Georgi Alexandrov Stankov, July 1, 2019
translated from the German book “Gnostic Tradition of Western Philosophy“, Part 1, 297 pages, 2004, into English by the author
The Crisis of Philosophy
The history of mankind as it is known to us represents an endless chain of spiritual aberrations. This statement applies equally to philosophical and trivial ideas; not to mention the aberrations in science (see Tetralogy). Their realization in the form of teaching programs, legal norms, social and state structures, ethical recommendations and so on penetrates the material history and creates facts whose lasting or temporary influence has shaped the thinking and personality structure of countless generations and decisively determines our present. Their mere existence is considered a sufficient proof for the validity of such ideas, notwithstanding their obvious transience or their failure in the present.
While the current views and beliefs on everyday life live on since antiquity in a remarkably constant form and determine the character and behaviour of the people in a lasting way, the abstract philosophical ideas, which in their core also show a persistent constancy, have lost much of their influence in the last hundred to two hundred years.
When Nicolai Hartmann, the last comprehensive German thinker, presented his lecture on “Knowledge in the Light of Ontology ” (1) to the Munich Kant Society in 1949, he revealed in his condensed synopsis of Kant’s inheritance the epistemological impasse in which the German philosophical school had found itself since Kant.
The prospect of philosophical-transcendental or scientific knowledge, this promise of all thinkers at all times, was indefinitely postponed by Hartmann. His lecture was the declaration of bankruptcy of Western philosophy. Who would be surprised that this lecture heralded the beginning of a period so poor of philosophy that is unparalleled in the history of mankind?
The empirically oriented men of the early 20th century longed for quick results and successes – industry and technology seemed to fully meet these expectations – and could do little with the inefficiency of Western philosophy. Its inability to incorporate the content of the forward marching modern science and to fertilize it with practically verifiable principles of universal validity sealed the present decline of philosophy. This development could not be saved by various intersections of philosophy with modern logic (neo-positivism), scientific empiricism (methodology of the sciences) and linguistics (many obscure theories such as structuralism).
It is an elementary, obvious fact that modern scientific theory – be it in the fields of physics, chemistry, biology or economics – gets by completely without philosophy. Just take a look at the countless textbooks and journals to see for yourself. Philosophers have become “fence guests” of science, who only know how to care for their wounds and inferiority complexes. Many a remarkable propaedeutic has arisen from that, but nothing more.
This situation is unique in the history of mankind. Until the 19th century, philosophy was the flagship of all scientific knowledge. Galilei, the founder of modern physics, supports his experimental results on gravitation with Aristotelian and Pythagorean arguments (2).
Kepler’s guiding idea of his “Mysterium cosmographicum” (1595), which matures into “Astronomia nova” (1609, 1st and 2nd Laws) and “Harmonices mundi” (1619, 3rd Law), is platonic through and through, even if he has to reject the divine form of the spherical shell in favor of the elliptical orbit of the planets. As a “priest of God at the Book of Nature“, Kepler eagerly supports the Pythagorean Neoplatonic views of the Byzantine Proclus (412-485), whose teaching of emanation and hypostasis forms the basis of Christian Gnosis (3).
Newton rejects the idea of gravitation as a remote force, which should occur without mediation by referring to Epicurus (4). The philosophical tradition of antiquity and Hellenism has been the incessantly driving intellectual force behind the search for scientific knowledge since the beginnings of modern science in the Renaissance, until empirical dogma gained dominance in modern times and systematically suppressed this Gnostic tradition.
Scientific knowledge was thus for a very long time gnostic knowledge, even if the empirically gained knowledge inevitably had to lead to modification of some ideas of the classical ancient thinkers. This has not affected the belief of researchers of earlier times in a transcendental, a priori knowledge. This belief reached a final culmination point with Kant, only to be talked into insignificance thereafter by the mediocre Neo-Kantians.
With the rise of empirical dogma in modern times, the existence and original source of all transcendental knowledge were vehemently denied – all knowledge should now come exclusively from experience (English empiricists). This narrowing of the field of experience to sensual-experimental observations resulted in the incapacitation of philosophy as gnostic teaching. Thus human consciousness, being the original source of all scientific ideas, disappeared from the explorative field of science.
While such phenomena as intuition and inspiration, leading to transcendental knowledge, were still a central concern of thinkers and researchers before the Enlightenment, they were now inevitably rejected by the “priests of pure empiricism” – the established scientists of empirical dogma – as “cheap esoteric stuff” and banned from science.
This attitude exerted a strong pressure of conformity on philosophy at the end of the 19th and the beginning of the 20th century. It felt compelled to deny its Gnostic tradition and to replace it under the mantle of science with positivist considerations from the narrow realm of human experience (Comte, Mach, Avenarius, Russell, Whitehead, Wittgenstein, Wiener Kreis, etc.). One spoke extensively of the sham problems and senselessness of metaphysics, such as W. Dilthey in “Das Wesen der Philosophie” (“The Essence of Philosophy”) or N. Hartmann in “Grundzüge einer Metaphysik der Erkenntnis” (“Basic Features of a Metaphysics of Knowledge”), and in anxious repression before its cognitive abysses modern thinkers feverishly searched for a solid ground in mathematics and logic (Poincaré, Boole, Riemann, Hilbert, Russell etc.), until Gödel finally withdrew this illusion from the neo-positivists on the eve of the Second World War.
