sharing, Language, as the Limit of Gnosis, » Stankov's, Universal Law Press,

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Language as the Limit of Gnosis » Stankov's Universal Law Press

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Language as the Limit of Gnosis

by Georgi Stankov Posted on May 12, 2019

Georgi Stankov, May 12, 2019

www.stankovuniversallaw.com

From the book “Gnostic Tradition of Western Philosophy“, Part III, page 244, 2004

translated from German into English by the author



Two days ago Daniela, Carla and I sat in a cafe at the sea promenade and were talking about Italian language and the meaning of words. It started with the Italian word “cattivo, cattiva”, which has many connotations, such as bad, evil, malicious, malignant. Daniela explained that the Italians associate precise negative experiences with this word and it is very powerful and determines their behaviour and response to people and situations. At this moment St. Germain who is always with us these days and helps us create the healing centre, entered the conversation. He suggested that on the new earth, including the healing centre and the city of light, such words would have no place as they carry a lot of negativity based on prejudices and false beliefs. Life on new 5D earth will be within the unity consciousness, carried on the principle of unconditional love and all thought forms that contain darkness will not be compatible. As most of the knowledge and information will be exchanged telepathically based on the principle of truth, no dark thoughts could be hidden anymore. In order for the people to be healed these thought forms and the words through which they are expressed in this reality have to change radically.

I presented the view that words themselves are neutral and one can use any word to express any object or phenomenon in the external world or an abstract thought form, respectively feeling, and that they will be equivalent, as such is the nature of human language as a means of communication in this 3D reality. It is not the vocabulary that has to change but the underlying negative thought forms and feelings that imbue some words with negative vibrations based on prejudices and false beliefs that will prevent them from entering the unity consciousness.

Then I remembered all of a sudden that I had written a comprehensive essay on human language as a limitation of true gnostic knowledge a long time ago – 15 years ago. St. Germain was very happy that I remembered this article and urged me to publish it as it opens a very important discussion for all humans who will visit our healing centre in the near future and will have to change their thinking and language, so that they can benefit from the new energetic atmosphere of unity consciousness and love and be healed. And here is my essay on human language. – George

After having strictly answered in this essay all central questions of philosophy from the theory of the Universal Law and having clarified the manifold individual manifestations of human Gnosis with selected examples, I will devote myself once again to the question of the nature of human knowledge in the broadest philosophical sense.

We have seen that insights are thoughts and these are astral-energetic phenomena of the mind, whereby the human mind which at present manifests almost exclusively as daily consciousness, is an insignificant U-subset of the divine mind of the 7F-creationary realms. In this sense, all thoughts and insights that a human being is capable of are transcendental in nature and thus independent of the three-dimensional reality that one grasps and interprets with his limited senses as an “outer” and “objective” matter. This transcendental knowledge is potentially available to each individual and can be evoked at any time, insofar as a corresponding medial-mental attitude of the personality permits that.

In addition, man has a psyche which is a prefabricated construction of the soul. The astral-energetic structure of the psyche consists of countless emotional patterns which can be regarded as astral-energetic modules. The identity, the uniqueness of the incarnated personality, depends decisively on the selection and composition of the individual emotional patterns and is a decision of the soul before each incarnation.

Both, sensory perceptions and feelings, can only be experienced through the mind. Due to the neuronal structure of the nervous system, the senses provide energetic (electro-magnetic) data from the past, which are stored in an astral organ and are available to the mind only as memory. These data give the impression of a time axis along which events seem to run in a chain according to the cause-effect principle, also known as the principle of causality.

The 3D-events are currently regarded as separate phenomena in science as well as in everyday thinking that allegedly occur independently of each other: It is preferable to analyze only a single causal chain of causes and effects and disregard all other causal chains that are linked to this chain in a variety of ways. This simplification of the world view is a consequence of the sequential mode of action of the human brain. It is not able to capture simultaneously complex, feedback events.

This limited, species-specific world view forms the basis of all until now known categorical systems and dogmas from which the visible world of social life has emerged in a secondary manner. Through the existential feedback, e.g. through the psycho-mental compulsion to adapt, these wrong ideas of earthly mankind shape the newly incarnated personality coming from the astral realm since her birth, so that she is unable to build up a correct individual world view on her own, which is in harmony with her inherent astral knowledge.

This is the main reason why all the philosophical and trivial systems of thought which humanity has produced in its history, being in their vast majority redundant, epigone traditions and summaries of past ideas, are fundamentally wrong. The present book (and the tetralogy) has shown, using concise examples from physics, philosophy, economics and politics, how these aberrations in the human world view arose from the basic idea of separation and how they led to the collective confusion of humanity, which is currently growing exponentially.


The notion of separation is a fundamental experience in the incarnated state and a consequence of human amnesia, which denies humans the perception of the synchronicity and simultaneity of the astral-energetic interactions that are shaping all observed phenomena of 3D space-time. By arbitrarily establishing a connection between two or more events, man must automatically form two categories of phenomena: causes and effects, whereby it is tacitly accepted that every cause can be an effect and vice versa, without, however, thinking through this knowledge to the end and internalizing it from a cognitive point of view. The entire trivial and scientific thinking of human beings is currently decisively shaped by the idea of causality and by the conviction that events take place separately from one another.

