Opening argument
We pragmatically start from the idea that we want to improve our own quality of life, sense of meaning, and health. Then the quality of life and the health of those around us – first our closest family, then our countrymen, then the local continent and finally the rest of the world. If we do not achieve a satisfactory quality of life, we are unlikely to care about the rest of the world, or even those who are close to us, if we are in a particularly frustrated or tormented position.
When we begin to achieve a certain quality of life, we would like to keep it, and thus an interest arises in establishing our own values upon those closest to us, values that support the current situation. If the quality of life is really high, the individual would like to get involved in the business of the whole world for the same reason.
So far, no one has managed to establish any values or systems that did not lead to the exploitation and oppression of other people, especially those who are at the farthest distance from the individual socially and geographically. This despite the fact that many have had "good intentions." High quality of life is difficult to stabilize precisely because it is often based on some form of imbalance or exploitation.
The big question, then, is how we can help ourselves, how we can help others, and how we can help and improve our cultural values overall without injustice? Or whether we should even try?
Note that even if we here choose to call materialistic wealth and power "high quality of life" (which does not necessarily have to be true, since the need to protect position and assets often creates stress and increased demand for responsibility) such quality of life is not possible for every individual and thus inevitably creates cultural friction.
The central point, in other words, is that questions regarding help, improvement and evaluation (no matter who or what) have no meaning without a standard or yardstick to relate to. We need parameters for health, quality of life and improvement to orient ourselves around, like a compass.
Simply going on intuition or feelings and conscience is, as we have seen, ineffective since what may appear as help and right guidance at the moment either distracts from seeing the bigger or hidden problems or, at worst, will cause even worse consequences in the long run. Besides, the appeal to feelings and conscience is ineffective against those people who are emotionally indifferent and desensitized. Such people need another type of motivation.
We could become one of these people and ignore it all. But that would only enable others to continue with their partial values, which can lead to consequences for ourselves that we did not count on, so that we bitterly will regret our passivity. And if the solution were to be an ideal to cease attempting to improve, then this must still be motivated. And if it needs to be motivated and maintained as an ideal, then it does not differ significantly from any other valuation. Then it will only be non-valuation as our valuation.
We therefore need an impartial logic that calculates essentialness for societal sanity. A sound basic education, if it is to perform its true purpose and promote healthy values, must be attentive, discriminatory and evaluative. And in order to evaluate something as "good" or "bad," no matter what, the evaluation must be connected to a system.
This is where the necessity of a tool or epistemology comes into play. A tool in the form of an evaluation compass that can establish parameters for individual, relational, and cultural development/health as a benchmark.
This is the purpose of my education, and why it can also be called 'Essential Education'.
When it comes to attaining a higher impartial logic or sensible education in terms of "development," "direction," and "valuation," we must admit that knowledge is essential, and that knowledge should be based in reality – be true.
Can a lie or pure invention ever give us a sensible direction? Maybe if people were robots that could be programmed. But even such a programming would not necessarily lead to a healthy development in the long run unless we established what is "development," "healthy," or sustainable to begin with. And if it is based on someone's preference, is this preference really their own or is it "programmed"? Besides, we can not know if people really begin life as blank sheets of paper that can be programmed, and if we lie about it we risk serious consequences. So in any case we must first have knowledge, not preference or invention.
So how do we gain understanding or knowledge (facts, truth) about something at all? First, we need to seek something that can be known, reach a common basic assumption that everyone can stand behind. What can we all know with certainty? Only that which repeats itself is possible for everyone to know with certainty. Without recurrence in phenomena, no objective or useful knowledge can be established. All precise knowledge, all measurements, are only possible through observation of recurring things and processes.
This also applies to what people call single events. In order to have knowledge of single events, for example, that a car accident has occurred on a road after hitting a moose, you must first have knowledge of both cars, moose, and roads. All of this in turn requires recurrence, that is to say, experience. Had you never witnessed any of this before and seen this combination of phenomena for the first time, you would have no idea of what it is.
