines of filognosy. They are also called the modes of nature in accord with the passion or movement, the ignorance or slowness and the goodness or knowledge. Pick a mode and surf on to your mission to find an identity operator. A third reference is formed by the three forms of divinity: maintenance, creation and destruction. The vedic equivalent is called gunas (see pic.).

Neurosis: literally it means to have weak nerves; it is the more or less chronic state of being unsure of oneself regularly running into states of fear. It is considered the normal state of consciousness of modern man being confronted with the schizoid of the ego society caught in oppositions which is therefrom effective. Often psychotherapy is mentioned as the best cure, but it is generally doubted whether therapeutic discussion will change anything to the schizoid condition of being adapted to modern society. The filognostic cure means to develop another consciousness of time thus managing a resistance against the normal diseasing conditioning-force of material attachment.

Operators: basic identity functions differing to the levels of abstraction and the degree of experience. There are twenty-four operators (see the Game of Order: Levels).

Opulences: the six forms of fortune which one, as the means of knowledge, has in mind in the defense of the six visions of filognosy. To each vision belongs a specific means of fortune: philosophy (the method of arguing) builds on knowledge. Science builds on power, the grip of a paradigm or of an instrument of measurement; analysis builds on the ideal division, the beauty and harmony; the connectedness of spirituality builds on the renunciation; the religion or religiosity builds on the fame; and the comments or the political builds on the riches (see picture).

Linking an opulence to another vision results in the form of the imbalance of an -ism, a materialistic, one-sided notion, a folly making for a compensation which is unstable in society. One is corrupt with the opulences if one takes these means of knowledge for ends. Balance though with the opulences results in the six cultures to the defense thereof which (only taken) together constitute the integrity of filognosy: Hinduîsm (the culture of knowledge), Buddhism (the cultivation of sobriety): Taoïsm (the culture of harmony in duality), gnosticism (the culture of spiritual renunciation and unification in between the scientific and the culture of the person), Sufism (the culture of the integration of the religious) and Vaishnavism (the actual political culture of the comments to be integer - Vishnu - with the riches - Lakshmî).Vedic equivalent: bhaga, classical gnostic equivalent: pleroma.

Person: the self of logic and reason; the unity or integrity of the consciousness of time. In the second sense is the notion of the person related to the concept of the ether.

The person is filognostically also known as the integrity of the trinity of the soul, the spirit and the ego (
pict.). The soul is the (in holiness) shared selfawareness, the spirit offers the freedom of choice and he ego is one's identifivation with one's self-interest, the I-awareness.

The personal constitutes one of the three basic vision in
filognosy. The other two are one's thinking in favor of the factual and one's thinking in favor of the principles. Filognostically consists the duality of the personof the opposition between the church and the state, between the personal religious experience of life at the one hand and the politics of one's free expression at the other hand. These represent the duality of the vision one has on the personal wich one develops with the opulences of time: the riches and the fameas the knowledge means to arrive at self-realization.

Vedic reference:

The logic for the sake of, in the direction of, or towards the person we call substantive.

The logic of thinking from the person out to the world or towards the essence is called liberated logic.

Zie ook: Psyche| God| Visons| Tetrade en Triade

Prayer: A filognostic prayer is a mantra, or a sound vibration to get rid of the ruminating mind. The mantra most primal and true for every language and thus also of use in filognosy is the sound vibration of AUM, the primal vibration uniting all other sound vibrations. The basic prayer of vedic reform in filognosy says: 'truthfully (sathya) in compassion (dayâ), austere (tapah) be faithful in purity (s'auca)'. This is the text following the Sanskrit of the regulative principles of uniting the consciousness in yoga with the so-called vidhi. In summary it says filognostically (see also: logo, picture):

May peace with the natural order, (pax)
rule the world in respect of the truth,
sharing all with each in moderation,
faithful to the cause of unity

- Other filognostic prayers are the great verses (great: can as well individually as together, as well in silence as aloud be performed):

"With the Ether, with the Time,
with each other, free sublime.
Sing together, listen, partake,
talking, down town, working, awake."

"Proper weighing, non-illusion,
getting art, above confusion,
know the Best One, free expression,
all the six, is my confession." (

The meditation-mantra for the ether (expressed when one does one's yoga-exercises):

"Aum..., earth, the ether, heaven;
that vitality we pray for;
the grace of God for everyone;
the mind pure in harmony.

De vedic reference for this mantra is the so-called gâyatrî-mantra.

And the food song, to be expressed when one together partakes:

"This body itself ignorant,
the senses toiling not a friend.
The soul obscured in lusting first,
one's apetite a lasting thirst.
The tongue thus of one's body is,
most difficult to do of all that is."

"So good for us o My Sweet Lord,
you grant this food to Your accord.
In self control now this tongue subdued,
will this food now by us be chewed.
Your goodness we owe this for sure,
the two of You graceful ensure:
For the Song, for Always,"

"With the Ether, with the Time,
with each other, free sublime.
Sing together, listen, partake,
talking, down town, working, awake."

"The food of Love!"

"Cakra!" (filognostically rephrased from the vedic vaishnav version)

a filognostic prayer is a mantra. The basic prayer of vedic reform in filognosy, that following the Sanskrit to the regulative principles of uniting in yoga with the so-called vidhi speaks of 'truthfully (satya) in compassion (dayâ), austere (tapas) be faithful in purity (sauca)', says in summary filognostically (see also: logo):

May peace with the order of nature (pax)
rule the world in respect of the truth (veritas),
sharing everything with each in moderation (temperantia),
faithful to the cause of unity (patria).