The idea of the separation of all phenomena is promoted by the physicality of man and is the primary spiritual cause for all wars, atrocities, cruelties and other manifestations of the alleged “evil” in this world. One always sees the cause of “evil” separately from one’s own identity and not as a projection and result of one’s own thinking. By fighting evil in a warlike manner in the external world, man recognizes no need to deal with his own misconceptions, which have given rise to the idea of the existence of evil in the first place. This view is a hallucination of human perception, which is caused by the conventional conception of 3D space-time.

Accordingly, space-time is mentally separated into two constituents, space s and time f (e.g. as frequency), by arresting time in the head, so that the world is perceived in a twofold manner: as a dynamic entity, as an energy conversion when the constituent time is in the foreground and as a static entity when space is in the foreground, whereby the two concepts, space as distance and conventional time t =1/f, are one and the same physical quantity: t = s. Velocity v is the universal observable of motion, which in turn is the universal manifestation of energy conversion (primary term), E ~ v; it is thus an artificial physical quantity formed from the quotient of the two identical quantities: v = s/t. Epistemologically, velocity (speed) is therefore an absurd physical quantity that leads to the concealment of true energetic reality and not to its clarification, as is mistakenly believed in physics. Only within everyday life does speed have a practical justification.

The substantial-energetic approach in physics, which has achieved fame as the particle-wave dualism of quantum physics, can be traced back to this artificial separation of the primary term (space-time) into two constituents (U-subsets) and has above all produced the concept of matter. The late realization of the theory of relativity that matter is energy has not changed this fundamental, all-dominant materialistic conception – materialism remains the undisputed ideological foundation on which scientific empiricism is currently flourishing.

The static-dynamic view of the world is crucial for an understanding of the gnostic structure of human language, as we shall show in this chapter. This view is decisively promoted by the limitations of the human senses. In this respect, optical data play a central role because they make external reality appear as a collection of separate objects with form, volume and surface. This circumstance has made man an “eye animal” unable to look beyond the visible, optical world (1).

In addition, all sensory data are modulated by the individual’s feelings without exception, so that there are practically no external data from the material world that are not psychologically colored. In this modulation, which takes place automatically and largely unnoticed by the daily consciousness, fear plays a central role as a destructive interference for the production of low-frequency emotional patterns. The fear, of which there are many manifestations, significantly distorts the sensory data, which are inherently neutral in value. These distorted psycho-sensory data are now available to the human mind, from which it derives its experiential knowledge of the three-dimensional reality.

Had the mind relied, in its cognitive function, exclusively on these limited and distorted data, it would have never been able to break the vicious circle of earthly hallucinations and illusions on its own and gain transcendental knowledge. Fortunately, the human mind, no matter how limited it may seem to be at this time, is a function, an individuation of the spirit of the 7F-creationary realms and has, at all times, access to the all-encompassing transcendental knowledge of the higher dimensions, which it cannot gain from direct experience in three-dimensional space-time.

This always accessible gnostic knowledge corresponds to Kant’s a priori synthetic judgements and refutes the prevailing dogma in science and everyday thinking, according to which all knowledge comes from experience, as false and agnostic. Precisely because the mind always has access to transcendental knowledge, it is able to unravel and correct the psychological distortions of the sensual-material data. This is the main task that the soul sets herself during her incarnation in 3D space-time and solves in various ways.

The educational repertoire of the soul includes encounters and confrontations with other incarnated souls in kinship or friendship, fateful events, diseases, political and other social and natural experiences, and so on. These experiences form the existential nature of 3D space-time. This three-dimensional network of experiences has a lasting influence on the psyche and the mind, which are open, extremely malleable astral-energetic systems; it represents, so to speak, the pedagogical framework within which the incarnated personality unfolds as a totality of thoughts, feelings and actions.

The transcendental knowledge that the incarnated personality absolutely needs in order to find her way in the physical world and to classify the phenomena she perceives with her senses so that it can transform the reality it finds as given, is conveyed by the soul in a variety of ways. In this book I have explained in detail that the soul prefers to articulate herself through feelings: The psyche is the outer manifestation of the soul, so that emotions are an eminently important source of information for the mind. If the original feelings are perceived and interpreted unaltered by the mind, then it knows in an unmistakable manner what the soul wants to communicate to it. This presupposes, of course, that the mind fully accepts the leading role of the soul.

The widespread view that emotions often deceive and mislead the people is a frequent mental expression of fear which inevitably leads to the conclusion that the soul cannot be trusted. This distrust of one’s own soul is a typical characteristic of the young soul mentality, which can only flourish in a state of total amnesia, and for this reason it is widely discussed in the four Gospels.

A central message of Jesus Christ is: humans should not worry and grieve about the future, because in doing so they will not remove any existential challenge from the world; rather they should have more confidence in the “Father in Heaven”, that is, in their souls and in the consistency of every earthly experience.