With logical arguments he proved that it is impossible to justify the raison d’être and validity of mathematics, this hermeneutic discipline of correct human thinking, by mathematical means. Mathematics cannot render its proof of existence – its validity in the real world – by its own means. Mathematics is pure thinking and thinking is metaphysics, hence mathematics is metaphysics at the same time. One had returned full circle to the beginning.
The Foundation Crisis of mathematics burst like a bomb in the orderly world of the neo-positivists, who already firmly believed that they had left the unfathomability of metaphysics behind them. Those who had expected, however, that the foundation crisis of mathematics would make it clear to the neo-positivists that they were now in even deeper cognitive abysses than those of metaphysics were deeply disappointed. Like small children, they preferred to close their eyes to the danger and to hide their fear-related agnosticism behind kaleidoscopic neo-positivisms and other mental gimmicks. The unity mirror of philosophy broke into a thousand splinters – the neo-positivists became logicians, linguists, methodologists, structuralists.
In fact, the neo-positivists touched in their futile search for the Holy Grail the very root of all knowledge – the Primary Term of mathematics and physics, from which I proceeded in the 1990’s in order to free mathematics from its foundation crisis and to achieve the unification of physics with the help of Hilbert’s formalism. The new physical and mathematical Axiomatics of the Universal Law, which proceeds from the Primary Term, is the “Holy Grail” of philosophy and science and at the same time the limit of every gnostic knowledge – be it metaphysical or positivist. It is the “inner horizon” of which the German philosopher Husserl already had an intuitive presentiment.
The Revival of Gnostic Tradition Through the Discovery of the Universal Law
Why didn’t they find it sooner? Was the solution too simple or too radical? It was both, and that scared the philosophers. They had given up on dwelling at the limit of human thinking – they had ceased to be Gnostics, metaphysicists and transcendental thinkers, not because they lacked the spiritual powers to do so, but because they had adapted to the materialistic-empirical world of the 20th century and no longer wanted to make themselves ridiculous. The courage to think had simply left them and the thinking left the temple of modern philosophy.
With this we close the circle that we opened with Hartmann’s lecture in order to continue with the neo-transcendence of the Universal Law, which in reality is the same old Gnosis known since antiquity, and to explore its epistemological limits with the help of the new Axiomatics of the Universal Law. In this way I continue the unification of human thought, as I have already done it in the Tetralogy for science and mathematics.
The General Theory of the Universal Law is a synthesis of all sciences, including philosophy and Gnosis: it preserves and rejects at the same time. It preserves all the ideas that are U-sets and are suitable for the formation of an axiomatics of human thought, and rejects all ideas that are N-sets and exclude themselves as an element. Everything else is the concrete application of this approach, with which I have structured, sifted and ordered the confusing abundance of contradictory findings of humanity into an all-encompassing, empirically verifiable, logical-axiomatic, contradiction-free thought system of Being (5).
This presupposes of course that one is very well versed in these sciences and, above all, that one is aware of their weaknesses. In order to prevent misunderstandings, I must state here clearly and without false modesty that the history of mankind has not yet known such a spiritual achievement. All philosophical, scientific and trivial categorical systems available to us from antiquity to the present day have logical contradictions and immanent weaknesses and are not in a position to develop a congruent world view of Being that can explain and predict all known and future facts without contradictions, as the new theory of the Universal Law does for the first time (including the current ascension of Gaia and humanity to the fifth dimension, which does not exist according to modern science but is a figment of “troubled” minds.).
The Tetralogy of sciences and philosophy written by me, as well as my additional books on economic theory, philosophy and Gnosis, prove in a clear and comprehensive manner that it is possible to derive all human thoughts and knowledge from a single principle and to structure it uniformly. Intimate knowledge of the new theory of the Universal Law is therefore an indispensable prerequisite for an understanding of this book. Everything is interconnected. Only readers who have understood and internalized my works will benefit from this writing. In my subsequent discussion, I will presume that this knowledge is available and will not dwell for long on the evidence that has already been produced in the field of science, but will merely introduce it.
When I deal with questions of human Gnosis in this book, a quiet feeling creeps up into my mind that I am doing a redundant job and that I have already said the essentials on the subject. Anyone who knows my theory will certainly agree with me. On the other hand, human thinking thrives on variations of the ultimate truth. Thinking and cognition are not a linear process, but a spiral movement along different angles around the inner truth core, which is inherent to the Whole as well as to every part of the Whole (U-sets).
Truth is always a function of individual consciousness: as it expands, so does truth, hence the concept of metaphysics in philosophy. Nevertheless, there are some fundamental insights, such as the Primary Axiom of the new Axiomatics of the Universal Law, which withstand any expansion of truth. They form the innermost core of truth, which remains unchanged for all eternity.
While my approach in science was axiomatic with the aim of unifying the foundations of physics, mathematics, bio-sciences and economics on the basis of the Universal Law, my task in philosophy was to show that all gnostic ideas of Western philosophy originated from the intuitive perception of the Primary Term, but in the absence of any axiomatics, led to the establishment of contradictory and unproductive categorical systems. There is a simple explanation for that: apart from a few exceptions, all prominent philosophers of the Occident were either bad mathematicians or lived before the actual development of a mathematical axiomatics, as it was carried out in several individual steps at the beginning of the 20th century.
Bertrand Russell was the last great European philosopher to possess mathematical knowledge and, with his groundbreaking work “The Principles of Mathematics”, to have made a decisive contribution to the axiomatic development of mathematics. He brought all the prerequisites to achieve the axiomatisation of science which I ultimately accomplished. Unfortunately, like many other thinkers before and after him, he failed in his positivist, empirical-materialist approach, which excluded metaphysical forays to expand human Gnosis and deprived himself of access to deeper truths.