Other filognostic prayers are the great verses (repeated for clearing the mind):

With the Ether, with the Time,
with each other, free sublime
Sing together, listen, partake
talking, down town, working, awake.

Proper weighing, non-illusion,
getting art, above confusion,
know the Best One, free expression,
all the six, is my confession and the meditation mantra.

And the mediation mantra for the ether (spoken when doing yoga-excercises):

Aum...,earth, the ether, heaven,
that vitality we pray for;
the grace of God for everone;
the mind pure in harmony.

The vedic reference for the latter mantra is the so-called Gâyatrî-mantra.
See the
indian bhajans they're partly derived off.
See also:
vow, meditation.

Principles: the rules of thumb for proper conduct in filognosy. They are derived from the basic values and constitute the basic commandments so to say. In the game and the threefold of the filognostic disciplines constitute the principles the nucleus of the spiritual discipline consisting of transcendence in gnosis and consciousness of the duality in analysis. As the regulative principles they stand for: no lies and no intoxication, no promiscuity, no stealing, and no meat eating. As the fundamental values for our humanity and the soul are they: truthfulness, cleanliness, penance and compassion.
The principles prepare for the rules of
the Game of Order:
Respect the truth, no escapism.
Stay loyal, do not abuse or cheat.
Share what you have, do not gamble on any profits.
Respect all living beings.
Christian reference: the commands not to lie, not to kill, not to steal, and not to covet.

Vedic reference: vidhi - satya, dayâ, tapas, sauca.

Profiteer: filognostic equivalent for sinner or fallen soul. To the ideal of full selfresponsibility everybody is a profiteer taking more than is returned. As with the classical concept of sin is taking profit supposed to be the drive of moral consciousness: it makes one guilty and obliges to pay moral and material taxes in the form of commitments and money.

Psyche: human self-reflection. Can be ego, can be soul. Also used for mind, vital essence and spirit. The psyche is known to cover four departments of reflection: thought, sentience, volition and action (pict.). See also under Soul.

Psychological time: the instability of one's time awareness. It can be defined as the difference the clock makes with the sundial. It is as such a quantifiable variable open to behavioral research. In a wider context the term refers to the experience of timeless time or sacred time. Absorbed in activities or meditating, one tends to forget the time. Entangled in material activities one suffers the time. Thus there can be instability in one's timeawareness. The instability of ones psychological experience of time which results in the psychic trouble of having symptoms of neurotic uncertainty and compensation as found in the being entangled, are attributable to the cultural framework of materialist society that manipulative with time makes for an estrangement from natural time, resulting in cultural friction or system stress. The cure for the negative of psychological time is found in the cakra-order and the filognosy belonging to it which restores one's natural consciousness (see also time).

Reality: State of being. To the soul God is the reality, to the spirit space, to life it is time and to form it is matter that is considered real.

The entirety of the manifest reality we may consider, in accord with René Descartes, as a transformation of the ether, or of space with its material qualities like Einstein defined the relative ether. That space-energy expresses itself vedically, according the so-called 'purusha-avatâra's], as the three forms of Vishnu, ultimately in the manifestation of the elementary particles that are controlled by the four fundametal forces of nature fundamental forces of nature. Vishnu is the Bhâgavata Purâna considered the embodiment of the ether, the first effect of creation. In that sense we know the reality as consisting of the cosmic order (timespace), the universal order (outer space beween the stars) and the local order (curved space around the luminaries).

The duality of the manifest (''apara'') and non-manifest (''para'') of time, space and matter, the 'holy trinity' of physics, constitutes the knowledge means of the opulences which lead to the self-realization of man in his six fundamental views. The time constitutes the life of the universe, space is the classical realm of the spirit en matter constitutes the objective form subject to analysis and transcendence.

- Life: Time constitutes the duality of the fame and the richesthat lead to the religion and the politicsof the filognostic axis of the [[person]].

- Form: Matter constitutes the duality of the beauty and the renunciation that lead to the artistical and the analysis at the one hand and the transcendence at the other hand of the filognostic axis of the [[principles]].

- Spirit: Space leads dually conceived along the filognostic axis of the facts to the intelligence and the power of the culture of dealing with facts, which is known by the perspectives of philosophy (the methodical approach of mindfulness) and science (the paradigmatic control with machines)

* Vedic reference: ''brahman'', ''prakriti'', ''purusha'', ''avatâra'' and ''guna''

See also: matter, opulences, filognosy, modes, The Paradigm of the Relative Ether (chapter 5 from the Pamphlet for a New Energy Policy), (5D)Kompaskwadrant (a spacial representation of the axes of filogosy, pict.).

Schizoid: the mental state of being internally divided. It is considered to be the state preceding psychotic derangement in which the individual runs into a chaos of selfreflection. Also used for modern society opposing against nature and itself running into the chaos of warfare at times. Materialism, with its characteristic ego of opposition, thus constititutes the breeding ground.

Schizophrenia: the mental state resulting from enlightenment without discipline. It is considered a severe mental illness for which there is no medical cure as the attainment of spiritual selfreflection cannot be undone unless severely blocked by psychopharmaca making another hell of existence. Resenting discipline and the authority belonging to it the individual estranges from the spiritual reality, perceiving it as being out of control and demoniac. These people were also called possessed by evil spirits in the old days. Another way of defining it is the state of being divided and deluded in one's awareness of place and time having no sense of direction in one's life. Can also be called the disease of delusion in the not-this-awareness of material identification. The cure lies in acceptance of the spiritual challenge and reality learning the discipline of aligning to the soul in the here and now from a spiritual authority.