Since earthly life at present is largely based on lies and deception, most of which are self-deception, the minds of the leading young souls extrapolate this negative existential experience to the soul and to its handling of the incarnated personality. For this reason, emotions can become a genuine source of knowledge only when all fears are overcome and one is ready to fully trust the soul – that is, to accept her all-encompassing power. By learning to accept, i.e. to let it happen, one automatically acquires the power of the soul or spirit and acts accordingly.

This realization is a frequently quoted gnostic message and recommendation of many esoteric writings and channeled texts. The widespread phenomenon of Christian, Muslim or Buddhist monasticism attempts to put this fundamental gnostic knowledge into practice through a particular lifestyle. I have merely provided an impeccable justification for this central psychological phenomenon in religion and everyday life, which is at the centre of various human life strategies.

Unfortunately, feelings are currently extremely deformed and misinterpreted by fear and anxiety-related thoughts, so that modern man does not use this gnostic source at all. From the point of view of the soul, an educational deficit arises in the incarnated personality, which the soul can only make up for through fateful experiences (karma). Such events and occurrences, which represent a symbolic externalization of the inner-soul realities into 3D space-time, promote the psyche and the mind in a very effective and intensive way, for example, by creating existentially threatening conditions, which cause a restriction of the freedom of decision and trigger violent emotional reactions in the person concerned.

In the broader philosophical sense, all experiences of the incarnated personality in 3D space-time are part of human Gnosis, regardless of whether they are consciously processed, as I demonstrate in this book, or change the personality structure in an unconscious, but no less efficient manner. Since man is a psycho-mental entity, the unfolding of the psyche and the mind always goes hand in hand. By expanding his abstract gnostic knowledge, man develops his capacity for transpersonal love and understanding because he realizes that he is not a plaything of fate, more precisely of the soul, but a conscious and self-sufficient creator under the conditions of three-dimensional corporeality. The internalization of this knowledge in thought and action is Gnosis in perfection.

In this way, the soul acts as the creator of the psycho-mental characteristics of the incarnated personality and allows it to unfold during the incarnation cycle until it attains the all-encompassing consciousness and love – as the psychic expression of constructive interference – of the higher realms. Thus the consciousness of the soul is potentially always available to the human mind. This potential cannot be reached within one incarnation: Hence the necessity of many incarnations in which the soul labors on individual qualities and abilities of the mind and the psyche and unfolds them step by step.

Even if a soul can complete her incarnation cycle without promoting the human mind to full consciousness, as has been the case on earth for the last two-three thousand years, this in no way means that man cannot attain the all-embracing awareness of the soul worlds during his lifetime. In this case, the incarnated personality must pass through the protracted path of the light body process (LBP), in which the psyche and mind are energetically aligned with the awareness and capacity for love of the soul. In this total transformation of body, psyche, chakras and mind, which is completed with a phase transition from organic body to crystalline light body, i.e. with an ascension, the earthly personality evolves to a “multidimensional personality“. As I explain in detail in the Gnosis, this term describes the energetic union of man with his soul.

In discarnated state, the multidimensional personality has telepathic abilities which are a manifestation of its all-encompassing consciousness. Through direct cognizance she can perceive and comprehend both the thoughts and feelings of another discarnated or incarnated personality. This all-encompassing awareness can now be expressed by the multidimensional personality in the 3D space-time of the earth by showing herself as a light gestalt. She becomes the messenger of the higher-dimensional worlds.


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Due to the limitation of sensory perceptions and the overemphasis of the fear dimension in thinking, the incarnated personality currently has no direct knowledge of another person’s thoughts, feelings, and sensory perceptions. For the reasons discussed above, the incarnated person even has considerable difficulty in recognizing, comprehending, and communicating his or her own thoughts and feelings.

In both cases she is dependent on communicating her thoughts, feelings and sensory impressions verbally, figuratively or with gestures, although the gestures will not occupy us further in this discussion. In the absence of telepathic abilities, language is the most important medium for communicating and exchanging information and knowledge: Human Gnosis and philosophy are inconceivable without language.

Human Gnosis is therefore inseparable from the essence of language: All the qualities, possibilities and limitations that language brings with it as a medium of information determine the extent, the manner and the way of human knowledge. For this reason, in this chapter I will turn my attention to the structural characteristics of language and deal with them in the sense of the new Gnosis.

Before I continue, I must first state that the modern theories of linguistics do not know this novel approach. Although the many, in part very obscure linguistic theories that we find at present, claim, under the influence of neo-positivism, almost without exception the predicate of “structuralism” for themselves, their investigations of the structure of language refer exclusively to historical and hermeneutic aspects of word formation, semantics and grammar. Precisely because they are spiritual offshoots of neo-positivism, and because this philosophical direction, as has already been discussed, has only arisen through the renunciation of metaphysical and transcendental insights, contemporary language theories neglect the epistemological, gnostic dimension of language, which can only be adequately discussed within philosophy and physics, and make a mockery of their claim of being scientific.