We should first accept movement (change, time) as a basis for knowledge; then mathematical units (numbers). Besides this, we only know that a world in which we live exists and that our consciousness within ourselves exists. This is fact, reality, even if it can not be proven or disproven. Anything else is useless as a foundation. Everything else is merely unknown quantities and phenomena such as "nature," "matter," "life," "death," "energy," "light," "dark," and so on. None of these quantities or phenomena can work as a starting point.
Thus we have begun to formulate a starting point for essential philosophical principles, principles that can be called "timeless" and lasting (permanent). In other words, knowledge begins with experience and philosophy. Not with science or information. Because even if you're reading a book on facts or someone's statistical survey, you still can not tell if the information you're reading is true or competently executed.
The next step is to seek the cause behind phenomena and behind our consciousness that experiences. So we reduce phenomena till their basic elements can no longer be reduced, to see how they are constructed. We observe the world as primarily movement, and that the fundamental movement that recur is circular in terms of, for example, days and nights, and seasons. Thus nothing is permanent except for the movement itself. This can be called a "configuration" the world is based on. An "ultimate" reality. Everything else is being put together and then broken down, but movement (time) consists.
But how does movement work? What is its causal mechanism?
In order for movement to work, an oscillation is required; a polarity; two connected things that simultaneously repel each other. A single thing can not produce motion or phenomena. Neither can two things unless they constitute opposites of comparable strength or permanence and with capacity for transformation.
We therefore conclude that existence is dependent on at least three aspects in order to produce more phenomena and shape a world like the one we exist in. Thus, we can formulate this fundamental and permanent cause behind phenomena in the following mathematical symbols:
+ (force)
- (counterforce)
∞ (connection; oscillating, transformative or mediating force; equilibrium and punctuated equilibrium)
This is the closest we come to a configuration or timeless cause behind the movement, phenomena and effects of reality – since phenomena can not be reduced or divided into smaller elements of a compound. In the absence of a better symbol, we can also use this triad as a symbol of the basic element or basic principles of our consciousness. This timeless cause that regulates the essence of things thus becomes the foundation of our knowledge, and is consequently the most worthy as a guide.
Real impartial knowledge requires the discovery of the categories for the configuration of reality, i.e. the timeless natural laws, and a deepening of the appreciation of their significance. These principles convey what we should already find in our experience. They are primarily a formula for retaining in our memory the elements of experience that are timeless. They are never wishful thinking.
So what conclusions can we draw and how can we apply this fundamental knowledge in regards to "valuation," "improvement," and "direction"?
It is obvious that circular motion or a permanent background (cause) can not have any direction or improvement. It is also obvious that attempting to make something else permanent is to challenge or struggle against this fundamental configuration, which can only lead to frustration and disappointment. Therefore it also becomes clear that nothing can have an end goal or climacteric purpose in a permanent or recurring (cyclic) eternity. In fact, there can be no climacteric purpose even if existence were to be temporary.
If end goals and climacteric purposes can not exist, then they can not be the right direction to seek our answers. If we are looking for a permanent state, then is it not more sane and realistic to find an already existing permanent state: ceaseless change that gives us experiences and surprises and prevents us from becoming bored; as well as our inner core of consciousness that experiences without changing. And if this inner observing Self does not change during life (knowledge and experience not included since this is also observed by our inner Self), then could it be that its constituents can not be dissolved in smaller parts and thus not disappear?
Even if we can not prove or know whether the core of consciousness is permanent or not, we can still begin to formulate the only sane direction: not an end goal but a goal of presence, of appreciating and living in the moment. This does not mean a cessation of planning or trivialization of the future, but rather planning should support continued presence and appreciation of each coming moment with receptivity, openness and interest. Besides, the higher the life-form, the less repetition and more variation is necessary for health and satisfaction.
In terms of purpose, then, we no longer seek it in the future in the form of ideals to achieve, but instead we seek the purpose of what we are right now. I.e., to be and to manifest what we are. Instead of asking ourselves if we have an objective to achieve in the future, we should ask whether we don't already, with the particular nature we've received, serve a function in a world of interconnected processes; a "function" similar to how different microorganisms support higher species, and how species support a larger ecosystem, and so forth.
Our valuation thus becomes the knowledge of reality we've established; direction becomes the moment; and improvement (development) becomes synchronization or flowing with the configuration of reality or timeless cause, which is beyond time and polarities (opposites).
