Section IIb: spirituality


Combinations: parcels and parts,         
what accords and differs,         
harmony and disharmony,         
from all things one and from one all things.         

The spiritual, the religious and one's own nature
In section Ib discussing the Small Philosophy of Association was already dealt with the respect for the person. Human beings therein engaged can, to the reality of their actual material position, be set apart as to differences of age and profession (varnās'rama). Neatly divided four by four one thus obtains the sixteen different basic identities or status-orientations active in the four fields to which, considering the risk of the falsehood of class-consciousness, we may wonder analytically what exactly the relation now would be between spirit and matter, what the true and the false would be and what exactly the meaning of the game would be that man is playing in his societal sense of order. Analytically we discovered art as the emotional expression of man confronted with the duality, the light and the dark and the apparent conflict of the material matters of good and evil. Spiritually seen the interest of the spirit occupies itself with the problem of the developing of quality in a material world of quantifiable differences we call the quantity. One has oneself, to the different fields of civil action, to make a difference with it if one wants to make a real and discernible presence. The burden carried to the consequence of it, is what the philosopher Vyāsadeva calls karma. Karma, next to the likewise concept of the christian cross also a western concept now, is in fact the workload of man committed to manifestation, to sacrificing and to choices for a certain idea of order and respect for the person.  Jesus thus at the beginning of our yearcount took the karma upon him of mankind, while before that, in greek mythology, Heracles in his twelve works for a moment carried the dome of the sky, the burden of the world, taken over from the proverbial Altas, the titan for the duty. With the karma we also know of the ego by which we accrued to the conflicting feelings concerning the duality: the I in the struggle for equity in having a grip on the world constitutes a curse and a blessing at the same time. To work for a result, or for the 'I' and 'mine' of an ego for the sake of money and possessions, is a collective conviction, but also a burden we want to get rid of on sundays when we no longer are able to carry on with that struggle for our existence, that competition in opposition to deliver a material proof of quality.

We analytically saw that the idea of God in the form of the factor of time in relation to the ether plays a part in this. The time of the ego some moment is over and the time of the more sacred I of the soul is next found then. The Muslims do it on fridays, the Jews on saturdays and the Christians on sundays. They reserve time for the soul and thus show that the day of rest, or the day of study to reiterate the holy book with song and prayer, is indispensable as a necessary counterweight to the karmically being entangled in a society of accomplishments. But now we have two approaches in this drive for purifying the motives. Firstly is there the, with the principles put first, spiritual contemplating of the essence. It is, in its philosophically, by Aristotle in his Analytica Posteriora, being defined as: 'that what is fundamental, typical, qualifying and of a general value to something else' or lexically stated more simple is 'essential and indispensable', linguistically not all too precise being described, as something that remains ethereal because that essence may adopt so many forms with so many methods. Secondly one has the 'less on itself' directed religiosity in the sense of being of a common contemplation based on rituals and formalized services, we normally call the religion. The two camps, the spiritual people and the religious souls, have the propensity to decry each other as being of illusion. The religion in that dispute would be too much bent upon the outer form, or be too hypocritically or sanctimoniously of a false authority in the eyes of the 'ethereal' ones, and spirituality would, in its independence, be a dead-end street and a form of conceit that would be selfish and, just because of a liberal 'emptiness', be leading to godlessness and sin in the eyes of the 'believers'. The hypocrites flee from the self-confrontation and the ethereal souls flee from the responsibility, so it seems thus being divided. But analytically we already learned from Freud that there is something like projection. The pot blames the kettle for being black. Apparently one tries to separate something, to distance oneself from something, from which one cannot separate oneself. The holiness of the ethereal souls depending on some rules, only of concern to the essence, and the togetherness of the believers, deriving from the together-one-is-stronger principle of being tolerant with the weaknesses one happens to have with those rules, together point the way to a like-mindedness with the sacred, which is both of respect for a certain regularity of contemplation and for a certain freedom from being time-bound. This combination of responsibility and self-confrontation is what our filognosy aims at.

Without the respect of time the difference between the two kinds of truth-loving people, who in reality are as intertwined as the birds in the 'Sun and Moon '-woodcut of M. C. Escher (1898-1972), is not easily understood. For the time aspect is, so was analytically found already, the influence of the Personality of Godhead who is worshiped by the believer to arrive at consciousness and selfrealization and who by the free-floating ethereal one is internalized in order to purify with the same purpose in mind. They both want to purify themselves, they both seek solidarity in the meditation group or the church, but the believer has a narrowly defined idea of an order of time and a fixed institute, whilst the ethereal person indeed is floating in the sky for that matter. There are even groups of meditation, the followers of Maharishi Yogi, who actually try to 'hop' specifically, who really have (or had) the literally floating in the sky as an attainable goal in mind...