Like most contemporary sciences, modern linguistics emerged first with the beginning of the 20th century, when Saussure (Geneva School) extended the historical comparative view of languages in the sense of a developmental history (e.g. the school of the young grammar teachers, Neogrammarians, Junggrammatiker) to include the synchronous dimension (diachrony and synchrony of linguistics). He adopted the view that language, as it exists at a given point in time, is a “système où tout se tient“, a structure whose elements depend on and explain each other. He compared language with chess. With his famous formula “La langue est une forme et non une substance“, Saussure laid the foundation for structural linguistics.

Saussure’s conception of language elucidates both his intuitively correct idea of language as an Axiomatics for the formation of concepts and categorical systems that are U-sets and contain, and mutually condition each other, as well as the fundamental error of structural linguistics to view language detached from its epistemological dimension. By considering language, regardless of the physiological-physical activity of the linguistic tools, as a system of acoustic signs in which the only essential thing is the connection between meaning and sound image (semantics), structural linguistics does not understand that language is, first and foremost, a specific energetic medium of information, with which the transcendental knowledge of the spiritual soul realms is translated into the corporeality of 3D space-time.

Gnostic knowledge is an astral-energetic phenomenon, whereas language represents an energetic transformation and dilution of this knowledge into the physicality of 3D space-time. While the transcendental knowledge of the 7F-creationary realms is simultaneous, immediate and all-embracing, the linguistically mediated knowledge is sequential, indirect, limited and thus energetically diluted. This transformation of a priori knowledge, which is always available to the human mind, is brought about by the structure of language:


Language is a three-dimensional energetic medium for the transmission of information which the soul has specially developed to enable the communication of the incarnated souls in a state of amnesia and in the absence of telepathic qualities.

Only from this energetic-physical point of view can the structural properties of language be meaningfully investigated in order to bring to the fore its gnostic limitations.

From this higher vantage point of view, I will show in the following that human language has both all the energetic prerequisites to adequately translate the transcendental knowledge of the 7F-creationary realms into physical 3D space-time and the structural characteristics purposefully built in by the soul, which maintain the illusion of the exclusive, three-dimensional space-time existence of man. We begin our discussion with the conditions that allow an energetic congruence between language as a physical information medium and the 7F-creationary realms as organized energy, organized mind (omniscience), and ensure an unambiguous assignment of words as acoustic signs to human thoughts that are astral-energetic phenomena.

According to the principle of last equivalence, the primary term from which all languages emerge is identical with All-That-Is, which includes both space-time and the 7F-creationary realms, even if we cannot consciously perceive the latter at first. This common origin of all languages enables them as an adequate medium for translation and transmission of gnostic knowledge and communication in the incarnated state.

Within the primary term begins the actual structure of language, which is built according to the same principle as the subsets of the Whole, which are defined in the new Axiomatics as levels: The proton level, for example, consists of similar protons with constant rest mass (energy) and Compton frequency (2).

The levels of space-time are abstract categories formed by similar systems, although in reality no two systems are completely the same. It is an agreement that makes any structuring and recognition of the outer world possible in the first place. I have dedicated extensive discussion in Volume 1 to this fundamental aspect of human cognition by discussing in detail the nature of closed real numbers and open transcendental numbers.

The same problem now arises with the formulation of linguistic concepts: they are formed in the same way as approximately similar U-subsets of the primary term and therefore always have a correlate in the real physical world. In this way, the energetic congruence between the astral ideas (thoughts) and their corresponding three-dimensional phenomena, which the incarnated personality can perceive with her limited senses and makes the subject of language, is guaranteed.

This unambiguous assignment of human terminology to the original astral-energetic ideas, which are the cause of human existence, requires a detailed discussion from the point of view of epistemology, although I have already dealt with it extensively in Volume 1 and Volume 2 when I founded the new physical and mathematical Axiomatics, but not from the point of view of linguistics.

I have shown that language is a categorical system, and that every linguistic term has a mathematical background. This is clearly expressed in the new space-time symbolism I have developed: The linguistic-descriptive expression of the primary term as “space-time” can be as well presented mathematically as follows:


[space-time] = [space]x[time] = s f = s/t = v.

This equation (last equivalence) proves the common origin of mathematics and language. Mathematics is an axiomatic categorical system consisting of abstract signs like numbers and relation signs, which can be expressed just as well with words, without changing the essence of mathematics. This fact explains the fundamental possibility of “mathematizing” language and vice versa: to represent mathematics as a system of linguistic terms.

Although Russell has already pointed out the fact that mathematics is an extension of logic by means of abstract signs, the mathematical nature of language could only be demonstrated clearly and comprehensively with the development of the new Axiomatics. I have proved that space-time, understood as an external physical world, is mathematical in nature: all known physical laws are mathematical equations, which are derivatives of the Universal Law, whereby the Universal Law is the mathematical shell of the primary term as a rule of three.


Space-time, the universe, is organized energy – it is spirit.

So how can we explain the inherent logical and semantic weaknesses and errors of human language that lead to numerous false insights and conclusions and have enabled the emergence of countless contradictory, mutually exclusive philosophical, religious and scientific theories, apart from all faulty trivial opinions? In other words, what structural characteristics of language have led to the present confusion of human knowledge, assuming that human knowledge can only be conveyed through language? This cardinal gnostic question is now, for the first time in the history of philosophy and linguistics, clearly and exhaustively resolved.