Soul: the self of the principles of humanity - not to lie, no promiscuity, not to steal and not to kill; the definition used the most is not the vague "essence of man"-definition found in the dictionary, but the definition relating to selfremembrance (as in: 'I lost my soul') and alignment ('a loyal soul'). The definition is dynamic, that is to say, identified with life and the living; each moment the soul redefines itself in the light of selfremembrance and conscience. Philosophically is the soul considered the psyche or mirror of the self consisting of reason, spirit, and desire and vedically it is divided in the divinities of ignorance, passion and goodness with an individual soul (jîva-âtmâ), a localized personal aspect or a supersoul (paramâtmâ), and a god person of opulences or fortune (bhagavân or the Lord). Often the idea of continuation is introduced to stress the importance of its eternal value and transcendence of physical death being remembrance not per se located in the personal brain, but shaped in the form of a cultural/biological trace ('my children are my life and soul', 'I put my life and soul in that work'). Also the idea of invariability and completeness is important to its, often religious, definition being the cultural denominator founded in eternal values (truth, purity, compassion and sobriety <pict.>) that transcends the individual ego identified with the body. In sum its definition could be: the stable and continuing conscientiously remembering true self.

Spirit: the mind of the aligning ego; direction of the mind; also compared to program. Described as life-giving and being of a certain mood. Thought, a way of seeing, a conditioning (see further an article about the definition of spirituality).

Sunday: the seventh or fourteenth day of a fifteenday fortnight period that makes up one half month to either the sun or the moon. With the sunday as part of the unit of measurement that is the week, is there no way around, with the week as part of the next unit of measurement the month, the intersection of days to keep the division of time valid relative to the objective point of departure for the measurements. The month as part of the year required a century that is part of a millennium that is part of an aeon of millenia that lead back to the beginning of creation. The issue here is whether we have an unequivocal division of time in strictly defined units of measurement. In a serious discussion about the order of time we thus cannot leave it with the statement that a week consists of seven days; one also has to explain how the week relates to the month and be clear on when we speak of a first day of the week, only then does one know when it is a sunday, a sabbath or a friday, taken purely linear from the beginning of time.

Teacher/guru/filognostic: someone providing instruction in word and/or deed and who thus, by showing love for knowledge - or by modelling filognosy - forms and example of an intellectual, spiritual or else clegical discipline. The teachers, all belonging to the guidance in society (see identity) are set apart as to their source of knowledge and their discipline of vision. The three sources are:

a) the books,
b) the teachers or the traditions lived out and
c) the equalminded fellow students.

Thus there are the teachers of the intuïtion (the 'unseen' gods manifest in the sacred books, vedical: the brâhmana's), the teachers of instruction (the authorities, vedical: the sis'ya-gurus) and the teachers of initiation, (one's elder brother or sister, one's father or mother etc.; vedical diksha-gurus). The three disciplines are those of:

a) the impersonal (science; vedical: brahman),
b) the personal (the tradition, the religion; vedical: bhagavân) and
c) the local here-and-now principle (of the mystic, de gnostic, the esoteric, the meditative, the spiritual; vedical: paramâtmâ).

   Thus one has following nine teachers: three scientific ones, three spiritual ones and three traditional ones. The three of science are: 1) the therapist (the 'elder one', the educator, the counselor), 2) the professor and his intellectuals and representatives in normal education, and 3) the 'Holy Spirit', the 'unseen', or concrete of the positive homological mind (the thought we may piously share and contain), or the sober sense of the knowledge handed down of the natural science which, as a person, stands for the 'Creator'. The three teachers of spirituality are 4) the new age teachers of spiritual devotees, 5) the esoteric gurus, the spiritual philosophers, the enlightened souls and the mystics, and 6) the 'Son', the personality of Godhead the way we know Him from the scriptures as the leader of this or that religion who takes away the obstacles, or is the 'Destroyer'. The three teachers of the tradition are: 7) the followers of the tradition or the believers (often also the filognostics), 8) the priests and other teachers of example (âcârya's) of this or that school of learning of a certain tradition, and 9) the 'Father' or the 'Maintainer' in the beyond, the Original Personality of God.

Even though the filognostics are usually found among the devotees of the traditions, or under the believers, constitutes the filognostic the respect for and of the integration of all these nineteachers. The impersonation of all these teachers is called the Fortunate One, the Lord or the avatar, who is as well the intuïtive as the manifest teacher, as also the pupil or devotee. The 'normal' filognostic is always part of Him, of Him as the Lord of, or the Integration of, the Filognostics.

See also the article on gurus at the Personal department.

 Tempometer: a clock set to the sun. In a formal sense is it an astronomical clock (zie also the webpage for it). The tempometer in filognosy represents the mûrti, the idol, or the image of God,which also constututes the problem, being an abstraction of the wisdom which one behind it finds in words and realizations of a greater scope.

Thinking/thought/mind (Sanskrit: manas) the inner or psychic weighing of interests or insights, with auditive or visual, personal or impersonal, concrete or abstract, mental images or cognitions according a certain logic or methodical order of consideration, a paradigm or a certain causality; to engage one's reason or mind; imagined communication; association of concepts or mental images with or without ruminating and musing to direct it for the sake of a result, a solution, a difference, an agreement or a causal connection; the mental direction for the body from certain motives, or else the response to sensual stimuli. The result, in the form of internally perceived sounds in the ether, based on one's identification with the body, or the false ego. The result measurable in brain activity of the not in the here and now being oriented or situated of the mind. The thinking not directed, viz. the thinking that is not time-conscious meditating, contemplating, or else god-consciously praying, runs, attaching itself to material matters, with the desires belonging to it into thoughts of lust, anger and fear, after which, with the resultant bewilderment of the mind, a state of illusion finds its existence and thus a loss of intelligence can be found. Thoughts may also surface in one's consciousness as a consequence of the release of, the recall of, repressed or forgotten memories, of as well intuitions as experiences. The forsaking of desires will only lead to peace if it is directed for the sake of a certain form of service to the interest of the soul. According rational philosophy constitutes the occurrence of inner thought the proof of a personal existence. According filognosy can one's thinking, next to the before mentioned, also be a form of perception in the sense of receiving impressions or intuitions from the input of a sixth sense, a basic element of existence close to the connecting element of the ether, which, with or without mantras functioning in correspondence, constitutes a basis for spiritual unification (mantra is vedically derived from manas en trâyate: to free the mind; see also causality, spirit, soul, God, meditation and the conept of emancipation in which the authentic and selfresponsible thought process is in fact the end result of the ninefold form of progress trough its stages of the climbing up to and serving of the true self).

