Alienation and the Disciplines for its Defeat
One is a stranger to practically all the people in the world except for the few ones very close. We cannot abide by that estrangement and seek thus to unite in consciousness. That is done different ways in an orderly material, transcending spiritual and devotional personal fashion. This also involves the means of His wealth. With the first discipline at the material level we engage with philosophical knowledge as also often with scientific power to be free from illusion so as to stand united in objectivity. Illusion is our most important enemy after all. So, first of all, we unite to be a human being. Next uniting in spirituality, uniting to develop a spirit, we destroy our dullness of being materially entangled, by engaging with beauty and austerity to transfer the knowledge of our culture at the one hand and then transcend to be united within with a certain indifference about outer results at the other hand. Finally at the personal level we, to be a person of self-realization, engage with riches and fame to unite, at the one hand in religious ceremonies and at the other hand in discussions and commentaries, with the actual person representing the One Master of Uniting in Consciousness. This all takes place with internalizing the teachers outside and with externally differentiating our identity in different service positions in an astonishing game of societal order of ultimately 3456 possible identity positions according to eight levels of transcendence, nine phases of emancipation, three types of basic natural qualities and sixteen status orientation groups in society. That is the filognostic option the Supreme Person offers us for our social evolution.
One is born with the Original Person at the first day of one's life. As a baby one becomes very soon aware of this Person of Life as an external agent. The mother, the father, as we discussed before, are the first teachers and caretakers, the all and everything of the child. These are the forms the Person With the Many Faces assumes in the beginning of one's life. Before long an entire world full of other persons is discovered. With all these persons of the family, the neighborhood, the town, the country and the world one engages in a relationship. The family is the first refuge where love and care are found. The neighborhood offers friends but also strangers. Not everybody is as close and nice. But mostly they all speak the same language as members of the same community and one can learn to know them, one can fight the strangeness. One can become familiar with them and trust them as different faces of the Person of All Goodness. All these people live in a town or a village that houses the community that has a division of duties. One's family has a certain position in this community and thus one becomes aware of one's social identity. The same way, the town is part of an even bigger social system called a country. But within that country there can be different nations of separate cultures with different kinds of people bound to certain regions who speaking the language a bit different or very different. Nevertheless all the people of a country usually still speak a common language. In school and through the media one learns a lot about the others.
The problem is that the wider one's view becomes, the more strange the people seem to be, looking entirely different with different languages and customs. The Person of Familiarity, in consideration of this larger context, thus may also assume all kinds of strange human forms one cannot directly relate to. The Person can be a total stranger, so that one has to believe in Him, in His existence, not to feel lonely! As a child one soon learns not to trust everyone and to stay close to home. There seem to be bad people doing harm. Disrespectful people, enemies or criminals... Things can go wrong with people... friends are not always friendly and strangers ignore you often or try to manipulate you out of self-interest into something in case they do not ignore you. This lesson about strangers and the danger they may carry, is a story about alienation. One begins with all faith and trust, but the wider one's social view becomes, the more difficult it is to have faith in the Person of All Persons and the less one really seems to be of any importance oneself, being just another face among the many others, also a stranger thus. There are persons of all kinds, but the Trusted Person one thought to be oneself or thought that the others would be, with whom one started at one's birth, seems to phase out of sight, step by step, the older one becomes. Thus one can land in an identity crisis like we described in Inspiration 9 where we discussed a third birth. In the previous Inspiration we discussed the type of logic and the means by which one can attain the Person of the Opulences. They were divided in three sections according to facts, principles and persons. Each of these three sections represents a discipline with the means, with His opulence. These three basic disciplines are effective in overcoming the estrangement one experiences in life. These disciplines can be described with the terms material, spiritual and personal. With each of these disciplines one unites in one's consciousness with the Supreme Person of All Integrity in a certain way. The first material discipline covers philosophy and science in a rather impersonal way. It is about seeing things as they are, understanding their order without illusion. The Person is still of relevance in this department as the counterpart that one is oneself or, rather, should become. One should become an expert, an authority or at least be known as a valuable human being of some kind of expertise in knowledge and power, the two typical means of this discipline for being informed about and uniting with the Person Without Illusions. This is the department of aspirations to become one of our kind: homo sapiens sapiens, the knowing one, the thinking one, the wise one. The person is not that explicit at all here, it is rather a theory or speculation of becoming savvy with one's human business and develop one's personal identity with it. So the first discipline concerning the facts is about becoming a human being, someone of knowledge and control. The stress in this discipline of uniting in knowledge is on the future where one may become the better person one always was, but not quite has realized, for there was the ignorance of youth and the illusion raised by the sense impressions, because of which one was not quite in control of one's life. This discipline of fighting ignorance and illusion to become knowledgeable and a modest controller free from illusion, usually is prominent in first part of one's life ending at one's thirties. But of course, this discipline with the facts, will always stay an integral part of one's life of existing with the Person Inside and Outside. One has to keep learning and aspiring, one has to keep studying, growing and exercising. The objective material world will always be a part of the Person of All Reality.