There are mainly three sources of error which distort and falsify the unambiguous classification of astral-energetic knowledge into linguistic terms:
The formation of terms that are N-sets.
The formation of systems of thought of a scientific or trivial nature which depart from individual things (U-subsets of the primary term) and which neither know nor implicitly consider the essence of the primary term.
The fear that distorts and falsifies logical thinking in an all-encompassing and unconscious way.

In addition, there are fundamental structural characteristics of language that stem from the nature of space-time and are a precondition for the hallucinatory perception of space-time by man, who experiences it as a causal, sequential phenomenon of spatially and temporally separate objects and events. We begin with the main causes of the logical, semantic and cognitive errors that creep into the present application of language as a universal medium of information and prevent any truthful communication among humans.

Since most of the people who currently incarnate on earth are young souls and live in an almost complete amnesia as to their astral origin, they regard themselves as separate, distinct beings. This existential sensation leads to the formation of thoughts and concepts that are N-sets and exclude each other as an element (N-concepts).

I have proved that such concepts prevent logical thinking and stand in the way of developing an axiomatic way of thinking. N-concepts occur both in ordinary thinking and in scientific reasoning. As patterns of thought, they have a lasting influence on people’s behaviour.

A widespread thought as N-concept is that life is a state of deficiency (scarcity): There is too little love, too little money, too little happiness, the resources of the earth are scarce, etc. This results in various behavioural patterns that shape life decisively. There is too little money, so you have to save money for old age; there is too little health, so you have to put money aside for illness. From this, such superfluous structures as pension and health insurance funds are founded and justified. The earth’s reserves of raw materials are too scarce, so we maintain large armies and military alliances and waging wars like in Iraq to energetically secure ourselves and so on…

If one analyses the psycho-mental ideas on which such institutions are based, one quickly realises that these are exclusively fear-based thoughts. The formation of N-concepts is a manifestation of fear: One cannot separate the two sources of error 1. and 3. from each other – they are U-sets and contain themselves as an element.

The original psycho-mental N-concept, which evokes all other ideas that exclude themselves as an element, is the fear of death. The idea of the transience of the human personality and identity after death is the primordial N-thought of humanity in the present stage of its spiritual evolution. Only when the human mind recognizes and internalizes the eternal existence of the soul and the individual personality, can it completely free itself from all other N-thoughts.

For this reason, the development of the new Axiomatics and Theory of Universal Law is not sufficient to move men into logical thought and action. They can only be convinced of this by a demonstration of the immortality of the soul, i.e. by the ascension of a human being with all the attendant phenomena, such as a world economic crisis. Only then will the people be ready to overcome their fears and separate themselves from many beloved N-ideas of separation. This is the actual energetic background of the imminent Evolutionary Leap of Mankind.

After we have discussed points 1. and 3., only point 2 remains. As I have explained in detail in the tetralogy, all known scientific, philosophical and trivial thought systems start from terms and categories which are subsets of the primary term in order to introduce and justify other thoughts and ideas. This circulus vitiosus is particularly pronounced in physics, in which all physical quantities are defined by other arbitrarily introduced physical quantities and not by the primary term. This has led to the aforementioned cognitive blindness of physics with respect to its terminology and object of study.

This approach is not only predominant in science, but also in everyday thinking. It is very depressing to observe on the eve of the greatest world economic crisis how the politicians develop and proclaim the most obscure ideas, how the troubled state finances should be reorganized, and how society should be reformed by always starting from particular, secondary problems according to their limited perceptual horizon, in order to offer grand sweeping solutions. The more loudly a reform is praised as sustainable, the more short-lived and ineffective it proves to be in retrospect. Significantly, this conceptual agnosticism, which manifests itself as a linguistic cacophony in science, business, politics and the media, is not a study object of modern semantics and linguistics, let alone of modern logic.

From the discussion of the three sources of faulty human conceptuality, it follows that a congruent translation of astral gnostic knowledge into human language presupposes the ability to build axiomatic categorical systems whose concepts can be derived without exception from the primary term and are thus U-subsets thereof. The problem one encounters here is that one has to deal with already existing languages, and these have developed historical structures that are bursting with cognitive, semantic and logical errors and are highly insusceptible to any correction of logical nature.

This recalcitrance is not so much due to the languages themselves, because I have proved by means of three very different languages, such as German, English and Bulgarian that a complete axiomatization of all languages is in principle possible and very simple, but rather due to the messed-up thinking of the people behind these languages.

A complete axiomatization of languages and their elimination of all logical and semantic errors which they currently reveal requires, first of all, an in-depth analysis of the object of human conceptuality (terminology) that articulates itself as language. There are three major existential areas that are objects of human language:


1. The phenomena of the external physical world that one perceives with the senses as objects, processes, actions, etc.


2. The psyche, i.e. the totality of feelings and impulses, which present themselves both as pure astral phenomena and in close association with the phenomena of the outer physical world.


3. All abstract and concrete thoughts and ideas of the mind, with which one arranges, explains and connects the perceptions of the outer world and the psyche and establishes overarching connections.