The Questions of Philosophy and the Answer of the New Gnosis
If we now look at the object of philosophy as it has developed from antiquity to the present day, we can discern two major areas of Gnostic thought. The first thematic area begins with the question: “What am I?”, or “What is man?”, in other words: “How does man function as a perceiving and thinking identity and how does he recognize himself as such?”
This question raises further questions: “How do I come to self-knowledge and knowledge about the world? What is the essence of knowledge? Where are the limits of human knowledge?”, and so on and so forth. There is no philosophical teaching that does not begin with these questions… and ends without finding a satisfactory answer.
The second topic area deals with questions concerning the handling of findings: “How do I order (structure) my findings so that I recognize them as such, pass them on to others and use them to gain new insights?” For certain reasons, which will result from the following discussion, I will first start with the second subject area and only then deal with the first subject area.
The questions of the second subject area immediately show us that the process of gaining knowledge forms a closed cycle, which I have already assessed with the axiom of the last equivalence. Every kind of knowledge about the world and oneself must be recognizable as such, both for the author of the knowledge and for all other people – the Primary Term is the same for all people. The empirical proof is furnished by myself in physics and science in an extensive and unambiguous way, by showing that all physical quantities and scientific concepts can be derived axiomatically from the Primary Term of human consciousness:
All terms of human language are U-subsets of the Primary Term.
For this reason, people think of them in the same way. Knowledge and communication of knowledge presuppose a common denominator for acquisition and transmission of information. This statement is extremely important.
I have shown in the new Gnosis that there is also information below the cognitive threshold of human day consciousness that conveys fundamental insights, but as such cannot be perceived and articulated by the mind. Such insights are not part of human Gnosis or metaphysics as they are historically transmitted to us, because they cannot take on a verbal form and are therefore not communicable.
Nevertheless, they shape human behavior in a fundamental and effective way, just as the astral program of the soul manages the complex regulation of the cells and the human organism without human day consciousness taking notice thereof. Such transcendental information and insights are also U-subsets of the Primary Term, even if they have not yet found a linguistic description.
The bio-sciences currently assume that the cells of the organism regulate themselves without any control outside the organic matter. One speaks of the self-organization of organic matter as an immanent property of this form of existence. From the point of view of the evolutionary doctrine, organic matter, in its gradual evolution through the diversity of species, develops a consciousness that perceives itself as individualized organic matter, as a human individual, and furthermore recognizes the environment.
However, this consciousness still does not know how this evolution took place – it does not even know how a unicellular organism functions and is controlled. This agnosticism of the bio-sciences about the central question of what a human being is, is regularly concealed by the scientists who pretend to influence cell evolution through genetic manipulation (6). Only with the establishment of the General Theory of Biological Regulation could the regulation of cells and organisms be stringently clarified on the basis of the Universal Law down to the supra-molecular quantum level (7).
On the other hand, the question of what comes first, spirit or matter, is a central question of human Gnosis since primeval times. Depending on which category one gives priority to, one represents an idealistic (spirit creates matter) or materialistic (organic matter creates spirit) worldview. At present, the materialistic worldview prevails in science. This has produced the empirical dogma which postulates that what cannot be measured, does not exist.
In concrete terms, the empirical ban of transcendental thinking proves to be an artificial psychological limit to human knowledge. This gnostic boundary is particularly evident in the bio-sciences and physics, as I have shown in the first three volumes of the Tetralogy of Science:
I will illustrate this, so far unrecognized epistemological fact with some examples from physics.
In conventional physics it is currently believed that the physical quantities known to us, such as mass, weight, velocity, acceleration, momentum, density, etc., are real, objective properties of matter, i.e. they allegedly exist independently of human consciousness, just as the forces that can only be experienced by humans, gravitation and electromagnetism, should be independent entities of the physical world (Please observe that the other two fundamental forces according to the standard model of physics, strong and weak forces, are of theoretical character and cannot be perceived or experienced directly by humans.). Einstein was a main protagonist of this thought (8). According to today’s understanding, it is thanks to the discovery of these forces by such researchers as Galilei, Kepler, Newton, Volta, Maxwell that physics has developed to an empirical discipline of knowledge of the physical world.
However, I have proved that all physical quantities that we know have no objective existence independent of human consciousness. They are introduced and defined only in an abstract way within mathematics and can be derived without exception as U-subsets from the Primary Term of human consciousness: All physical quantities we know are abstract, mathematical definitions. For this reason the Primary Term, in the broadest sense equated with consciousness – as the sum of all thoughts – is identical with space-time = energy = Being = universe = the Whole and cannot be separated from it (primary axiom of last equivalence):
Thinking is Being and vice versa: Being is Thinking.
This finding illustrates how the traditional natural sciences, by following their wrong empirical approach without philosophically reflecting on it, project the a priori mathematical ideas of human consciousness onto the outer physical world and then perceive them as immanent properties of matter. Can there be a greater cognitive error than this one? What a cosmic irony! Science constantly preaches empiricism as the exclusive source of all knowledge and unreservedly follows idealism.
All knowledge about the outer world is first “discovered” by the scientists in their minds and formulated according to the empirical dogma, and only then confirmed in scientific experiments. I will explain this procedure that has remained hidden from the theoreticians until now in detail later in this book, using concise examples in science.