The religious is further characterized by its focus upon one specific person: the person one reveres. One prays to Krishna as the hero, Jesus as the lamb, Mohammed as the prophet or the Buddha as the one teacher of enlightenment. The 'new-agers' or the people of the New Time, also called the New Man by the meditation guru Osho (previously Bhagavān S'rī Rajneesh, 1931 - 1990) who is the godfather of the modern self-inquiring spirituality, are, to the contrary, not specifically focussed on one person: Osho himself is as far as they are concerned but a comedian and a friend in selfrealization that one mustn't take too seriously. The dutchman Amrito, the ex-psychiatrist (Not-Made-of-Wood) Jan Foudraine, spoke, also to the instance of the guru Jiddu Krishnamurti, of master, anti-master en psychotherapist: one sometimes needs a psychotherapist to learn from the master that there is no need for a master. The 'orange people' and other transcendentalists with their 'anti-masters' occupy themselves with meditation-techniques - sound bowls, Tai Chi, Yin/Yang and Tao, enneagrams, flower-therapy, Reiki, dynamic meditation, acupuncture, homeopathy, massage, channeling, encounter, transmission and what not - and derive thereby from a variety of sources in order to validate the diverse methods to cure from the afflictions of materialism. Further are they out for embracing the here and now, for the past is not really there anymore and the future is there neither. The reality is now. Seen thus from our perspective is it a different notion of time which engages the spiritual person. He is seeking the 'third time', so not the time of the clock or even the time of the sun and the moon directly, not a time of desires, expectations and fixed and rusty patterns but, as we pointed out in the preface, the time experienced of the eternal now that knows no beginning or end, and has a sanctity of its own that is called sacral as we before saw it sociologically. From another angle we saw that in the twentieth century more or less also with the investigators of consciousness, the autodidact A. Watts (1915-1973) stressing the interest of Zen and Tao for the sake of a more naturally united type of man; the philosopher Robert Ornstein, who spoke of the personal integrity in relation to competing parts of relatively independent parts of the brain; the transpersonal thinker Ken Wilber, speaking of the part-and-parcel holons of non-dualistic entities relating to time-bound forms; and the analytical psychologist Carl Jung (1875-1961) with his concept of archetypes of an individual identification of the self connected in 'non-causal synchronicity'. Making appointments, is it difficult to engage in fixed societal relations with spiritual, timeless at the ether oriented people who, seeking their freedom, want to put and end to their karma. But at the other hand are they more open to you as a person and to life as a process, once you do dare to seek association with them. It is more or less a paradox; because of the timelessness of sacral time is there with the spiritualist more attention for the individual person, while the believers, who to the contrary put the person first, often do not know each other at all, nor want to learn to know, nor are able to learn to know each other in their formal services.

Qua time tend the spiritualists, without too much of a conviction, to sun- and moon worship and astrological meditations of an interplanetary time-indication relative to a non-astronomical celestial sky. Completely timeless are they not thus and for some time one may very well follow a course, therapy or group with them. Of the believers are the Christians e.g. at the other hand also not so very fond of the time, as evidenced by the words of apostle Paul, who wouldn't want to have that aspect prevail over the love for one's fellow man, and Augustine of Hippo (354 - 430 A.D.) who hadn't much of a heart for the subject either. Islam on its turn, fanatic as it may be concerning the times of prayer, isn't very motivated either in defining to the nature of the sun and the moon the fridays of their gatherings and are neither really sharp in the commercial time philosophy of their normal working hours. As different and contradictory one thus is with the idea of time, are, with a certain freedom from being bound to the natural of time as opposed to a type of compromising certainty to the political standard time, both positions of contemplation still to recognize as being part of one and the same evolution of one and the same emancipation process in which the soul finds its purification in relation to the force field of the ether. The spiritualists are, being more gnostic than the religious ones, more bent upon the philosophical explanation of religious truths and with that also more creative and more personally focussed on the impersonal of the rules and principles of that freedom alone; the freedom of realization which then, eventually with a fixed agreement on time, may result in a new order or religion in which one some or another way for the sake of God talks to oneself - or prays - and in another way upholds and remembers the honor of it in respect of a certain holy scripture. And that hoping for the better is also the idea of being ambitious one loves to cherish spiritually: the spirituality as born from discontent, disappointment and powerlessness with the existing religious and societal order has thus also the function to operate for the sake of preparing for either the existing or a newer or renewed sense of functioning spiritually and societally. Thus do we with the perfection of our causal illusion reasoning from this section to the - more on the person oriented - next section, first deal with the 'ethereal types' we predominantly know by the grace of a certain relativizing of the concept 'rules'.