Valuation: truth, the principles of ultimate reality
Direction: the moment, become more what we are
Improvement: flowing with the laws of reality
What is to be regarded as wrong valuation is thus knowledge that deludes us that we must or should achieve goals or permanence in the future; which is wrong, unrealistic and meaningless (vain) direction; and leads to a worse condition with the struggle against reality. That which increases delusions and thinking in opposites and makes us strive in an impossible direction, wasting our energies and distracting us from both presence and what we already are, is thus the opposite of development or improvement.
Wrong valuation: delusion and erroneous knowledge
Wrong direction: focus on goals in the future, become different than what you are
Wrong development: fighting against reality
So we have arrived at the conclusion that the most logical direction is to manifest or be what we already are, pursue our "function" in relation to our natural environment, which should lead to a deeper satisfaction with a true sense of freedom and meaning. Wrong direction is focus on becoming what we are not (by setting up goals in the future) which risks upsetting the function of what we are, while at the same time working against satisfaction and a sense of freedom or meaning by "invalidating" our natural energies and attempting to replace, control, or change them with invented ideas, fantasies or goals beyond the present which are not the right "nourishment."
This in turn leads to the conclusion that we need to know and become familiar with "what we are" as the primary goal, and this is where the importance of self-knowledge comes into the picture...
To understand ourselves and the human being
We must know who and what we are. Who am I? What do I want? What do I need? We must go from unbridled fantasies to reality and personal nature. To understand our nature, we must look at the different aspects of our nature that must be considered in a sensible conclusion:
1. Our psychological nature.
2. Our biological (or physical) nature.
3. Our culturally adopted and imitative nature.
4. Our surroundings and circumstances we must take into consideration.
Every human being has a subjective, psychological nature (mind) and an external biological nature (body). This is the individual. But people do not exist separately from others or from their surroundings. Every human being will, and must inevitably, begin to imitate the surroundings in order to communicate and survive in the environment. This happens with or without conscious attempts at education from the surroundings. "Acquisition" (culture, knowledge, language) can therefore not be separated from our nature. Finally, we are also governed by external circumstances, which always affect our health and our choices to at least as high a degree as our inner psychological "leanings."
So, in order to even be able to move or choose the right direction for health, development, function (purpose, meaning), and satisfaction, we must find a way to deal with all of these four dimensions of our reality. Culture must first provide us with the right knowledge before anything else is possible, and that, for example, is the purpose of Timeless Education and this text. So it starts there. Understanding must become part of our nature, instead of ignorance, lies and delusions. That is the first step. Thus development, paradoxically, begins not from our own nature, which is too biased and ignorant, but from external factors in order to then reach our inner, authentic factors.
But even if we have the right knowledge or personal experience and begin to act more authentically through self-knowledge, external factors will always interfere with and often work against us. We must therefore also have a protection against the fact that external circumstances can reduce our sense of well-being. Such protection is best constructed along two dimensions: improvement of external circumstances (the attitude of other people and the culture) and inner circumstances (one's own attitudes to internal and external circumstances). Are we a puppet whose health and satisfaction are doomed to be dependent on what is happening or do we have any choice on the matter? Is there anything we can do? Do we have free will, and how do we manifest it?
It is here that the question of free will comes into the picture, which is an essential element of self-knowledge: is it people themselves who act, and if not – can they achieve free will and thus responsibility?
If we look at all four of the above factors, we can conclude that people do not have much free will. Both our psychological and biological nature (which we did not choose), as well as the influences of the culture and external circumstances, constitute what we may call "Freeless or Unfree man" – a victim, a medium, and an expression of creational causality. This creational causality, in turn, has its foundation or ultimate reality in the previously established "timeless cause" that governs the movement and essence of things.
So, we start from the viewpoint that people are not responsible, and, if it is at all possible to make people responsible, we need to work for it through proper teaching and practice. This teaching, in turn, must teach that we do not have free will or can take responsibility yet; that proper education, and especially education in self-knowledge, is necessary first. Education as a new "causal source" by approximating (emulating) the timeless cause instead of automatic reactions we did not choose.