The idealistic point of view is currently represented mainly by religions and esoteric schools, after philosophy has departed from the idealistic point of view with the beginning of positivism. They put thinking, the mind before Being. For the Christian Gnostics of the Hellenistic period, the Logos, as world reason and not, as later understood as word, more precisely, as the biblical word, was at the beginning of the world (John): First comes Spirit as the all-encompassing energetic entity and then matter as an insignificant 3D subset thereof (read here).
In the new Axiomatics of the Universal Law, the two main currents of philosophy – idealism and materialism – which coexist to this day in an irreconcilable antagonism, are recognized and integrated as dialectical aspects of the unity of All-That-Is. However, the materialistic-empirical dogma that currently dominates in science must be rejected in its narrow interpretation of materialism, for matter is a small, insignificant subset of Being, of energy, and thus not identical with the Primary Term = All-That-Is. The material experiences we make are only a small portion of Being, just as the thinking and knowledge that we gain from this realm is a small U-subset of human Gnosis. Material reality is embedded in the larger realities of the astral realms (7F-creationary realms), from which it is continuously created and sustained. The idealistic notion of a unique Genesis, as represented by the Christian religion, is thus a childish, naive idea of immature incarnated souls that must also be rejected.
In philosophy, any knowledge gained outside the material physical world is called metaphysical or transcendental. The Primary Term thus contains as a set all materialistic and transcendental experiences and insights that are accessible to human consciousness. We call the sum of these experiences and insights Gnosis. From this we can see that the realm of knowledge that is perceptible to human beings carries within itself both the unity of the Primary Term and the potential openness of every knowledge as an element. Gnosis as a theory of knowledge is thus infinitely expandable, but only within the Primary Term, i.e. within the principle of last equivalence. The primary axiom is thus the common denominator and at the same time the limit of all human knowledge. Forever! We will substantiate this fundamental observation below.
The way man arranges insights is a cardinal question of the second thematic area. The ancient philosophers have already asked themselves this question and developed logic from it. It makes up a large part of classical philosophy. I have developed and simplified classical logic by freeing it from unnecessary ballast.
Accordingly, Logic is Axiomatics, and Axiomatics is an operative method for building categorial systems consisting only of categories, concepts, ideas that are U-subsets of the Primary Term. The Primary Term is the first and only statement in the system that is introduced a priori. This primary statement cannot be proved to be true at first. Within Axiomatics, however, it leads to a series of secondary statements which are logically derived from the Primary Term according to the principle of inner consistency and lack of any contradictions and which contain its properties (U-subsets).
In reality, the matter is quite simple: by forming U-subsets, one automatically fulfills the principle of inner consistency and lack of any contradictions, also known as the principle of mathematical formalism. These terms can now be linked to further statements, which can then be empirically verified (proof of existence). The initial statement on the Primary Term is then and only true if all secondary statements prove to be empirically true.
The new physical-mathematical Axiomatics of the Universal Law contains numerous statements on all known physical laws which can be experimentally verified without exception. It does not contain a single statement that can be empirically refuted. In this way, I have proved that the primary axiom of the Primary Term – the equivalence of all terms and words attributed to it – is true and thus the whole scientific theory of the Universal Law based on it. The Universal Law, itself, is a secondary, mathematical, symbolic representation of the primary axiom for the purposes of physics.
The revolutionary difference between the new Axiomatics and previous logic and mathematics is that it can be empirically verified, whereas conventional logic and mathematics are hermeneutic disciplines of abstract human thinking and therefore unable to provide their validity – their proof of existence – by their own means. Now they have become part of the new Axiomatics and can also be empirically verified. In this way, I abolished the foundation crisis of mathematics, which was only a supposed crisis, and at the same time rationalized forever the putative abysses of metaphysics, which are scaring so much all present-day philosophers, as far as they still exist.
The second area of philosophy appears secondary at first glance, and the reader may wonder why I started with it. The task of organizing knowledge so that it is free of contradictions has never really been recognized in philosophy, let alone solved. Had it been done, we would not have inherited so many contradictory philosophers and schools.
The claim regarding the consistency of a system was first raised at the beginning of the 20th century by Hilbert in the field of mathematics and only solved very incompletely, as Gödel proved three decades later. In reality, the two areas of philosophy are inseparable. Before one can solve the questions about the “nature of knowledge” and “what I am”, one must first develop a suitable method of gaining knowledge and structuring it, as I have done with the development of the new Axiomatics of the Universal Law. Without such an operative method of thinking for the formation of categorical systems, the primordial questions of philosophy cannot be answered, because they can only be solved by the creation of adequate conceptual systems. Here we recognize again the closed nature of the Primary Term as the sum of all human knowledge and as the object of knowledge at the same time.
How important the creation of adequate verbal categorical systems for the collection of Gnostic knowledge is, has been proven by many Western philosophical schools of thought. Although many Gnostics and metaphysicists of bygone epochs have gained intuitive transcendental insights into the astral worlds and their interactions with earthly incarnation life, they have ultimately failed in their linguistic translation. The reader can convince himself, for example, by examining the “secret philosophy” of the German philosophers and Renaissance mystics, such as Agrippa von Nettesheim, Paracelsius, Sebastian Franck, Jakob Böhme and others. The infertility of such mystical writings illustrates the central conclusion of this essay: without an impeccable Axiomatics, no true Gnostic teaching is possible, no matter how valuable the individual transcendental insights may be.