Simply stated is it the practical interest of the spiritual man to arrive systematically, under the lead of a couple of basic principles like nonviolence and truthfulness, step by step at an, as said, alternative consciousness of time: the third order of the time experienced. That inward directed search for a stable absorption in the integrity of the true self is in India simply called yoga or, literally translated from the Sanskrit: to link oneself up (with the soul). To be precise is it the eight-fold yoga we know from Patańjali - but which is also implicitly mentioned as early as with Vyāsa (in S.B. 3.28: 4-11) that is the source of inspiration to arrive spiritually at the integration of thought, feeling, volition and action at a higher and higher level. The dismal, from the place separated 'square' standard-time experience of karmically being out for money and other accomplishments, must be overcome with mantras, meditations, different meals, different company and a purer life-sphere. The more timeless self, that practically thus entails a more natural idea of time because the timeless dualistically inevitably is linked to the time-bound again, constitutes another idea of filling one's calendar with appointments in the different fields of action as was discussed in the science section. That spirituality which misses an alternative perspective on time may thus filognostically be considered as something hypocritical and phony or false. The new man reverting to nature is complete, not damaged anymore, and perfected by a certain detachment. There was just a slights shift in emphasis. A spiritual, inner life has been discovered in which one can find stability and for which one then, alas more often than rarely, to begin with has to be 'brought round': one simply has to see through materialism with her syndromes, comprehend and then end those habits and consequently step out of that system, out of that prison of conditionings that was already mentioned by Plato in his discussing the cave of ignorance where one only sees the shadows of what is real. Search the light and see the reality in it's full glory. It is thus also the way the psychologist and drugs-prophet T. Leary (1920-1996) stated it, but then also for the sake of the drugs, somewhat naive in the beginning of the sixties of the twentieth century together with Jack Kerouac, the beatnik of the book 'On The Road' (1922-1969): 'Tune in, turn on, and drop out'; it is, like the Beatles were singing, a 'Magical Mystery Tour' to live enriched but-not-quite-sure-how with a healthy dose of mysticism differently; and it is like the beat-poet Alan Ginsberg (1926-1997) formulated it as a matter of going public with the personal poetic experience going against the negative values of the consumer society. Like the Hare Krishnas are defending it in the West ever since the sixties, one must manage to do this though with the principle of purification - vedically called the vidhi, if one wants to have that change of consciousness for the true humaneness durable; meaning that one for the sake of the preservation of one's happiness, as a vegetarian not hankering for even more karma, has to live without that free sex, drugs and 'rock and roll' of the beginning. The lusty nature of the liberation in denial of the wrong order, also known by the most bourgeois person from an isolated experiment, constitutes but an unstable preview, a sample of God. That impure of free love is there for the beginners, for the S'iva-adepts one could say from the viewpoint of the Vishnu-worshippers. Vedically stand the three gods Brahmā, S'iva and Vishnu for the forms of god-consciousness one progressively passes on the path of selfrealization. At first one thinks of - and maybe also practices - a lot of sex as the symbol of love and being united without having much of a clue about it all, but one is 'cool' staying friendly, being respectful and meditative not being after results or desiring a 'square' - or cramped civil - order of time. With the personal of Brahmā, the intellectual order, one next discovers a certain responsibility with the impersonal god of time that does demand for a stable spirit and life-habit, if one wants to enjoy the knowledge and wisdom thereof. One then firstly seeks that stability - and that is done also by the most obedient civil theologian - creatively in self-made solutions inclining to existing traditions. In the more personal of the next section are these matters dealt with. Finally we then have Lord Vishnu, the god of the personal order of the maintenance, that has to preserve the created culture founding it on a classical notion of wisdom that is of respect for this process. And thus originate the religions. Precisely this way, with insight in the necessity of a godhead to set things right, could the Jews e.g. predict their Messiah as the maintainer of their love for Jaweh. And precisely so is it also stated in the Bhagavad Gītā (4: 7) as taken from the mouth of Lord Krishna saying that He time and again returns for that reason.