Time: The succession of moments. Most soberly time is distance divided by velocity as velocity is expressed in dividing the distance trough time. For static objects time is thus an expression of distance. To an extend ignoring a common speed the cultural concept of time denying distance abridging it electronically is problematic as nor distance nor the dynamics or consciousness of speed seems to be related to the concept. Thus, psychologically, time is culturally known as a conflict of identity in which the person is disoriented to the place of timing and the true time of nature's happening. The instability of the time-experience is called psychological time while the common motion of the spinning planet indicates the true of time. Cultural time is known as clocktime. The three concepts of time making up its total definition can be united in the formula Tp=Tt-Tc. In straight language: psychological time can be recognized as the product of the negative relationship - the difference - between clock-time and natural time (pict.).
    Vedically one speaks of trikâlika concerning the threefold of time (kâla). Normally is the past, the present and the future indicated by it, but there are other divisions associated with it: the three repetitive four-monthly seasons of the year (winter, summer and spring/autumn); the creative, destructive and sustaining of time; the natural, cultural and psychological of time; the cyclic, the linear, and the unity of the time and, more empirical and specifically cyclic, the order of the sun, the moon and the stars (pict.).
   Religiously time is the (impersonal) form of God in its totality overruling the existence of all living beings also giving order and peace being as worshipable as the Lord Himself.
    Scientifically the term is dually managed reductionistic just referring to an absolute of measurement (electromagnetic definition: Tc) or classically referring to the spin of heavenly objects (the dynamic definition: Tt).
   The filognostic definition stressing the more ethereal, psychological nature of time ends the dual conflict of scientific denomination by simply describing a practice of respect for the sake of consciousness of both the concepts of scientific time. Thus the psychological problem of time-identity is solved (see also
psychological time).
   Philosophically is the time, with the temporal, by definition the constant movement of the unverse which, making difference to the place, is the moment that is always the same. Thus is there the existence of the oneness of the ethereal moment, but not the simultaneity of having the same time.

Transcendence: to rise above; to be conscious elevated above the senses; to identify with the witnessing above the duality of the sensual; freedom of choice; here and now-consciousness. The transcending is essential to filognosy in order not to get entangled in the ego of the societal identity which consists of someone's civil status and vocational orientation. By evolving the function of the ego at a higher level of abstraction in a process of emancipation, is the falsehood of the being identified averted, countered, relativized or liberated. Of transcendence one has the freedom of choice, so that the person can exercise his free will, if not, is then spoken of attachment in service of the senses. One transcends in service of the principles of the soul. The false ego is known in the form of the political parties which with the civil virtues are of opposition with the fields of action. The individual soul or the true ego is spiritually known in meditations and politically known in the election groups which concur with the at a higher level being balanced with the assuming of responsibility for the sixteen different civil identities. There are eighth levels of transcendence: the one of lust, of exercise, of execution, of socializing, of helping, of talking, of understanding, and of controlling. They are derived from the eight limbs of the science of uniting one's s consciousness (the yoga): the vow, the regulation, the poise, the breath control, the turning inward, the concentrating, the meditating and the absorption (vedic: ashthânga, the eight limbs of yoga).

Uniting: filognosy knows many forms of uniting in the social/ideal field of public associations; especially sportive and religious (see fields of action). To unite one's consciousness is, to the three forms of yoga, known as:
    • one's uniting in labor (karma),
    • in voluntary labor (upâsana) and
    • in spiritual knowledge (jñana).
Succinctly said comprises uniting in filognosy prayer, labor and knowing. Upâsana is the vedic term for dedicated, devotional activities or bhakti. In terms of labor is it also called akarma (not to work, 'unemployment', charitable activity, unmotivated labor). There is an illegal fourth form of uniting oneself in doing work and that is to unite in adharma or unrighteous acts, in other words, in crime. Vedic it is called vikarma.

Sexual uniting, tantra. To unite in sex is vedically called tantra yoga or simply tantra. The use of this term next to the alternative vedic meaning of 'ritual text' (see New Oxford American Dictionary). Classically is tantric sex, in which one is focussed at meditation and not at an orgasm for that matter, divided in three:
• heroic (vira) different partners, but less attached.
• animalistic (pas'u) faithful to one partner, but more possessive.
• divine (divya) only sex for offspring, the rest is subliminal
But filognostic we discriminate five forms of sexual behavior on which one may meditate to unite body and spirit.
liberal - see above heroic (because detached) or simply promiscuous and unfaithful.
loyal - see above: animalistic or simply monogamous and faithful.
holy- see above: divine or celibate.
passive - arbitrary sex in dreams and sex passively lived initiated by others, or meditative without any hankering for it.
deviant - perversions, fantasies, masturbation, homosexuality (see
To unite in sexual activity belongs, on the basis of the regulating
principles and the values, for the active types, to the spiritual discipline. Religious is one either inexperienced, passive sexual minded, of holy of self-control and intention. The rest of the not abiding by the rules and regulations with the sexuality,is then abuse and a sin religiously spoken. Filognostic we then speak of profiting which necessarily must be atoned for (religiously: penance or tapas). To be Holy of control, but go without dharma or discipline, in other words desirous after enlightenment but not willing take responsibility, leads to demoniac possession (to the falsely uniting of oneself, see also vikarma above and schizoid, and schizophrenia).