These objects of human conceptuality and terminology are first translated into acoustic sounds and only then recorded by written signs, so that they are also accessible to incarnated souls who are not in direct acoustic contact. This circumstance explains the development of spoken language into written language, which suggests the appearance of an intellectual evolution of the human species throughout history.

Both the assignment of certain acoustic sounds to the individual terms and their written representation are in reality of secondary gnostic significance, even though they form the main research area of linguistics. In principle, any sounds can be assigned to any term and they will be synonymous among each other. This explains the basic cognitive equivalence of all languages we find on earth. If there were a difference, then we would not be able to learn or translate foreign languages, nor would there be any possibility of communication between the individual linguistic peoples.

This fundamental equivalence of all sounds of a concept follows from the principle of the last equivalence – from the primary axiom of the new Axiomatics, with which the primary term is introduced. We recognize again that the primary term is not only the origin of mathematics and science, but also the origin of all languages.

From a higher vantage point of view, the cognitive equality of all languages can be explained with the energetic unity of all souls in the higher realms, who, although incarnating in different linguistic areas on the earth, are in constant telepathic contact with each other, so that their conceptuality has a universal character of information and communication at the astral-energetic level.

One can illustrate this process with the following example from the computer field. All computer programs are based on the binary code, which consists of elementary electromagnetic signals. These can in turn be further processed so that they appear as acoustic or optical signals when required, whereby the optical signals can in turn be represented on the screen as characters, numbers, graphics or other three-dimensional forms. Nevertheless, all these representations have a common energetic origin: the electromagnetic binary code.

It is similar with languages: The common astral-energetic origin of their terminology, which is composed of specific frequency patterns, allows an infinite variety of acoustic sounds, optical characters and grammar rules on which the design of individual languages depends. By their very nature, all languages are congruent axiomatic representations of the original astral-energetic frequency patterns and thus equivalent, interchangeable gnostic categorical systems. This insight greatly simplifies our approach to languages and develops the current linguistics, which is a purely descriptive teaching, to a strict, axiomatic discipline.

Within the structural design of languages, various specific possibilities of differentiation and emphasis of individual gnostic aspects arise on different semantic and grammatical levels. I will discuss here some striking structural properties of the languages, but without claiming to be complete, not least because I have the proverbial nitpicker-linguists as a deterrent example.

We have seen that the origin of all concepts is space-time as the primary term of human thinking. Space-time is divided into two subsets, space and time, by artificially arresting time in the head in a priori unconscious manner. It is to this process that we owe the formation of all concepts that are U-subsets of the primary term. By applying the dualistic, static-dynamic view of the world, either static concepts are formed that emphasize more the spatial, topological aspects of the U-subsets of the primary term, or dynamic concepts that give precedence to the temporal, energy-conversion aspects of the observed phenomena.

This separation of concepts into static and dynamic U-subsets of the primary term is accomplished at the level of word formation and grammar.

Most verbs express the dynamic aspect of energy transformation or movement as the universal manifestation of energy exchange. We say: “The earth interacts with the gravitation of the sun and rotates in an elliptical orbit around this star”. In this case, the two verbs “interact” and “rotate” capture concrete phenomena of energy interaction.

From these verbs one can now form nouns (substantives) – note that the basic word “substance” is the epitome of the static-substantial (as substance = matter) view at the level of grammar: From the verb or from the action “interact” the noun “interaction” is built and from the verb “rotate” – “rotation“. Both nouns now do not capture a dynamic process, but the result of this process, which is expressed as a static entity. We say “the interaction is big or small; it is a force that can be measured dynamically and has a static value of e.g. 20 Newtons“. We ask, for example, “How many rotations does the motor make?” and do not assess the rotations as motion, but as closed, countable entities. The same applies to the following statements: “The water flows” and “Only one river flows through this valley”. The flow of the water is not countable, but a movement; the noun of this verb “the river”, on the other hand, is recorded as a concrete, countable thing, so that we can now ask: “How many tributaries does the Rhine have?”

We can see from these examples how, at the level of word formation, one can emphasize either the static, spatial or the dynamic, temporal aspect of the phenomena of space-time and in this way form countless new words and concepts. These examples illustrate the plasticity of language and its infinite potential to create new words. In this capacity, language resembles All-That-Is, which is an infinite creative entity. The Whole, the primary term, is organized creative energy – it is Spirit.

This subdivision of concepts continues in the grammar in a manifold and complex way. We will pick out a few examples that at the same time illustrate the differences between the individual languages. Some languages, such as Italian (passato remoto), French (passe simple) and all Slavic languages (completed form of the past) have tenses of verbs that describe a unique process completed in the past. These forms do not exist either in English or in German; there we only know past forms of verbs that make no difference whether a process took place only once and was completed in the past, or whether the action occurs repeatedly and reaches to the present. We can see from this example how the dynamic aspect of the concepts is further differentiated and specified through the formation of specific grammatical forms.