Factors such as prevailing economic conditions, that people are governed by the need for money, etc, needs to change. But this change can not be achieved through the usual social revolutions, because they only lead to a change of power from one group to another with more or less oppressive tyranny. Instead, we need a sane education. Otherwise, we can never reach true naturalness and health. Our main enemy right now is civilization itself, not human nature.
This education must deal with inaccurate teachings that gives us an incorrect picture of man (for example, that she is already free and responsible or that our economic system is something natural). This false image of man, self-deception, we can call "Masked Man." Even though "masked man" is imagined or false instead of real and natural, it is still an essential element of self-knowledge – to "drive out false ideas" like exorcism.
The timeless cause, in turn, which we should always keep in mind, is formulated through A-X-Ω: two polarities (A and Ω) causing motion (X).
This is the simpler part of self-knowledge. After this, self-knowledge begins to become more complex.
So far we have brought up two aspects of self-knowledge:
Freeless man
Masked man
What remains is "Biological man," "Natural man," "Temporary man" and "Timeless man."
"Biological man" is our physical body with its organs and functions. Knowledge of this aspect of ourselves is important for maintaining physical health by eating sensibly, not stressing, knowing how much sun we can tolerate, what diseases we can protect ourselves from, etc. This is an important part of self-knowledge, but it is also the part that already gets the most attention in our culture. There is already a lot of information and advice on how we best keep our bodies healthy, thus I don't prioritize it in Timeless Education.
"Natural man" is our individual energy patterns and preferences – instincts. It is here that we finally reach the the relevant part of self-knowledge when it comes to the individual's "purpose" and "function." It is this part of ourselves that needs attention and self-expression to experience the feeling of freedom and substance. At the same time it is the part of ourselves that runs the greatest risk of not being accepted, both by the individual themself and by other people. It is the cause of much shame, envy and frustration that leads to increased selfishness and ruthlessness both towards ourselves and others.
Our biological body can also give rise to similar negative feelings, so you could say that these two aspects are joined together. Our physical appearance, unless disguised with cultural acquisitions (such as clothes, makeup, operations), is often an expression of our inner energies and instincts. The body gives the energies what they need, and the energies give the body what it needs. This leads to what we know of as phenotype, character, personality type, etc. An entire gestalt that can be analyzed from different angles. But it is easier to separate circumstances and cultural acquisition from this gestalt than our biological and psychological energies. Self-knowledge and self-acceptance require a study where we observe and absorb information concerning ourselves both from the outside and the inside.
In this context it also becomes necessary to address our view of evolution. Our current Darwinist view of evolution has a tendency to get in the way of self-acceptance and acceptance of other people. What "purpose" or "function" can an individual have in a worldview where evolution is a random accident that does not give individual beings any purpose or direction other than to survive and propagate their genes?
If we assume that Darwin's theory is correct, how do we promote a healthy attitude with a focus on acceptance and self-acceptance that doesn't want to interfere or manipulate through ideas of eugenics and selective breeding? This is a return to the original issue of what improvement (or development), the right direction, and the right (or most advantageous) valuation is. As we have seen through history, eugenics have never been a unified idea or movement regarding what really constitutes good stock or "improvement." Which is the same mistake as ever: not establishing an objective standard or measure to orientate around.
Our conclusions (our standard) earlier were that the right valuation is knowledge of reality (or truth, understanding); the right direction is the moment; and improvement (or development) is synchronization or flowing along with the configuration of reality or timeless cause, which is beyond time and polarities (opposites). And the whole idea of eugenics militates against this. Ideas concerning eugenics and selective breeding devalues the moment by gazing towards future ideals. The fact that it doesn't start by contemplating objective valuation reveals bias and subjectivity over truth, and since it judges things like "good" and "bad", it struggles against reality and its causal mechanisms. And fighting this reality only leads to frustration and suffering for both eugenics and their victims or the people they've bred. Let's say that they managed to breed their ideal image of humanity: how monotonous, boring and predictable would not the world and communities become then? And how would these repetitive individuals manage if circumstances in the environment changed and new talents are suddenly required that were not bred? Variation is a safer card to bet on.