* Vedic equivalent for the threefold of yoga: kânda (lit.: section, part; see further the articel 'Time for Sex').

* The purity of the uniting in ''divya tantra'' is called ''s'auca''.

Values: the basic concepts of fundamental importance in filognosy. The moral basis of the Game of Order and the regulative principles. Opposed to the animal values of eating, mating, sleeping and fighting, are poised the apollonian values of the person endowed with reason and logic. Filognosy therewith bases itself upon the vedic formulation of the values of yoga as expressed in the vow of yoga (yama), of nonviolence, love of truth, non-stealing, celibacy, and the not striving for possessions (ahimsa, satyâsteya, brahmacârya aparigraha yama). The regulative principles directly associated with these values are founded upon the conception of Vyâsadeva concerning the yama yoga-values of vedic knowledge in the form of the four legs of the bull of dharma: satya, tapas, sauca, dayâ, or love of truth, penance, cleanliness and compassion. These are your basic commandments. Not the usual ten commandments thus, but just these four will do for starters; these are the basic ones.


The first principle of truth, satya, is a matter of respecting the facts of the creation as they are. Non-illusion is the purpose of the science and in that context we already discussed the issue of the time you need to be in control with yourself. It also implies that you do not flee from the truth in taking to alcohol, drugs or other intoxicants. Even caffeine coffee and black tea, brown chocolate and soft-drinks containing stimulants should be checked. You have to see things as they are, not have any artificial stuff manipulate you into a fake happiness. Let your bliss be real. It is also wise to read the scriptures regularly like listening to the Bhagavad Gîtâ each morning before you do your job. Do follow the lead of the classical truths of wisdom. Lasting they proved to be eternal. The absolute and lasting eternal truth of the reality that you can't change, of souls, the material elements, the ether and the time, outweighs the relative truths of the cloud of thoughts to the matters and forms that depend on your control. Thus we already arrived at the respect for the natural order as the way of transcending the times of fruitive labor that were conjured up by man. The ancient wisdom is all based on that natural order.

Purity (faithfulness)

The second rule is that of purity, s'auca. It usually means the acceptance of sexual frustration or celibacy, whether you're married or not; but it is also synonymous with dâna: sharing, communicating and donating. Sexual frustration is a normal thing, not just for human beings. Animals grow horns and bushes of feathers with it and human beings develop culture with it. But don't get me wrong, sex is not bad. You simply have to keep that dog and apelike body on the leash. First of all you are a human being or individual soul in respect of the Supersoul of God above that is above all that, that is the purity to share. But purity is more than celibacy and sharing. It also means that you keep the mind focussed with the mantras we mentioned. Beware of the ulterior motive. Lust inspires too and distracts the mind. Lust requires regulation, denial doesn't really help. Sex is good if you are in love and want to let nature take its course. That's how we get children. But as a habit, a compulsion, a kind of fun, and a mechanical thing you should deny it; it is not really the sharing anymore, it is selfish and destructive then. Do not spoil the natural with such a dirty mind or stone of attachment in your heart. And finally purity also means cleanliness of course. mental as well as physical. Not just no dirty and distracted mind of desire, but also always washing the dishes, having clean underwear every day, taking a shower each morning, washing after defecating, washing before going asleep, brushing your teeth three times a day thoroughly and doing the laundry regularly as well as household chores. Thus is s'auca also all the cleanliness. The mental and physical purity, sharing and all, is your loyalty or else you are unfaithful in betrayal and fall-down. Believe in it.


The third principle is that of penance, tapas. There is voluntary penance and enforced penance. Better not wait for God or fate to impose the penance upon you. With everything you do you must know to stop; even with the stopping you have to stop, like it is with the duty to get out of bed at night to urinate. Not being able to stop factually means not being able to engage properly also. That's how the car works that your body is. This drivers license of penance is what you need, so to speak. That is the control you need with th ether and thus we have the need of the order of time again. So for your eating, there is fasting: every night you do so and you also fast every fifteenth day on the cakra-calendar so that you don't fast on a day of socialization (going out, doing the field of the false ego, when you have to show your face), which, formally, is the seventh and the fourteenth cakra-day or a 15-day period of two weeks of labor consisting of six days of work. Fasting is best done by not eating at all, just drinking water, milk or fruit juice. The body so to speak. has to be switched to the reserve-position so now and then. In order to stay healthy you have to flip that switch regularly with a good schedule. Overeating is one of the great problems of modern society. People consume, with a false, conditioned cry of hunger, but do not have it under control just like that. They develop all kind of diseases because they forgot to switch on reserve. You also eat leftovers in the fridge don't you? This is the same. Clean the fridge, eat from your reserve of fat and so for a day. Further does penance also apply to actions, especially fruitive labor. On cakra sundays of socializing, on lunar signal-days of study and/or religious celebration and on solar leap-days (the fifteenth cakra-day and the two-monthly extra day to leap the cakra month) you shouldn't engage in any productive or fruitive labor. But remember, self-correction activities are of all days, just like your parent had to correct you every day. And also be careful not to torment the body with fasting too long, not sleeping enough or other forms of self-denial. It is all a matter of regulation in such a manner that is pleasant and natural to you. Normal eating is also restricted to the times set for it. With proper regulation you don't tire yourself and thus you don't have to sleep that much. A mother not caring properly for her child gets a nagging child that wears her out. So considering what we above called proper in filognostically not wasting your life on ulterior motives, always try to follow the natural order in this: the lunar and solar days and the clock set to the sun; the authority of nature is the proper one, the dharmic one, the rest is compensation of a lesser quality. Failing in this more conscientious self-regulation you will sooner or later have to pay the price of an enforced penance. You'll get sick or otherwise be plagued by your psyche or by turns of fate. E.g. during a war you can recognize what happens as an enforced penance: the fun of consuming is over, everything is rationed then, everything is rationed then, or, in other words, the penance of sharing must be imposed. Penance is, not taking more than one needs, thus also sharing. So stay ahead of fate, make it your free will of wisdom. You know better.