This differentiation also takes place at the level of sentence formation. In German you can “put a cup on the table” („eine Tasse auf den Tisch stellen“), but you “lay a fork on the table” „eine Gabel auf den Tisch legen“. The outer form of the object as a noun determines the selection of the verb. This precision of expression is unknown in English or in the Slavic languages: “you can put a cup or a fork on the table”. The German language also distinguishes very precisely whether the process captured by the verb is a movement with a direction or whether it takes place without any preferred direction or visible movement within an outlined space: “You put the plate on the table”, accusative, („Man legt den Teller auf den Tisch“, Akk.), but “the plate lies on the table”, dative („der Teller liegt auf dem Tisch“, Dat.). With the help of the declensions, the dynamic aspect of spatio-temporal processes is further specified in German langauge. In English and Bulgarian, on the other hand, there is no distinction between whether the object is in motion as a noun or in relative rest. One says: “I put the dish on the table” and “The dish lies on the table”; in Bulgarian: “Az slagam chinijata na masata” and “Chinijata lezi na masata”).

These peculiarities of German grammar require precise spatial, static thinking, which other languages such as English, Italian and Bulgarian do not demand. For this reason, the German language promotes the static view of the German-speaking population, which is focused on external forms, accuracy, order, external design and clarity. It is no coincidence that these characteristics are strongly pronounced among Germans: The structure of the mother tongue conditions the collective behaviour of the people.

This spatio-temporal function of language as a formative force of human behavior has not yet been recognized by conventional linguistics in this form, because this science has no idea of physics and psychology – of the psyche (emotional body) and the logos (mind, spirit, mental body) – as astral-energetic phenomena.

We can, of course, continue our epistemological analysis of the linguistic structure and, for example, compare the spatio-temporal aspects of synthetic languages, such as Latin and Old Bulgarian/ Church Slavonic with those of analytic languages, such as English and Bulgarian and put them in relation to mixed languages, such as French and German, from which we can gain new, valuable gnostic-linguistic insights. This project, however, would go beyond the scope of this essay. My goal is not to rewrite linguistics as a science, as I have done for physics and bio-sciences, but merely to show some novel perspectives to inspire linguists and free them from their present mental encrustation.

Thus we have seen that human language has, on the one hand, the inherent potential to adequately grasp astral-energetic phenomena and faithfully translate them into the three-dimensionality of the physical world, but, on the other hand, contains imminent structural barriers that stand in the way of Transcendental Gnosis and maintains the illusion of the exclusivity of 3D space-time.

Language is a sequence of acoustic signals that are pronounced one after the other in linear time and convey the impression of a sequential flow of verbal communication along a time axis. The grammar also deepens and consolidates the idea of past, present and future.

Since within the sentence formation only a certain chain of events from the totality of all events can be described meaningfully and comprehensively for all listeners, an unavoidable selection of the events is made linguistically according to the causality principle. Grammar and syntax force the narrator to automatically divide all terms into two categories: causes and effects. The subject is the cause and the object is the effect, which are linked by verbs and prepositions in the sense of energy transformation. Within grammar, the direction of causality can be reversed with the help of passive verbs – a trend-setting rule of language that points to the closed character of space-time (primary axiom).

The grossest logical and semantic errors do not occur within word formation and sentence construction, but in the linking of statements and sentences to comprehensive linguistic categorical systems. Nevertheless, these errors begin with word formation and continue with oral and written elaboration.

Let us take, for example, a term from the psyche, such as “love” (This disquisition on love has been published as a separate article under the title “What’s Love“). In the energetic sense, love is a constructive interference of all psychological patterns that present themselves to the human mind as feelings or emotions. Love is comparable to the white light, which is a mixture of all colours of the visible spectrum. These colours can be filtered out of the white light by optical interference and even deleted from the colour spectrum by further targeted destructive interference. We will now use this physical model from optics to make the “inconceivable” area of the psyche comprehensible.

If a feeling is captured with a certain term, it is not possible to check its authenticity and similarity in all people. There is no way to objectively assess the feeling and prove that the term is always applied to one and the same psychic phenomenon as is the case with verbal presentation of visible material things. Obviously, the psyche contains an inherent undeterminancy that can only be expressed very imperfectly in words. In fact, there are as many different emotional patterns as there are individual personalities whose unique psychic structure, predetermined in the higher realms, is uniquely shaped by the individual earthly experience.

Let us take again the concept of “love”. In the energetic sense this feeling conveys on the psycho-mental and physical level the feeling of constructive interference with the 7F-creationary realms. Ideally, love feels like an ecstatic sensation of bliss that energetically opens and delimits all seven body chakras. Already this description shows how uncertain the linguistic presentation of human feelings is.

Ecstasy is an energetic state that only a few old souls can reach, in whom the densest layers of fear have already been dissolved. Since most people are young souls and have not yet experienced ecstasy, they cannot imagine anything concrete under this concept, even if they know the term theoretically.

I remember in this context a renowned professor in Heidelberg who gave a two-semester lecture on the concept of “Eros” in Plato’s works and very eloquently tried to describe this, as he used to express himself, “peculiar and mysterious feeling” in innumerable shades and idioms, whereby it was clearly noticeable to everybody that he had neither experienced the ecstasy of Eros, nor had he ever felt the spiritual-somatic expansion and delimitation that triggers a creativity effervescing from within the soul and used this lecture in an obsessive-compulsive manner as a vehicle to approach the Platonic Eros purely intellectually, while his centres (chakras) of love, spirituality and ecstasy seemed to be completely untouched by the divine power of the soul.