When I say: Man is an incarnated soul, which is a fragmentation of Spirit, of the 7F-creationary realms, which forms and regulates the body as an organic 3D space-time U-subset with the help of an astral program and equips it with psyche (emotional body) and mind (day consciousness, mental body), which are also built up from parts of the 7F-creationary realms and consequently cannot be found in the brain, I have already created a very complex and sophisticated categorical system consisting of several terms which I have derived axiomatically from the Primary Term. These terms can now be defined precisely and truthfully with the help of the new theory of physics and bio-sciences. I have solved this problem in my book on Gnosis. Such a system fits seamlessly into the new scientific theory of the Universal Law and can be empirically verified with appropriate means and observation methods (All the publications on this website are the ultimate proof of validity of the Universal Law that will be reinforced at the level of common human perception with my visible ascension, as I have already ascended many years ago and am here only as an avatar.).
As one can see from this example, it is not the object of thinking that makes thinking metaphysical or esoteric, but only the kind of thinking itself is responsible for the confusion of knowledge. Such obscure ideas are then making a broad use of such pejorative labels as “esoteric” and “metaphysical” to denigrate all true gnostic views, as this one, that challenge such confused ideas in science, religion and layman’s mentality. When I introduce the terms, soul, Spirit, body, psyche, mind, chakra, etc., which belong to the basic repertoire of all esoteric schools, into the new Gnosis of the Universal Law, I derive them axiomatically from the Primary Term and connect them to an exact categorical system, which is empirically verifiable, just as much as the new physics and bio-sciences of the Universal Law presented by myself in:
In addition, I directly perceive the existence of the chakras and the different qualities of the higher-dimensional, astral energies which they convey, because I am in the final, most intense phase of the light body process. For this reason, for me the above terms are not only of theoretical, philosophical nature, as for most thinkers before my time, but at the same time concrete energetic phenomena of my earthly existence as an incarnated Elohim soul.
I can perceive these energies and astral systems both as part of my identity, i.e. as part of my psyche, my body and my day consciousness directly with all my senses, which have increased enormously in sensitivity in the meantime and I can as well distance myself from them by recognizing my greater identity as an Elohim soul and cosmic creator being. This mental distance was additionally made possible for me by the experiences I gained during some astral journeys out of my physical body, without losing my identity as a human being.
Those, who have had the opportunity to look down upon their body from above, to experience the gravitational freedom of the astral body, which retains all the sensual abilities of the organic body, to feel the ecstasy of an approaching flood of boundless awareness of the astral worlds, and feel fuller and sounder than ever before, have no great desire to return to their body, unless their incarnation tasks have not yet been completed. One then knows for one’s whole life that man is not just a body, but much more, and that one’s identity has nothing to do with this fragile system of organic matter whatsoever.
Other people who have made such astral journeys, e.g. as near-death-experiences, are so confused because of their previous education, which forbids the existence of such phenomena, that they are usually not able to grasp and interpret the situation correctly. At least most of the reports I have read so far on this subject suggest this conclusion. Added to this are the anxious interpretations of the experience during such an astral journey, which falsify and distort this experience retrospectively, so that one can soon no longer remember the original perception. I, on the other hand, experienced my astral journeys with a full consciousness and in full knowledge of the Theory and Gnosis of the Universal Law, which anticipate such experiences and enable an unadulterated, fear-free astral perception.
It is easy to prove that the chakras and the astral energies they convey to the body are not fantasy objects, but objective, real energetic processes. For example, I can transmit my astral energies, which have increased enormously in frequency and intensity, to another person at any time by laying on my hands, and he will feel them himself after a short time. With it I can quickly relieve most pains and heal other ailments. Most of all, I can lower human fear. These effects can be confirmed by the person concerned.
It would be easy to conduct controlled, observer-blind studies comparing my healing successes with those of placebo or an effective therapy. There are also other possibilities of empirical proof, and I have several concrete proposals in the drawer that could be easily implemented at any time.
However, science is currently blocking such proposals because it vehemently denies the existence of astral energies. In order to investigate it properly, the scientists must first abandon their materialistic-empirical dogma and fully accept and internalize the new Theory and Gnosis of the Universal Law. Without this theoretical precondition, scientists will not be able to properly study and interpret such phenomena.
The only limitation in the empirical verification of the new Gnosis at present is the principle limit of recognizability by material devices, which is determined by Planck’s constant h. I have defined this smallest measurable amount of energy as the elementary action potential h of 3D space-time; for this reason I also speak of h-space-time in the new Gnosis. This h-space-time contains matter and photon space-time (electromagnetic spectrum) and is a U-subset of the Primary Term. Planck’s constant, which is conventionally regarded as a natural constant of photon space-time, thus represents the quantum-physical limit of the recognizability of the outer world with the help of material devices. This limit is also described as the “collapse of the wave function“, which makes a deterministic representation of the physical quantum world impossible.
This problem, also known as Heisenberg’s Principle of Uncertainty in physics, was theoretically solved by myself for the first time in the history of science and Gnosis (see volume II). Among other things, I derive all fundamental constants of physics, especially of classical mechanics, electromagnetism, quantum mechanics and cosmology, from h and thus prove that all natural constants known to us are dependent on h. The results can be viewed on a single page in Table 1.
Thus h proves to be the original reference value of the SI system and of all experimental measurements in the physical world that are carried out according to the principle of circular argument. This principle is at the same time the only operative principle for the formation of physical quantities, variables and concepts as mathematical U-subsets of the Primary Term. Since the mass of all elementary particles and the macro-mass of matter can also be calculated from h, I have proved the unity of matter and electromagnetism (photon space-time) in Volume I and II in a fundamental way.