Other necessary penances are fasting of dairy for a month (May e.g.) and refraining from the tube, from t.v., for at least one day a week in order to decondition from that dictatorial defiance of the local principle. The greek Ulysses also had to stick to the sheep (the local community) to escape the cyclops (the t.v.) that held him captive. That, conditioned as you are, might not be easy without an alternative calendar and clock; the system tends to eat you up and allow you nothing outside of it. You need a system to defeat a system, to defy a system.

Compassion (nonviolence)

Certainly a good yogî is a compassionate man. He recognizes his self-interest in that of others and suffers when others suffer. So he helps. That is compassion, dayâ. I must be stupid to enjoy another man's suffering. Don't wish or accept for others what you don't want for yourself. The law of karma is that of action and reaction. All will return to you. You end up in the world you've built yourself. So they say: aim for heaven and a better world. But of course it is this world, but then done better. The better is containing the good of the foregoing in non-repression; what's a tree without its roots? Compassion is the peace-principle, that is how the human cause is doing justice. Compassion is the nonviolence principle. Meaningless self destruction is the killer of all faith. Unnecessary violence should at all cost be prevented. It is bad enough to be of necessary violence, defending yourself, with the weapon of your enemy. The Gîtâ (2: 32), wherein Lord Krishna summons his friend Arjuna to take up his arms and fight says it this way: 'blessed are those who see it coming, to them the kingdom of heaven.' Also important is to be of charity: give the ones needy what they ache for: food, shelter, clothing, security and other basic necessities. See to it that no one has to complain. So this principle naturally follows the previous one. Without sharing and helping human society is not human at all, but heading for self-destruction. The four principles as mentioned define the humanity, not so much the animality that is the weaknesses with them, that deceives, kills, is promiscuous and steals. Last but not least there is the compassion with other creatures. Also with them be nonviolent. It is not necessary to kill animals for food. The joy of life you grant them will be yours if you let them live their full life. You don't kill your mother if she doesn't feed you any more do you? So why kill mother cow then when she's too old to give any milk, isn't that immoral? Also let other animals live. Share in the joy of life, not so much in the lust for life, that is the way of God. Avoid unnecessary violence. Again I say beyond necessity you're a fool falling down in hell step by step.

In fact is there in filognosy a link between the values, the regulative principles, their political reality and their virtue. Its reality consists of moderation, preservation, regulation and compensation. Their virtue consist of honesty, loyalty, sharing and helping. The virtue of the values constitutes the filognostic vow of truthfully and faithful I promise to share and care' (filognostic confession art. 167), and also makes for the rules of the Game of Order (see mainpage). The reality of it constitutes the filognosic policy as is common in our modern democracy as a standard of good sense. The regulative principles constitute the spiritual rules which are there to ascertain the humanity and the concept of the soul (see also the picture).

See also: views; civil virtues; sarva-dharma values; the prayer of filognosy; the basic Confession of Filognosy; The Filognostic Manifesto.

Views ('points of view, vision, philosophies, darshana's) A vision, or point of view, means that one, depending a certain culturally transmitted form of knowledge, in one's service to it, with a personal positive perspective on it, is freed from a type of individual work load, which as well genetically as culturally is inherent to a continuing soul - or self of principles - , being a witness of changing material conditions.
   De syncrecy of
filognosy, or the mutually favorable translation of the different humans points of view in the love of knowledge, has as its result that the basic notion of it is embedded as an atom in between the two most salient human views in life, religion at the one hand and science at the other. The international renown dutch scientist and expert in the gnostic field, Gilles Quispel, formulated gnosis as such indeed (see pict.).
   A third point of view which to this emerges in the filognostic predilection for comprehension, is the one of methodical considerations, of philosophy, relating to the human and greater of nature as a part of the interest of the factual of science, and a fourth point of view is the one of modern democratic politics in which the comments and insights of enlightenment in response to a more traditional, religious and social cohesion and dogmatism, arrives at a selfresponsible, practical and societal lead. For gnosis, filognostically seen, can't be mere thinking. Filognosy thus being complete as a special, extended form of gnosis, as a form of spirituality around the regulative
principles - the translation of the basic human values into rules of conduct -, consists more narrowly and principled taken, itself, dualistically seen, at the one hand then of:

1) A vision which describes the relation between spirit and matter, between teacher and pupil. This we call the analytic relationship which figures for the fundamental duality of spirit and matter which in the love of knowledge, in filognosy thus, also entails an artistic and educative/therapeutic mission to express and transmit harmony and beauty and bring about and reinforce physical and mental well-being.

2) At the other hand is there gnostically the spirituality as a culture for its own sake of being not just a form of transcendental knowing or disecting in dualities and elements, but also being a discipline to arrive at stability and happiness with that transcedence.