But we don't need to end there in our analysis. There are good reasons to question whether special qualities can even be inherited in humans like in animals. Has a genius never produced a mediocre offspring, or a mediocre person never produced a genius? If we pay attention to and remember our experiences well enough, and do not let ourselves be hypnotized by evolutionary theories, we often find that children and siblings not only can differ greatly from their parents but also from each other, even though they have similar genetic features on the outside. How is this compatible with Darwinian theory and how is it dealt with in eugenics?
Another question: Has there ever existed a man who mastered both the intelligence and the creative power of geniuses like Mozart, DaVinci, Tesla or Einstein with the physical strength and capacity for labor of a farmer, sportsman or conqueror; as well as the caring and loving tendency of the spreaders of joy, healers, lovers, and good parents? Even if such an individual were to be the aim of selective breeding, where do we find the best candidates? Often, such people's special ability is dependent on an extreme imbalance. We know that "nerds" are not ideal as farmers or spreaders of joy, that athletes are not ideal as artists or philosophers, and that loving people are regarded as feminine and irrational in their prioritization of feelings or to become loved by all. There exist stereotypes that appear to be timeless. Again, how does our current evolutionary theory explain these constantly recurring stereotypes and similar patterns? Shouldn't one of these categories have become the dominant one and swiped away the other categories at some point in history?
What if our current perception of biological evolution is not entirely correct? Imagine the waste with worry and speculation regarding "the survival of the best" and eugenics we could've avoided if it was established that this is merely delusions and inaccurate knowledge. And, when we analyze it carefully, doesn't it seem like something is wrong with the usual Darwinist view of the world? It does not explain the collaboration of various species in the ecosystem well, nor the origin of "human types" in our species. It does not explain the huge jumps we see in the fossil record, such as the Cambrian explosion.
Criticism of our current science, such as the prevailing theory of evolution, is perhaps not necessary to maintain our thus far established parameters for the evaluation of valuation, direction, and improvement. But if our current theories have shortcomings, then it can not hurt to establish a more sane or probable theory, even if only as a placeholder. Understanding and truth is, after all, our highest valuation in these parameters. Therefore, Timeless Education proposes the idea of an "eternal metamorphosis pattern" where species and phenotypes (such as human types) arise according to law along pre-established transformation points in time and space in order to serve a function or purpose in the environment. The simplest example of this is the amazing coordination between huge amounts of species in natural ecosystems.
But when it comes to man we're dealing with a more complex creature. The jump from animals and primates to a creature capable of higher thinking that can also become self-aware and impartial constitutes an equally huge evolutionary revolution as the jump from matter to life. And, as I pointed out earlier, less repetition and more variety is necessary for health and satisfaction in such a higher life-form.
Apart from higher consciousness, there exist three important differences between man and lower animal species. The first difference is that we have a difficult time adapting to or maintain contact with the ecosystem of the animal kingdom. The second difference is that the individual members of the human species are more different from one another in terms of qualities than in lower species. The third difference is that human beings have significantly more capacity for aggressiveness and hostility towards members of their own species than animals have, as well as the absence of any other natural enemy that can balance this tendency. The conclusion of this analysis must be that man constitute, more than any other species, his own "ecosystem" or "jungle" within himself, where both conflict and cooperation between different species are replaced by conflict and cooperation between different individual members and organizations (like-minded) within the human species. In other words, the necessary balance within the "human kingdom" is maintained by man himself in order to maximize the amount of variation the higher consciousness requires to be satisfied, in terms of stimulation and experiences, than lower animal species.
Because of this, "human types" can be likened with different animal species, but on a larger and more sophisticated scale. Thus, human beings should also, in theory, constitute specific purposes and functions in the "organism of humanity" or "ecosystem of humanity." But how do we identify these different types so that we can analyze their function? We do this by establishing a typology that can organize our discoveries and keep them in memory. In the "ecosystem" of man, birds are replaced by "nerds" and those who dream themselves away from the world (intellectual nature); four-legged animals are replaced with those who are social and emotional (mammalian nature); and reptiles or insects are replaced with those simple, action-oriented people who prefer repetitive tradition (routine nature), etc.
