Volume IV: Das Universalgesetz im Spiegelbild der Philosophie

Volume IV: The Universal Law in the Mirror-Image of Philosophy

by Georgi Stankov, Copyright 1999, 166 pages, German language


Short Summary

The Universal Law is in the core of all human cognition. It assesses the Primary Term of human consciousness, from which all science, religions, arts, and trivial human thinking have emerged and evolved throughout history. This fundamental gnostic insight was gained for the first time in the history of this mankind after the Universal Law of Nature was discovered and the General Theory of Science developed. This fact explains why all categorical systems of human knowledge, such as philosophy have failed to develop a logical, congruent, axiomatic weltanschauung of human existence.

The chief objective of volume IV is to show that Western philosophy, as it has evolved from ancient Greek philosophy, which is the foundation of all prominent philosophical teachings in Europe in the last 2500 years, has developed an intuitive perception of the Universal Law, although it has failed to grasp its ubiquitous existence and has thus misinterpreted the Nature of All-that-Is, which is the only object of its study.

Volume IV begins with a short popular introduction into the basic axioms and statements of the new physical and mathematical axiomatics of the Universal Law as presented in volume I and volume II. This propaedeutics has been written for all readers, such as social scientists, philosophers, and common people, who have no deep knowledge in physics and mathematics, but display a genuine interest in philosophic matters. It opens the door for them to gain access to the new General Theory and Gnosis of the Universal Law, which encompasses virtually all aspects of human existence.

This universal validity of the new theory is comprehensively shown in six further books on human Gnosis, religion, and philosophy, which are available on this website.

After this short introduction, volume IV proceeds with a survey on the major philosophical ideas since the dawn of Western philosophy in ancient Hellas as developed by Thales, Anaximander, Parmenides and  Heraclitus. The latter is the founder of Human Dialectics, which is the first great intuitive perception of the Universal Law in the shaping of all events in All-That-Is.

Dialectics of human thinking is the basis of most Western philosophical teachings since then. Unfortunately, this approach is currently completely neglected in present-day dualistic thinking, which is the cause of all human atrocities on this planet.

The one-sided perception of the infinite manifestations of the Universal Law in the Phenomenology of Being is demonstrated in the antagonistic teachings of Parmenides and Heraclitus. This dualistic weltanschauung is set forward in all subsequent schools of philosophic thinking after Socrates, who is the embodiment and culmination of a true thinker. His destiny – he is sentenced to death by the rulers of Athens for his teachings – is paradigmatic for the destiny of all indomitable thinkers on this planet.

The teachings of Plato and Aristotle are evaluated in the context of the Universal Law. The platonic ideas are recognized to be the primary source of human or any other reality, just as the Universal Law is the mathematical presentation of the primary term of human or any other consciousness in All-That-Is. The priority of ideas over the outer material world is thus irrevocably established. The perennial strive between materialism and idealism has been ultimately decided in favour of the latter. This is the final judgement on modern scientific empiricism, as this is shown later in volume IV.

The emerging of the Grand Schism of Western thinking in philosophical and teleological categories, on the one hand, and in scientific terms, on the other, during Renaissance and at the beginning of Modern Times is succinctly elucidated; its catastrophic consequences for the compartmentalization of human weltanschauung are lucidly explored.

This trend is further analysed in the various modern schools of philosophy, beginning with Descartes, Spinoza, and Leibniz, then going through the various facets of English empiricism, and culminating in the philosophy of Kant. The teaching of this most famous German philosopher has been also scrutinized in a comprehensive manner by the author in his book “Philosophic Sources“, also published on this website. In volume IV, his disquisition is restricted to Kant’s concepts of space and time, which are the basis of the new axiomatics of the Universal Law.

After that the author gives a short overview on the philosophy of the 19th and 20th centuries, by presenting the most influential thinkers of that time – Bergson in Europe and William James in North America. The political and social impact of dialectical materialism of Marx, Engels, Lenin and other representatives of the communist movement of the 20th century is discussed in the context of the Universal Law.

The book finishes with a short presentation of the most prominent representatives of the Bulgarian school of philosophic thinking, who have shown a remarkable intuitive understanding of the existence of the Universal Law behind all phenomena. These are: Peter Beron, who developed a comprehensive cosmology of All-That-Is that is unparalleled in the history of human ideas; Georgi Schischkoff, the editor of two German philosophical journals and the Philosophical Dictionary in German, who has been a close friend of the author and Stephan Popov, the author of two social studies on the creation of national states in Europe as a product of collective human ideas. All three predecessors of the author have also lived in Munich, Germany.