The second discipline is the spiritual discipline that covers the arts and education - the art of the transference of knowledge - as also the transcendence of uniting in consciousness to find stability with the objective world. In this second department of uniting one develops one's spirit. With the knowledge and control of becoming a human being of intelligence in service of the Objective Person in the first department, one needs to progress further. For that purpose the mind must be trained into obedience. It is not enough to have it speculate on meaning and structure and to try different ways of control in fighting illusion. One also has to find inner stability. This stability of mind is what we call a spirit. One is familiar with one's instrument of thought and in control of it a certain way. It is like having a software program in a computer. With all the data of the first discipline one needs a neat way of finding one's way with them. This is where meaning is sought. 'What are we living for?', 'Who am I' and more mantras and forms of contemplation are found to give the mind a hand in fitting into the program that gives it all meaning. The discipline with the facts, the success of becoming a human being, needs a stable self, a happy self preferably. For the problem with philosophy and science is that of the material world. It is constantly changing, taking the mind hither and tither in a roller coaster - if not a merry-go-round - of material motives. That wayward mind moved by the material world needs an anchor. Of course, that anchor is the Person of the Ship of Devotion, but realizing the discipline of the principles that are needed for a stable spirit, and the difficulty of following those regulative principles properly engaging its means of beauty and austerity, one is glad to be just one's own person to begin with. So, after first becoming a human being, physical and all, one becomes a spirit, an uninvolved objective witness, maybe a conscientious soul even of knowledge transference, who is always there inside and very close to the Person one is a part of. Of course there are different programs for the person to be spiritual, without directly being gnostic about the Person or ritualistic in a religious respect.
The typical means of this department of developing a spirit, are the transference in harmony of knowledge in the arts and education and the austere conscious and regular effort to assume the transcendental position to train the spirit for stability. Educators and artists who teach themselves by teaching or by showing matters to others, need to turn their vision regularly inward and detach in renunciation. Not making use of these tools to attain the Person of Transcendence, the 'great leader and teacher' and 'the excellent authentic maker', one becomes a poor sufferer and self destructive fool. The mind eager for results running after profit, draws one into the material world making it difficult for someone to be objective and take distance. Therefore one absolute requirement in this discipline is to perform one's labor free from ulterior motives. This is not that easy for one is usually tied to the duty of one's material maintenance. One has karma so to say. Therefore one progresses more easily in this discipline when one works as a volunteer, as someone properly focussed on the person and not so much on the material results of products and means like money. One has to share and develop focus in the spirit of the Person in the Beyond. One's work of art has to be exhibited or published, as a teacher one has to teach in writing and in speech. These are the typical duties of this discipline, but without offering the result to the Person, at least once a week together meditating and regularly, individually on a daily basis, as a personal discipline for developing spirit and focus on the Person of All Sacrifice, one will not find the stability within oneself. Again the philosophy of time is of relevance here, for the time system of profit-minded work is entirely different from the time system of the natural order of uniting with Him. One has to learn to be more natural in one's timing and less fixed on the 'system' that rewards the karma that doing result-minded work factually is. But more about the time system later. Not engaging the means of austerity and harmony in this discipline, the purpose is out of reach. Later on we will also discuss the technical details of mantras and the exercise of meditation.