The frequency spectra of the 7F-creationary realms, Spirit = Divine Mind, are beyond the electromagnetic spectrum determined by h. Each 7F-bandwidth has its own frequency spectrum, which is much higher than the electromagnetic spectrum, and a specific elementary action potential, which differs significantly from Planck’s constant in terms of energy quantity. These action potentials cannot be measured directly with material devices; only after their conversion into electromagnetic energy and matter are they recorded technically.
At present, physics, according to the conventional view in the standard model, uses the mirky concept of “energy-rich vacuum”, also known as Higgs field, from which the elementary particles allegedly emerge “spontaneously” out of nothing, so to speak, according to certain symmetry rules, in order to introduce the creationary activity of the 7F-realms – the constant creation of matter and 3D space-time – reasonably plausibly into the present physical picture. According to this model, the physical world consists of two classes of particles – leptons and quarks – which are in constant energetic interaction with the help of the field quanta, the photon and the W- and Z-bosons (Higgs-bosons), as well as the gluons, occurring in eight forms.
The existence of superordinate energy realms, beyond Planck’s constant, which could be causal for the creation of the observed matter, is not even considered, although the standard model must assume a violation of the above-mentioned symmetry rules of particle formation, which in reality are mathematical-geometric rules of anthropocentric origin. Particles, such as the Higgs boson, which is held responsible for the spontaneous symmetry breaking, cannot be measured according to the standard model because they have unimaginably high energies; such energies cannot currently be generated in particle accelerators.
(This book was written many years before the physicists lied to the public that they had detected the Higgs boson in CERN. In fact, they conducted experiments there, which were aimed at creating an artificial black hole in order to prevent the planetary and human ascension and thus caused the destruction of the physical earth in the autumn of 2017 as reported by myself on this website. As the ascension of Gaia and humanity is a divine decree of the Source, a new Gaia was immediately created to substitute the old pulverized physical planet. Since we, myself and my dual soul Amora, are the chief cleansers of energy dross, our bodies and fields were devastated for many days by this massive blast and we barely survived this physical onslaught. For this reason we received a personal message from the Elohim who confirmed the destruction of the physical earth by the criminal physicists in CERN, who are fully controlled by the dark cabal, as we needed badly an explanation for our debilitated physical state at that time. However, the Elohim forbid us to publish this information at that time as not to frighten the small light workers community, so that I could only mention it at a later date in a more or less veiled form. Since the destruction of the physical earth, the replica of CERN no longer functions on the current new earth, but this is kept secret from the public as this research centre cost more than $ 100 billion to the taxpayers. This information gives the reader a glimpse into the absolute theoretical correctness of all my writings that has been subsequently confirmed in a perfect manner by our energetic experiences as Elohim souls and creators of new 5D Gaia and numerous new worlds and galaxies, as this universe is also ascending with Gaia, the latter being the linchpin of this ascension process.)
For this reason, one can imagine the shock of the physicists as soon as they witness that the organic body of a human being is quite capable of coping with this phase transition in toto, so that the human being, as transliminal, multidimensional personality, can dwell both in the h-space-time and in the 7F-creationary realms (astral realms). It is cogent why the forthcoming parousia, often mentioned in this book and in the Gnosis, will shake the foundations of contemporary physics, before physicists begin to study the new theory of the Universal Law, even though it has already undermined the worldview of traditional physics and requires no further miraculous evidence.
At present, the materialistically oriented, “established” science denies the existence of the 7F-creationary realms and reluctantly finds itself confronted with the evidence of “dubious” paranormal phenomena that “real” scientists do not find worthy of closer examination. This haughty attitude, as I have already explained in detail in the Gnosis, is caused by fearful projections and prejudices (arrogance is a frequent expression of fear); it is not based on rationally founded research principles, as one often argues pompously. We recognize again how the empirical-materialistic dogma becomes an obstacle to human cognition – the real mechanism being the fear of scientists to violate this dogma and to make themselves ridiculous. This negative, fear-induced feedback mechanism narrows the view of the researchers and they readily overlook the fact that all phenomena of 3D space-time are ongoing creations of the astral realms:
First comes the thought and then the physical form.
The action potentials and the frequencies of the 7F-creationary realms overlap with the electromagnetic spectrum of photon space-time and matter which arises secondary from the former, thus forming a harmonious continuum (U-sets). With the help of precisely controlled local constructive and destructive interferences and resonances of a complex nature, various forms of matter, such as particles, inorganic elements, substances, organic cells and species are formed, maintained and destroyed, whereby these material forms are primarily created and kept alive by standing quantum waves (solitons) and superimposed electromagnetic fields (read also here, here and here).
The blueprints for these 3D space-time forms are designed and stored in the 7F-realms. They then exist simultaneously in the perpetual “Now”. Thus the evolution doctrine, according to which external environmental factors are the driving force behind the evolutionary development of organic matter from unicellular organisms to conscious humans, proves to be a naive anthropocentric belief, which is just as unscientific as the Genesis in the Bible. All species exist simultaneously – only their materialization can temporarily disappear from Earth.
In this context, mind, psyche, astral body, chakras, etc. are local systems of the 7F-creationary realms, which we also refer to as astral realms or astral worlds following the esoteric tradition. These systems include the higher-frequency software program for creating the human body, organism, its regulation and control by psyche and mind, whereby the seven body chakras are energetic interfaces between the organic matter of the body and the 7F-creationary realms. The body itself is an electromagnetic cell system, and the individual cell structures, such as proteins, DNA and RNA are formed and kinematically regulated by supramolecular solitons (standing quantum waves, see Volume III).