The three main categories will be the ones we've noted:
* The intellectual (bird nature)
* The emotional (mammalian nature)
* The action-oriented (reptilian nature)
These three categories are the basis for the majority of typologies and, at the same time, have an analogy in the human three-partite brain:
* Cerebral Cortex (primate brain)
* Limbic System (mammalian brain)
* Brain stem (reptilian brain)
In Timeless Education, these three basic categories can also be divided into nine primary categories and finally 81 more specific types that should provide a fairly satisfactory overview of "Natural man" and our potential functions in the species. Self-knowledge can be achieved without a typology, but if the typology comes close enough to reality, it can say a lot about the context we find ourselves in and promote new ways of looking at ourselves that can be a good support for health and self-acceptance.
In Timeless Education this typology is refered to as "Bias Psychology" and can be found, in more detail, under Tools. The technical names of the three basic categories are (as we can see in the model) Sapientiam, Gratum, and Morem.
Now we come to the last two aspects of self-knowledge: "Temporary man" and "Timeless man."
"Temporary man" can refer to all other aspects of ourselves except for "Timeless man" (i.e. the previous aspects I have already talked about), but primarily it refers to our temporary attitudes and ways of relating to the world. This often indicates how developed we are and where we find ourselves in relation to "Timeless man."
"Timeless man" is the most internal and permanent that we are. It is our true and final identity that is experienced as an observing self-awareness or pure consciousness that is difficult to describe or define through symbols and language. Often we are not even aware of this inner aspect of ourselves because we identify with one of the aforementioned aspects and invent ideas of what we are or want to be. However, many people in every era have always been reminded of this deeper or "higher" Self through, for example, spirituality or religions, and it can be said that the concept constitutes the basis of all religion, where some religions have deviated from this foundation over time. It has also been a part of philosophy. Today, the concept sometimes also appears in psychotherapeutic contexts, even if it is perhaps not so common. Carl Jung attempted to represent it through the idea of the "collective unconscious", but it is difficult to determine if he really understood the sources he got his inspiration from.
In other words, "Timeless man" is technically not something new in my system. But at the same time it is necessary to include and reword it since it is a reality that is often forgotten and which also (in its traditional forms of expression) is easily misinterpreted by individuals trying to understand ancient systems, religions and philosophies (i.e. Carl Jung and Jordan B. Peterson). Thus for many people it will be perceived as something new, which is an effective way of avoiding prejudices and established thought-patterns when it comes to old jargon that are covering up the true ideas. And if someone wants to argue that this is not the true essence of, for example, religion and philosophy, then they must soon acknowledge my concept is new and, moreover, superior anything else in terms of objective parameters for health and development.
What makes Timeless man important is that it is the only aspect of self-knowledge that can deal with circumstances beyond our control through a change of attitude. We could say that Timeless man, or the inner witness, is the only aspect of ourselves that can act freely through a choice of attitude and intent. And since morality is dependent on freedom and free will, only Timeless man can act morally, as well as define what is moral, namely a shift in attitude and increasing one's understanding of reality.
We will now take a closer look at these parameters for health and development. The following is a model or illustration of "Timeless man" in my system that additionally includes "Temporary man" (that is also timeless in its constant change or shift of attitude until it can escape this repeating pattern).
The model of Timeless man is technically not necessary, merely designed as useful support for our memory, as well as analogy with ancient systems and models. (You may find it familiar, but I do not have enough room to elaborate on exactly what it is adapted to in this text.) In the model, I have chosen to illustrate our deepest and pure consciousness as the observing eyes at the center and are analogous with "A".
The contrast or principle of polarity is illustrated by the two flames or lights and represents both analogy and non-dualism (analogous with "Ω"). It is a symbol of self-control or enlightenment/rebirth.
The circle surrounding these symbols illustrates the timeless cycle or motion (analogous with "X") and also has a deliberate resemblance to the sun, which is an ancient symbol of clarity or understanding (light).
The twelve categories around this circle represent stages of attitude or psychological incarnations (shapes or forms), depending on the degree of delusion brought about by causality, that recur in people's lives ("Temporary man") and are connected with seven levels of consciousness (wandering light), man's quadratic nature (psychological elements), and the three timeless principles (qualities).