The word god and the word order for a long time are, up to the last phase of wisdom and maintenance, exchangeable and it is also in this phase of preservation that the personal nature of being of service to this ideal finally floats atop: the svarūpa, thus says Lord Kapila to his mother: 'I explained to you the four divisions [to the modes and the transcendence above it *] of identity [svarūpa] in devotional service as also the imperceptible of the movement of time [the conditioning] that drives the living entities. For the living entity there are many courses of material action in ignorance, resulting from working for a material outcome [karma] my dear mother, of which the soul entering that existence does not understand his own ways. (S.B. 3.32: 37-38). Lord Krishna about this says to Uddhava: 'Just as someone blinded by liquor is unaware of the clothes he wears is the one of perfection, you see, not watching the perishable material body sitting or standing, to God's will departing or by fate determined obtaining [a new body], because he has achieved his original position [his svarūpa]. (S.B.11.13: 36). The svarūpa, the personal identity with God is the goal of selfrealization. And so do we step by step see the filognosy originating of the human being who, while meditating and for his expression practicing mantras or prayers, from a knower of facts evolves into a meditator and from being a meditator arrives at the position of a purified devotee with an identity and mission of his own.

The actual question in this spiritual section is what consciousness exactly would be. In the science-section was clarified that nature, in the cyclic of time, positions the moon opposite to the sun. There is something like a natural consciousness in opposition with a cultural consciousness which is not so conscientious with the external validity of the chronometer. The fact that the culture complete with her religions, tends to decay into a false notion of conservatism with the politics of an order of time manipulated for the money, spoils the spiritual outlook on the traditional religion as the final purpose of spiritually evolving. The religion, seeing itself as the grace for that original sin of going against nature, stands with her pious preservation of that grace also for the betrayal of that nature she therewith tries to protect. The reformer behind the spiritual man wants it differently: he is alternative, a rebel of reacting against who as a persecutor in the court of God by the rest of the society easily is discarded as an heretic. But evolution urges on and progress must be if we with the political oppositions in this conflict do not want to lapse into national and international warfare. With the filognostic restart of the mediation in the love for the knowledge in this do we return to the Holy Self which we then must learn to serve with regularity and order, without directly saying which religious tradition or Godhead would rank first in that practice. Spiritually keeping matters open we then know that Self which is of consciousness in the midst of the oppositions of the world and is characterized by two more qualities. And those are the qualities of eternity and happiness. The spiritualists, in short, are searching for that consciousness of the duality of the time-bound world which is durable at the one hand and gives happiness at the other. The true self we know vedically by the qualities of sat, cit and ānanda, or as being eternal, conscious and blissful. The eternal, though being called timeless, is that not, dualistically bound as one is with a body. The aspect of the eternal consists of - or by the grace of - the lawfulness and inevitability of the natural order of time (In the next section we will list the quotations thereto). That is what makes the consciousness stable, sacred, divine, ethereal and gives recollection; that is what makes the consciousness real as the second quality of the knowing self. We are not so much aware of that true self as a consequence of opposing dates with the days of the week on the basis of an ulterior profit motive, we are aware of that self on the basis of that durability of the by natural laws controlled material reality of time of lunar phases running through solar dates as being signal days more naturally of order against the backdrop of the ether, the integrity of the forcefield which also assigns the stars their place. Letting go of the ego of being more identified with profit-motives gives a sense of - and also insight in - enlightenment. The insight then is that one is not really engaged consciously when one is concerned with the ego of standard time; one is only consciously engaged if one builds on the real self of the consciousness of the natural state which is stable and blissful. A burden is lifted and a spirit is awakened therewith, though it, for starters, religiously is maybe but the respect of a cultural sunday in stead of a natural lunar signal day. The durability of that happiness though demands more than the happiness of, for a while, not for material loss or gain suffering the stress and fear of the burden of the original sin. For that we have to be conscious of what in fact that obscuration of that insight and spoiling of that happiness implies: the not really being of service to that stability of the natural consciousness; the not, together with the other norms and standards, to the sun running of your clock and with the moon according of your order of the week. It is for this reason of being locked up in the jailhouse of standard time that at the index-page of the site of the Order of Time is stated: 'a platform for an alternative time consciousness', with for it's symbol the six-pointed star of the filognostic division of not just the six leaped two-month seasons relative to a celestial sky turning in opposition with it, but also of the order of the six logically cohering, multicausally each other mutually influencing visions of the mindfulness set to the method, the factuality, the analysis , the spirituality, the person and the politics. In this perspective is the spirituality then an indispensable part for purifying the consciousness so that one at the one hand directed downward and for the concrete may think and act in a more (natural) scientific way, while at the other hand being directed upwards one, being conscious of the person, politically can be more of progress.