Traditionally religious had the monks that discipline for Christinality in their grip with the rule of Benedict: obedience, poverty and chastity combined with a vegetarian diet. In the twentieth century conversant with more spiritual teachers, awoke Christianity to the notion that this rule was the spitting image of the vow of yoga (the yama) as we know from Patañjali.

Thus continuing the argument intuitively are we in summary dealing with the six different visions in and around the concept of filognosy. The filognosy, which 1) to the principle of the duality of spirit and matter is called analysis and 2) to the transcendence in the discipline consists of the spirituality of a certain connectedness therein, thus also aims at two points of view more that are directed at the person: 3) the politics of implementing the commentaries and 4) the religion of the service held to the honor of the hero or the sainly person, and knows further next to that two more views that are directed at the facts of 5) the philosophical line of argument of the, to the method, rationally being engaged with our nature and 6) paradigmatical science seeking unequivocalness with it in models of thought and methods of measurement. In India we retrace these six points of view in the so-called darshanas.

The darshana's: they are the six systems of indian philosophy, syncretically considered to be complimentary rather than contradictory, despite of the diverging and sometimes contradictory nature in formulating their tenets with the concepts of âtmâ en brahma (see also 12.13: 11-12). These orthodox views have in common, together with the heterodox religiosity of the Buddhists, Jains and S'ankarists which rose in opposition with them at the time Christianity was founded a) the upanishadic notion of the cyclic of time in yugas en reïncarnations and b) the concept of moksha or liberation from rebirth by means of emancipation and transcendence. The six are often taken together in the three fundamental dualities or basic visions of philosophy: the approaches of nondulaity and method (the scientific), the analytical and connected (the spiritual), and the ritual end exegetic (or religious). There is also a notion of progress in emancipation from high to low in this order of appearance.

* A: to the facts:
- 1 De
Nyâya-vision of the methodical approach. Filognostically are alse included here philosophy in its entirety with for its perfect balance the spirit of hinduism itself in which these philosophies constitute the nucleus.
- 2
Vais'eshika, the atomistic, undivided, vision of reality fee from illusion. Paradigmatically a model of science, a system of measurements or a science.
* B: To the principles:
- 3 The
Sânkhya-vison of analysis in tattvas as opposed to the purusha. Also the arts belong, filognostically seen, to this department of filognosy.
- 4 The vision of
Yoga of transcendence in meditation in eight 'limbs ' or angas. Filognostically culminates the yoga in Christianilty in gnosis. It is the transcendendally being connected in spirituality.
* C: To the person:
- 5 The
Mîmâmsâ-notion of settled ceremonies and ritual services. The normal religion. To this department belongs, seen filognostically, also the autobiography and other en personality cults.
- 6 The
Vedânta-vision of summarizing and locally the to time and place adapting transcendental commentaries on the purâna, itihâsa and upanishadic literatures. Filognostyically belongs to this vision also the political order.

- Nyâya and Vais'eshika are part of science, the way we also know it in the West; Karma-mîmâmsâ can be recognized in the practices of the civil Hindu with his mandirs and pandits, Yoga is the popular version of the spiritual discipline of connecting oneself with the Absolute and the analytical of the Sânkhya vision is incorporated in the vedântic uttara-mîmâmsâ approach we in the West know as the Hare Krishnas (see also Kapila and yoga; Wikipedia-Hindu philosophy).

What the visions have in common: it is so, as it is with the original darshana's, that they, to the description of what a vision contends, have in common:

1) The notion of a constant and continuing self or a soul (vedic: âtmâ ).
2) The concept of the cross or the workload to be carried by an individual, a family or a nation (
3) The perspective of a solution of being liberated in service (
4) The recognition of an authority, of an established culture of scriptural reference (

See for the western-philosophical aspects of the visions furthermore the discussion of classical reference under filognosy (see further under logic, disciplines and materialism).

Vow: the vow of filognosy 'truthfully and faithfully I will share and care' is derived from the great vow of yoga: yama, as well as from the basic values of humanity in the dharma of uniting the consciousness. On these values and thus also on this vow are the rules based of the Game of Order (see also: prayer, principes, and confession article 167).

Yoga: vedic term literally meaning uniting or unity. It's about the uniting of one's consciousness. It is filognostically the discipline of spirituality leading to stability in wisdom (gnosis), bliss and consciousness.

One discerns many forms of yoga, but one mostly speaks of a threefold (trikânda) consisting of:

1 bhakti yoga, the yoga of devotion,
2 jñana yoga, the yoga of knowledge and
3 karma yoga, the yoga of labor.

Hatha yoga, is what popularly is meant with the term yoga, it is the uniting of the forces of the body by means of postures. In that context one also speaks of the eightfold ashtânga yoga consisting of the eight limbs discussed underneath. Raja yoga, a specific school therewith, is a part of that again. Aadhar yoga , the yoga of Anand Aadhar, literally the foundation of happiness, is the integral appraoch of yoga in the sixfold notion of filognosy.

Yoga is the nuclear discipline of Hinduism, referred to in all holy vedic scriptures (s'ruti and smriti), and is formally an integral part of the six philosohpies of India, the darshana's. See further uniting.

Basic values: the basic values of yoga in which one achieves control by fortitude and detachment (abhyâsa and vairagya), are known as the legs of the bull of dharma or the vidhi: they are satya (truth), dayâ (compassion), s'auca (cleanliness) and tapas (penance). These values are implemented in filognosy as the foundation for its moral reality, principles and virtues.