The original childhood state can be said to reside in the shape that in the model is called "naive" and is written in black writing as a symbol of the body in man's quadratic nature and is represented by hypnosis or imagination. The stage itself is encircled in blue color, which represents awareness level 3 (since I only had four color pens I used black for level 4-7), and also possesses the "active" quality (+) which means "active imagination" that the naive child has with the lack of knowledge and experience.
Going through what each shape or temporary center of gravity means in detail would take too much time and I have already described them on the page about Timeless man under Tools, so instead I will just make a brief summary.
What usually happens in a person's life, psychologically, is that they lose their naivety or innocence after becoming "hurt" (the next shape). An experience of pain and discomfort. This in turn leads to the temptation of becoming an "accuser" who begins to judge things as "good" and "evil", "good" and "bad," etc. If this accusation or persecution continues and becomes excessive, the individual will become a destructive and ruthless "demon" who causes more suffering than improvement and justice. If this goes too far without any cessation of the tendency, the individual can only end up as a "ruin" of a man, defeated by reality. It is the lowest bottom and from here development can only go upwards. The first sign of new hope is a "regretfulness" (conscience) after having experienced that their ambition was impossible and counterproductive.
The individual can then return to try and live an ordinary life, such as a laborious "worker" focused on material prosperity, or by abandoning himself and "sell his soul" like a "prostitute" (metaphorically) in order to flow along with the prevailing culture and achieve some form of status/acceptance, or with an intellectual or "academic" occupation in order to avoid the hard life as much as possible and focus on other dimensions. When this also leads to a sense of meaninglessness or dissatisfaction, the individual can finally return to his original state but this time without the naivety and with experience being kept in memory. This leads to acceptance, the beginning of self-knowledge (primarily of one's own limitations), surrender, receptibility and the possibility of becomng a "seeker." If the individual finds the right influences that matches his own experiences (recognizes the taste of truth), the individual may ultimately begin the process of training or sacrifice to achieve the right wisdom, self-realization and substance – become "timeless" with stable ground to stand on, making it difficult or impossible to fall back into the former temporary centers of gravity again (in this life).
The seven levels of consciousness that the twelve stages of attitude go through can be summarized as follows:
(Level 1) Timelessness Consciousness – clarity, permanent, transcendence of opposites, non-attached, wise, authentic.
(Level 2) Wakeful Consciousness – training in right education, concentration, sacrifice.
(Level 3) Disillusion Consciousness – resignation, receptivity, normal (childhood state).
(Level 4) Skeptic Consciousness – construction of ideas, escapism, distractive goals.
(Level 5) Charm Consciousness – attraction, strong hypnosis, self-abandoning adaptation, reactive, unnatural.
(Level 6) Routine Consciousness – rigid, strong materiality, superficial pedanticism, non-philosophical.
(Level 7) Blindness Consciousness – blind, short-lived, suffocating, foolish, opposes wisdom.
For more detailed information, see the "Evaluation Compass" category under Tools in the right column.
This type of parameters are supported by the principles of ultimate reality that transcends human partiality like arithmetical operations (equations) and provides us with a stable ground like mathematics, instead of the usual mediocre ways of thinking or deluded partial and linear goal-logic that leads to frustration and disappointment.
As a reminder of what we have gone through so far, we can easily summarize some of our most important conclusions concerning wisdom as follows:
Direction: the present, presence, planning for presence.
Valuation: the timeless cause (the principles of ultimate reality), Timeless Education, self-knowledge.
Satisfaction: sense of substance from honest self-expressions and non-avoidant presence, awareness, knowledge that you have a function and are supporting others.
Self-realization: honesty/naturalness and non-attachment/receptiveness (self-control) without identifications.
Morality: awareness that transcends opposites, non-dualism, the increase of awareness.
True activity: understanding, choosing an impartial or different attitude instead of automatic reactions.
Success: self-realization with the above, omni-interest (love).
Taking responsibility: attempting to understand before anything else is done, self-knowledge, transmission of timeless wisdom.
In order to make it easier for people to remember what certain words should point towards when it comes to these "equations" or timeless parameters, I have begun work on a glossary under Tools where people themselves will be able to look up the particular word they want timeless guidance on instead of mediocre answers given out during, for example, discussions and so on. It can also serve as a summary for those who just want "quick answers" and don't feel like getting into theories and long reasonings that can obscure the point.