The timelessness of the spiritual for itself is thus an illusion, as good as a certain materially oriented consciousness of time thinking to keep existence on itself that is. The stability is found in one's arriving at the most personal balance in this, in one's most personally conquering of also the human weaknesses that obscure the consciousness, in the creating, or better said discovering, of a certain order and discipline and in the preserving and fitting in of that order in the by nature and tradition already existing and maintained order. And also this course upwards in the direction of an aligning of oneself with the soul in a wider perspective is thus, when only understood a linear fashion, as we already saw, on it's own also an illusion. The stages of meditation in the ashthānga yoga of especially B. K. S. Iyengar in the West are also by its adherents not seen as strictly linear, but more as a lotus flower of mutually overlapping and interacting spiritual petals or limbs (angas). Only when the course 'upwards' in the direction of the abstract of God equals a course 'downwards' in the sense of a concrete form of respect for one's fellow man in which the holiness, the wisdom, all the talents, the wealth and the solidarity all blend harmoniously, is there the completeness of the human being envisioned by the filognosy with her scientific love for the facts of the universe, the principles of the spirit and the politics concerning the person.

For the spiritual department we thus have a different emphasis: from being structurally involved in a scientific sense one gets involved on principle. The concrete question rising is how the discipline of that alternative time consciousness then practically would would look. Thus there are no tables anymore of a structure of time, but behavioral directions, discussions of principles, estimations of value and graphical presentations. Thus we have an encyclopedically arranged selfhelp-section, as good as a separate book, named 'The Other Rules', which divides the different limbs of transcending for the sake of a happier self in eight sections concerning daily life, business, dates, relations, being married, sports, matters of the body and being sexual, associated with the eight angas of the yoga as mentioned. Next there are the chapters on the idea of reincarnation relating to a certain fear of time; what exactly the essence is of spirituality; what the relation of our subject with the sexual is; how precisely the filognosy dialectically sounds like in spiritual terms and what in the sense of an integral outline of the different divisions of concepts her factual structure is.
     For this section must we conclude that the spiritual is the integrity of the gnosis: the true oneness of Christianity that which us evolved into a syncretic filognosy. The yoga is the discipline thereof offering us the only absolute and real: the moment. What we learn from the spiritual is that being clear with the ether, like the Chinese say, we share the moment but differ in place and time. The moment is absolutely the same, but the time is absolutely different. The moment is real when the time is different. Concerning the absolute we must keep in mind that one can have two absolutes: the absolute difference of the time and the absolute sameness of the moment;
let Patańjali be happy with the moment and let Einstein be happy with the time.


* The four identities to the modes and the transcendence are known as the the Game of Order the human being plays in his identity of to the four classes, four statuses, the three modes and the eight levels of transcendence functioning with a certain experience.


The painting with Jesus is of Hieronymus Bosch. It is called Christ carries the cross and dates from 1485-1490, oil on panel 76.7 x 83.5 cm. and can be found in the Musée des Beaux-Arts in Gent, Belgium.

The etching with the birds is of M.C. Escher. It is a woodcut printed from four blocks, and is titled Sun and Moon. It dates from 1945 and measures 25.1 x 27 cm.

The portraits of the transcendentalists are, upper-left to right of: Osho, Jan Foudraine, middle: Alan watts and Ken Wilber and at the right in profile J. Krishnamurti.

The man carrying the fez is the analytical psychologist Carl Gustaf Jung.

The statue underneath represents Patańjali with the body of a snake because he is considered to be an incarnation of Adi S'esha or Sankarshana.

The statue with the three heads is a so-called trimūrti from India, showing the three gods S'iva, Brahmā en Vishnu as one.

The picture with the Ohm sign in it is a sundial pictured as a representation of the will of God.

The picture with the colored fields is a graphical representation of the interwoven levels of transcendence that are discussed in the Other Rules according the subjects in the fields indicated.



The site linear as a perfection of the causal illusion:














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