The vow of yoga: the basic confession of penance in yoga is called yama it says in Sanskrit: ahimsa satyâsteya brahmâcarya âparigraha yama; it means nonviolent, truthfull, without stealing and celibate, not striving for possessions.

Angas, as levels of transcendence: the eight levels of transcendence one speaks of in filognosy are derived from the eight angas or limbs of yoga:

Like in yoga first respecting the don'ts of the vow to follow these principles (yama) and following the do's of regulating the activities as discussed (niyama), after which you sit in postures (âsana) to regulate your breath (prânâyâma), turn inward (pratyâhâra) and concentrate with a mantra (dhâranâ) to meditate (dhyâna) and find absorption (samâdhi) and stability in the self, is also your whole life in filognosy a process similar to such an individual exercise. One should not think all too linear about the following enumeration.

- 1) Yama-level: At first you may be pretty physical being young and eager to build a life, attracting others and showing off. The beginners level is wrestling with the vow of yoga to be pure in this being nonviolently, truthfully, non-possessive and not stealing of penance in celibacy, even in marriage.

- 2) Niyama-level: At the next level or field of respect in transcendence, you wrestle with the order of a regular practice. You should study, be clean, serve the cause, sacrifice, be hospitable, be content, be charitable, be faithful and be of attendance. This takes some time to settle in your life balancing to the order of time. It is like a sport you practice to integrate your actions. Difficult in the beginning, but sweet on the long run.

- 3) Âsana-level: At the next interest of transcendence you learn to develop the right attitude of service in control of the body. Experimenting in competition, competing with the weaker approach of your previous life, you have to learn to cooperate, to cooperate to the general directives of the classical science. Next to the poise of meditation to control the physical energy, it is the poise of life in general also that you develop being a good sport in command of the dog that is your body. It is not as easy to master yourself as it seems. It requires the vow and exercise of the level before this one. You have to practice the austerity, develop the attitude and thus be in control.

- 4) Prânâyâma-level: The level following you learn to use your breath to concentrate. In the reality of life this usually is the breath you practice controlling your speech. You have to say the right thing to find intimacy with others, get married and be a reliable partner in control with himself. So there you are again; in order to build and keep relations, you need the vow, the regulation and the control over the body as a precondition. Now at this level, in this field of yogic interest, we get above the waist so to say, from the private going public and do we morally directed with the body under control build a formal society of accountable and faithful people.

- 5) Pratyâhâra-level: Next level is the level where you turn inward. You can't fix yourself on the diversity of the outside word only and stay concentrated, stay focussed on the cause of a happy life for all. Now you have to develop meaning in your relations. You have to concentrate on that and be responsible, accountable, trustworthy, as a beacon of clarity to be a meaningful other. One might think yoga is a selfish practice of turning turning inward, but filognostically you realize that you cannot develop any quality without the meaning of the soul being the reality of values and God that you share with others. Even the strictest yogî trying to meditate in the forest for enlightenment has to build a life relating to his environment in such a manner that a certain quality is achieved that is love and peace for all of life outside and inside of him. The meditator cannot separate himself from life. He is life and sees it equally everywhere around him, that vision of the soul is the concentration on the inner reality that is needed. In fact one gets more real being deeper making sense with other living beings, not more distant being an escapist and stranger on the run for social responsibilities. 'Let this yoga not go at the cost of prescribed duties' writes sage Vyâsa in the Gîtâ. So one concentrates on the soul in keeping in touch with others by appointments to the original order of time and thus you make life meaningful, thus you make a difference. This level is crucial, here one cares, settles and loves as the filognostic, as the person of comprehension, with a heart that you have to be alive with being real with the yoga.

- 6) Dhâranâ-level: Further transcending in emancipation knowledge starts to count. To have a more closely defined agreement with yourself and others to assert yourselves, discuss and contemplate, is crucial for the society you're part of and have to learn to take responsibility for. This is the actual concentration that makes your person and life. Taken strictly individual it is the practice of mantras, succinct sayings of your wisdom and experience. But with others together in agreement being of service to the filognostic cause and modeling that for others you have to concentrate on everything conducive to the humanity and the justice for all living beings and the whole planet. That is the enlightened self-interest thereof for which you must assert yourselves in discussions and learn to contemplate matters in focus.

- 7) Dhyâna-level: After this follows the meditation in which one arrives at understanding, at know-how. Now it is serious business, a science of acting without acting; of directing without directing. You learned to have a heart and be a model. Now, in order to be a quiet witness, you have to investigate and doubt what would be contrary to the cause. Now the concentration is in function. Once having realized this more detached position of being more of a quiet witness, you attain to the next level.

- 8) Samâdhi-level: What follows as a consequence of the vow, the regulation, the exercise, the practice, the relations, the heart, the assertion, and the understanding, is the absorption of selfrealization wherein the unwanted finds destruction, the wanted is created and the culture reaches it's celebration in maintenance. As a seer finding stability in the moment of the here and now with the ether in this position of transcendence, constitutes the practice of being a full human being in everyday life in respect of the fields being balanced with the principles. It is not to be renown as such; one may very well in the background with the traditional lordships of creation, destruction and maintenance be ruling the business of the wisdom and transcendence. In this last stage is what matters the stability of your being absorbed in the blissful, the durable and the conscious of one's being connected in the yoga.

One may go from low to high, from the ethereal to the material, with these levels or areas of interest of the eight-fold yoga in your life climbing to heaven, but equally you may descend to be of concrete actions and presence this way. This ability to go up as well as going down is the (âroha/avaroha) quality of having matured in filognosy, of having that love for the knowledge that you and the rest of this world need to survive, be motivated and rejoice (see also uniting, values, principles; The yoga-sûtra's of Patañjali read).