The third discipline is that of becoming a person. One, simply stated, must be devoted to the Person to become a person. Looking away from the Great Person of All ideals, one fails in the acknowledgement of the fame and name of the Person of Example that one somehow or other has to become oneself in a way. In fact one is, as said in the previous Inspiration, a glove all together to His hand or an individual finger of His hand, or maybe only a single hair on His body or simply but one of His body cells. But of course not everything is material with the person. After first being a human being, then being a stable spirit, one next has to fit in with the Greatest Person in being oneself, that is to say the one whom one preferably is in service of the Person of All Service. The Person One Will Never Be, withdraws upon one's approach, for the ideal is always evanescent. Approaching the horizon always another one shows up to go for. And thus we go around the world, discovering all His landscapes, sunrises and sunsets.
The means of this department of becoming the 'person that you are', are fame and riches. Evidently one needs to be disciplined into a stable spirit first in order to deal properly with the riches and the name of fame, His name and fame as also one's own name and fame. The two of the big and the small person, should not be too far apart. Uniting in devotion unto the Person in a religious context, will sooner or later result in another name one acquires by initiation. One gets a nickname so to say for one's preferred mode of service. All these names of initiation, given by the teachers of example of the religion or 'Culture of the Person', together step by step clear the view of the Person with the Many Names as He really is. First one sees Him in front of oneself upon or above an altar or place of worship, in His human form or in the form of His name of fame in question or in the form of examples of devotion, of certain aspects of Him in the form of other devotees. To seek association is essential in this department of discipline. Having thus that form, that mode of existence, in mind internalizing the models, one finds an integrity a mode of action unto Him of one's own. When one has found one's own form of service one thereupon finds the light of that form inside, where He always has been, like having put on new clothes. One became the one one always was inside.
The lessons, simply said, must be internalized. The teacher has to be inside of oneself. Having internalized the Person of All teachings, one also knows one's specific angle with Him. At that point one is one of the pieces of the social jigsaw that needs to fit together to make 'His Politics' work. In practice the association thus built will develop a common spirit of dealing with the time and circumstances. There will grow a discourse of comments or inspirations like the ones found in this book, that together make up the discipline. The riches found in this department are the riches offered to the association as a means to build and maintain the association. Without sacrifice one will end up in a different kind of politics, the material politics of political parties obsessed with the individual material interest of the 'I and mine' of ego and possessiveness, that wants to control the state, the community at large, therewith being of opposition with likewise parties. One then ends up in a power struggle.
Of course, not falling for this temptation of material politics wherein one is constantly struggling for the lead, one realizes the leadership of the Person Who is the Perfect Politician of All Integrity. Having attained His position of spiritual politics, will not give one the feeling of an ego in conflict, or the feeling that one has to attain anything else but one's own service in the spiritual community. In a materially motivated association one has to adapt and compromise, narrow one's mind. That is the way of material politics. Material politics constitute a second class activity relative to the stratification of society in professional identities. Therein the intellectuals, the teachers, the philosophers are leading, they are the great kings of knowledge, for the Person of all Civilization is served in a culture of knowledge. Second class politicians, usually recruited from the college realm, think they are the leaders to cooperate with the traders, the 'entrepreneurs' that are employing the workers who are serving. But mixing passion with goodness these academics are not exactly spiritual leaders. Devoid of renunciation they easily corrupt with the means, the riches, that are supposed to serve the association of the Person of Coherence. It is important to realize that to attain the Person in the sense of becoming an integral part of His political spectrum of civil identities, does not mean that one should be an old style politician leading a political party in opposition. That is thinking in the line of Democracy 1.0 where only an elite fosters the illusion of being elevated above the rest, and that is nonsense of course.
In self-realization one broadens one's mind instead of narrowing it, and there are neither winners nor losers, no leaders. There is only a guru, a leading 'king' philosopher, the Person as the Philosopher of All Philosophers, who has to be found inside in spiritual progress. To be in positive self-communication with Him in the wisdom of a sustainable form of happiness, is the ultimate goal of the emancipation with Him we filognostically divide in nine phases, but more about that later. Only with Him inside there will be a community wherein one can become happy in one's self-realization. In Inspiration 13 we discussed the spectrum and the perspective of a better democracy called 2.0 where all may participate in a mature way for attaining the Person of All Classes and Age Groups on All Levels of Realization. To freely move around in this filognostic building consisting of finally 3456 identity positions spread over eight floors of transcendence [in eightfold yoga], nine wings of emancipation, with each sixteen apartments of status orientations offering three rooms of natural quality, is what the game of life, the game of this filognostic order is all about.
Source for this Inspiration:
S.B. Canto 1, Chapter 15