The present volume IV was developed as a short survey on the fundamental ideas of Western philosophy, as they have evolved throughout space and time around the primordial, intuitive idea of the ubiquitous omnipresence of the Universal Law behind all natural phenomena and social events, as this was first discerned by Heraclitus.

The book was not meant to be a dispassionate academic overview on Western philosophic schools, but a tour de force through the highlights of human endeavour to transcend the limitations of human cognition and to enter the infinite realms of the multidimensional reality of All-That-Is, from which the three-dimensional plane of human existence on earth is created in a secondary manner in every moment in the Now.

This spiritual endeavour has always been in the core of any pristine human thinking – from Heraclitus, the founder of modern human philosophy, to this author – the last, truly universal thinker of Modern Times and the first Ascended Masters in the current End Times.



Kurze Einführung in die Grundaussagen der neuen Axiomatik des Universalgesetzes

Das Universalgesetz im Spiegelbild der Philosophie

Die Anfänge abendländischen Denkens
Parmenides und Heraklit – der Gegensatz zwischen Unveränderlichkeit und Werden
Sokrates als ethischer Mittelpunkt philosophischen Denkens und Handelns
Die Philosophie des Mittelalters
Das Schisma des abendländischen Denkens
Die Philosophie der Neuzeit
Der englische Empirismus
Kant, die Summe der Aufklärung
Die Philosophie des 19. und 20. Jahrhunderts
William James oder idealistischer Empirismus
Dialektischer Materialismus
Die bulgarische Schule
Peter Beron (1798-1871)
Georgi Schischkoff
Stephan Popov



Persönlichkeit und Weltanschauung sind stets Variable des geographischen Raums und der historischen Zeit – der Raumzeit gesellschaftlicher Evolution. Diese wird durch gemeinschaftliche Ideen geformt, welche auch den Begriff der Philosophie hervorgebracht haben. Schicksal und Charakter des Einzelnen werden durch solche übergeordnete Ideen geprägt, auch wenn der Mensch, kraft seiner Intention und seines Tatendrangs, die Möglichkeit hat, sie maßgeblich zu verändern. Von der wechselvollen Geschichte dieses Kontitents geprägt, galt das philosophische Streben des abendländischen Geistes der Erforschung der ultimativen Wahrheit, von der er sich ein besseres und höheres Leben versprach. Die Philosophie wurde schon immer als die Quelle westlicher Zivilisation verstanden, auch wenn das philosophische Denken den großen asiatischen Kulturen keineswegs fremd ist. Der gegenwärtige Untergang dieser „Liebe zur Weisheit“ sagt alles über den Zustand europäischer und irdischer Zivilisation.

Ich habe das Universalgesetz in der Mathematik, Physik, in den Biowissenschaften und nicht zuletzt in der Wirtschaftswissenschaft bis ins Detail nachvollzogen. Diese westlichen Wissenschaften haben, über die kulturellen Unterschiede hinweg, eine erstaunliche Gültigkeit erlangt, wenn man bedenkt, mit welchen kognitiven Fehlern sie schon seit ihrem Entstehen behaftet waren und immer noch sind. Möglicherweise ist dies das Ergebnis ihrer geschichtlichen Entwicklung, die zur Geschichte des Abendlandes parallel verlaufen ist. Und diese ist, Gott weiß, alles andere als frei von Irrtümern.

Wenn ich in diesem Buch nur die abendländische Philosophie abhandle, so tue ich es nicht nur, weil ich als Europäer in dieser Tradition verwurzelt bin, sondern weil ich mit den großen asiatischen Denkschulen nicht vertraut bin, auch wenn ich inzwischen nachvollziehen kann, daß sie das Wesen des Universalgesetzes weitaus besser verinnerlicht haben als die abendländische Philosophie, sieht man von einigen bemerkenswerten Ausnahmen ab. Somit ist diese Abhandlung keineswegs das Ergebnis eines kulturellen Chauvinismus, wie man meinen könnte, sondern vielmehr das Eingeständnis eigener Ignoranz.


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