All biochemical structures, cells, cell associations, organs and finally the entire organism are created under the guidance of an astral software program, the blue-pause of which is developed by the 7F-creationary realms. The astral body, also called light body, is an exact image of the supramolecular solitons in the organic structures of the biological body, from which the organic matter is secondary, created by lowering the frequencies of the astral energy. The astral body (also known as ethereal body) goes a little beyond the skin boundary and is part of the astral program for controlling and maintaining human metabolism, whose simultaneous complexity is unimaginably high and cannot be grasped by human sequentially thinking consciousness.
I have elaborated on this topic in detail in volume III and in the book on Gnosis. In this way I, for the first time, give a clear scientific-physical answer to the central philosophical question: “What am I? The answer follows within the new Axiomatics of the Primary Term and is logical, i.e. rational and free of contradictions at the same time.
Man is an incarnated soul and the soul is an individuation of the 7F-creationary realms. The 7F-creationary realms are organized energy, which according to the primary axiom can also be called world intelligence or cosmic consciousness / awareness. In the Gnosis and in religion one speaks of Spirit that creates matter and living beings. The human organism is thus a three-dimensional, organic (electromagnetic) subset of the soul: it is formed and controlled by the soul. Human consciousness, also called day consciousness, mind or brain, is also an insignificant subset of World Spirit, with whose help the soul controls the body in its manifold activities (see also my discussion on this topic in “Neoplatonism and Christianity“).
The mind is thus a local, limited function of the 7F-creationary realms, which operates like a kind of specialized software package and connects to the hardware program of the brain or the central nervous system (CNS). This connection creates a one-sided orientation of the mind towards the exclusive processing of data of the material 3D world. The perception of astral information, on the other hand, is almost completely suppressed. In this connection we speak of an amnesia of the incarnated personality: it has temporarily forgotten that it is an immortal soul.
These limited 3D data form the so-called “real, objective world” of the incarnated personality. They are constricted on the one hand by limited sensory perception and on the other by the psyche, and here especially by fear, before they are stored in an astral memory organ. As an energetic pattern, fear represents a destructive (low frequency) interference at the level of the psyche, which lowers the higher frequencies of the mind. In this way, distorted, low-frequency images of reality are created in human consciousness. In this context I speak of a “fear-laden reality” in which human existence exclusively takes place: Man knows no other reality.
The human memory is therefore not to be found in the brain, but it is a part of the incarnated soul – a part of the 7F-creationary realms. This distorted, limited memory now forms the database available to the mind, which is also a part of the soul, to perceive and respond to the outside world. The highly subjective perception of the external world and one’s own identity must then be rectified and corrected by the human mind as best as it can. This is the main objective of every human incarnation.
Recognizing oneself and the world is a major task of interpersonal relationships during the incarnation process, which function according to the cause-effect principle and are summarized in esotericism under the term “Karma”. On the other hand, this principle no longer applies to the simultaneity of the 7F-realms. Since the astral realms function in this respect as energetic probability alternatives, causes and effects exist there as simultaneous energetic phenomena that can be manipulated forwards and backwards without “getting in each other’s way”. Hence the simultaneity of the higher dimensional worlds.
The human mind (as day consciousness) cannot imagine this energetic state at the moment. This is due solely to the fact that it is in an energetic connection with the brain and the senses, which are made up of neuronal electromagnetic synapses. These neuronal connections conduct the somatic and external stimuli with a time delay. For this reason, all information that the brain receives as sensory perceptions from the body and the outside world is delayed – it is already past before it is processed by the mind. Their mental perception is also secondarily distorted by fear/anxiety.
The fact that only sensual perceptions from the past are accessible to the human mind as memory leads to the formation of the idea of a chain of events, which, depending on one’s point of view, can be divided into causes and effects. These form a causal chain coming from the past (proton kinun), running through the present and disappearing into the future (causal nexus), which has already been described by Democritus. The notion of causality enables the subjective perception of a time structure that, according to common understanding, consists of past, present and future.
In this sense, the famous linear time axis is an expression of the cause-effect principle. It is, in fact, a convention of human experience practiced very early in family and society. From a higher vantage point of view, the time axis, to which a central theoretical significance is attached in philosophy and science, is an agreement of the incarnated souls according to which modality they are to experience the energetic 3D-phenomena on earth. The time axis is, so to speak, a collective mass hallucination and has nothing to do with the actual realities of the superordinate 7F-realms of creation.
The apparent existence of a time axis is decisively promoted by language, which is a sequential medium for recording events (read here). The verbal representation of events is inevitably, i.e. grammatically and semantically, based on the formation of causal chains and at the same time ignores parallel events. Both the recipient and the narrator have the impression that the events are linearly linked in a causal chain along a time axis. In reality, this narrative axis is only one possible probability alternative of certain selected events that take shape in 3D space-time and draw the viewer’s attention to themselves.
The formation of verbal causal chains thus presupposes that many other events are consciously or involuntarily suppressed. In this extremely selective process of human perception, fear plays a crucial role as a filter and distortion of reality. In reality, there are infinitely many other probability alternatives, both in the astral realms and on Earth, that exist simultaneously and are equally valid. Some are realized only in the astral realms and can appear to man as fantasies and dreams, others are materialized on earth and are neither observed nor verbally grasped, so that they seemingly have no validity in the collective memory of mankind. I will discuss this Gnostic problem of language in more detail in Part 3.
In this context, it is important to emphasize once again that the 7F-realms create and include h-space-time as a U-subset, that is, they are constantly around us and interact with matter. They are, therefore, not spatially separated, but are only separated from the electromagnetic spectrum of matter by a time or frequency difference (frequency leap). This frequency leap cannot yet be overcome by the sequentially thinking day consciousness of most people, which is coupled to the brain.
In this process of human cognition, fear is a distortion of reality that is consciously built in by the soul and is, at the same time, an indicator of the maturity of the soul. Towards the end of the incarnation cycle, which averages 70-80 lives, fear and amnesia decrease, so that the incarnated personality can develop medial abilities. Her Gnostic knowledge is expanded by the astral information that is now made accessible to her by the soul.
When we now speak of Human Gnosis, we must always bear in mind that every incarnated personality has an individual medial ability to receive and internalize transcendental insights. This ability depends crucially on the age of the soul. Only old souls are really able to receive and process transcendental knowledge and make it accessible to other people in verbal or written form.
Since these insights and experiences go beyond the limited material perception of human senses, their verbal representation is always a limitation of what is actually experienced: one is dependent on parables and metaphors to communicate transcendental, mystical experiences beyond the visible material world. Such parables are unfortunately taken literally by many people, who have no access to such experiences, and then elevated to dogmas. In religion this happens very often.
When Jesus spoke of the “Father in Heaven”, he used a metaphor for the 7F-creationary realms, which was very common in the patriarchal world at that time and was understood by his disciples. But to postulate a humanization of the idea of God out of it, just as the Catholic Church does again in order to forbid the written dissemination of mystical experiences of Christian priests and monks (as this happened in Germany at the time of writing this book), is a very primitive, fearful interpretation of religious Gnosis. It can neither be reconciled with the broad mystical tradition of the church, nor justified by the long Gnostic discussion on the Being (hypostases) of God in the time of the Synods, when most dogmas were established. Despite many laborious attempts from Hellenism to modern times, the Church has failed to develop an axiomatic Gnosis of the concepts of God. For this reason, she continually falls into such semantic traps, which she tries to circumvent through dogmas and bans on alternative thoughts (read also very carefully my pivotal philosophical study “Neoplatonism and Christianity” on this topic).
Such censorship actually arises solely from the envy and fear of young souls, such as Cardinal Ratzinger, who hold key ministries in the Church but do not have the medial skills to make transcendental experiences. As official guardians of the Holy Grail, as self-proclaimed Inquisitors, they satisfy their urge for recognition and their spiritual fear of having missed something by banning such mystical experiences, which enable the participants to gain new gnostic insights, and by declaring them non-existent. This dogmatic approach of the Church illustrates how all earthly institutions are founded upon the principle of fear of young unripe souls: They are materialized interpretations of this prevailing psychic principle. At the same time this attitude embodies the state of separation, in which humanity lives exclusively at present.
In reality, the idea of God, which is always a unique, intimate idea of the existence of the astral worlds, is a function of the individual’s capacity for abstraction. Simple minds, i.e. predominantly child and young souls, will lean towards anthropomorphic ideas of God, because they are overly dominated by their materialistic mind. Old and adult souls will experience the existence of the 7F-creationary realms rather as a pantheistic, energetic feeling of ecstasy because their densest layers of fear have already been dismantled and their chakras – open to the astral energies (read here).
Young souls, in their unreflected fear, must inevitably refuse to accept the medial superiority of old souls. It does not matter whether this rejection takes place under the mantle of religion or science. In their gnostic rigidity religion and science are very similar: In their present form, they are typical products of the young soul mentality, which will undergo a fundamental transformation with the upcoming Evolutionary Leap of Mankind. Since the majority of the world population currently consists mainly of baby, child and young souls who have no access to Gnostic knowledge, it is cogent why philosophy plays such an insignificant role in today’s society (9).
From this point of view, man at the current evolutionary stage of his consciousness is a fear-driven system standardized by the 7F-creationary realms for limited self-cognizance and recognition of a narrow spectrum of energetic events that form the visible edifice of human reality. This extremely subjective reality is embedded in the larger realities of the astral worlds, with which it incessantly interacts and from which it receives its creative power.
The great creative dimensions of the 7F-realms thus remain hidden during an incarnation, although they unfold their effect incessantly. One can imagine the human mind as a small, insignificant partial program, separated by a blocking program from the all-embracing consciousness of the soul and the 7F-creationary realms as the main server. The access to the astral realms is mainly blocked by fear patterns of the psyche. The psyche (emotional body) is a low frequency U-subset of the soul and the 7F-creationary realms that is modulated and interpreted by the higher frequency mind (mental body).
However, the blocking program of the incarnated personality should not be regarded as a construction error, but as a particularly demanding energetic challenge of the soul, which she has devised for her incarnation on earth. That which appears to a philosophically inclined soul to be non-spiritual or spiritually inferior in human behavior, is, at the same time, a particularly steep and demanding pathway of quickly completing the necessary cycle of incarnation. The soul, herself, travels through the dimensions of All-That-Is and evolves continuously. Human incarnation experience is an insignificant stage during her unfolding on this infinite pathway.
1. N. Hartmann “Die Erkenntnis im Lichte der Ontologie“, Felix Meiner Verlag, Hamburg, 1982.
2. See essay on Galilei in volume 2, chapter 9.9.
3. See Kepler’s Laws in Volume 1 & 2.
4. See discussion on gravity in Volume 1 & 2.
5. See Tetralogy of sciences, and my books on economics and Gnosis.
6. See my remarks on the subject in the essay “Astral dynamics of the world economic crisis on the eve of the parousia” in “Neue Gnosis“.
7. See Volume III.
8. See my comments on Einstein’s scientific view of the world in volume I.
9. See my remarks on this subject in the Gnosis.