Such cramps and distortions of the psyche are very often observed in believers who try to compensate the absence of transcendental, ecstatic experiences of the Divine with religious zeal, but rarely in intellectually-centered people who seek to compensate for their psychic deficits with sterile mental endeavours and who usually pay no attention to emotions.

The same applies to love. What we mean by love today, be it in literature, arts or in everyday life, has, in the vast majority of the cases, nothing to do with the original astral-energetic phenomenon of love, but only with angst-related interpretations of various patterns of dependency that are summarized under the term “love”. This circumstance explains the many confusions and misconceptions that occur nowhere so massively as in love relationships and provide substance for countless literary presentations. Even this book is not immune to this objection. I often use the term “unconditional love” to distinguish the concept from the ordinary conception of love, knowing that I am thereby committing a tautology: true love is always unconditional.

If one regards love as an astral-energetic phenomenon – and there is no other truthful way of looking at it – then this term describes a highly advanced state of constructive interference on the psychic level, which is also fully accepted and internalized by the mind without any restrictions and in full awareness of it. Such a state can be achieved by the incarnated soul only at the end of her “path of love and enlightenment”, that is, only at the end of her incarnation cycle. Therefore earthly love is not a state, but a process.

The incarnated soul has to experience all spectra of her feelings that are triggered by the most exalted and the most abysmal experiences; she has to go repeatedly up and down on the intensity scale of her feelings until she learns to deal with them in a creative way. It is obvious that in this exercise, the mind must continually face the challenge of mastering these tremendous emotional astral energies. The human mind has to play the role of the emotional tamer for a lifetime, even in those moments when the emotions seem to be slumbering.

The proper handling of the full range of human emotions can not be learned within one incarnation. Even an incarnation cycle of 70-80 lives is not enough to experience and cope with all the emotions and emotional intensities. What a man can achieve, however, is a deep understanding of all the feelings and develop a non-judgemental acceptance in the realization that all positive and negative emotions are an inseparable part of his earthly existence that merge with increasing experience to a harmonious Whole because they are energetic U-sets and can not be mutually exclusive.

Like the white light that results from the fusion of all visible spectral colors which can be separated again at any time, so too is love the end product of the merging of all feelings – the joyful and the painful – that can always be experienced separately even by old souls. Love is the constructive interference of all feelings without exception. This amalgamation manifests itself at the level of the mind as unconditional acceptance.

Within this model, one can imagine that each spectral color can be arbitrarily assigned to a particular pattern of emotion, for example: the red color – to anger, the green color – to envy, the yellow color – to jealousy, the violet color – to grief, etc. (3).

The human being passes through all the colors and feelings during his earthly incarnations and stores them as emotional memory. Throughout this process, the incarnated personality realizes that the psychic energy, like all energy in general, is constantly in motion so that one is not always angry, sad, envious or jealous but also experiences moments of contentment, happiness, magnanimity and so on. As experience grows, man learns to handle mentally these volatile emotional states more and more confidently and guide them in the desired direction by accepting them as part of his earthly identity and bringing them into harmony with each other. In this way the incarnated personality raises the vibrations of her emotional and mental body and abolishes low-frequency fear patterns.

Without going into detail, because this subject is almost inexhaustible, that much should be said: from incarnation to incarnation the personality develops the ability to harmonize her diverse feelings and to transform them into love. A painful experience, which each person makes in the incarnation process, is that one cannot deny one’s feelings, for in this case they do not dissolve, but become energetically condensed and are stored deep in the cellular memory. From there they can, at the slightest opportunity, break out with great violence and cause evil.

The “belle epoque” of the late 19th century and the beginning of the 20th century that was shaped by the idea of a petty-bourgeois idyll in which violence, hatred and aggression did not appear superficially, but at most in the scientifically permissive form of modern psychoanalysis, ended, as is well known, into the unimaginable atrocities of the First World War, which destroyed this idyll with one fell-swoop forever. Energy must flow – especially the energy of emotions. Notwithstanding this historical experience, one of the greatest mistakes of our time – the belief in “political correctness” which demands that negative emotions, such as hatred, aggression, greed, etc., must be repressed in order to develop positive emotions – celebrates an unprecedented renaissance.

Nothing is more fallacious than that! By suppressing hatred, one will not create love because love is not the opposite of hatred. Feelings are not N-sets that are mutually exclusive, but U-sets that mingle like the colors of the visible spectrum in order to create the white light of love. Only when the entire spectrum of feelings is present, can the white light of love arise. From this consideration it follows that emotions are extremely dynamic, fluent energetic conditions that cannot be verbally expressed in fixed terms.

This static conception of the nature of emotions is the main source of countless aberrations and illusions that are so stubborn and intractable that no experience, no matter how painful, can erase them. A common illusion of “a twosome love” is that in the ideal case it should be eternal and unbreakable – the togetherness should stand as a bulwark against the iniquity of life and grant eternal happiness. In this illusion, the idea of love as a process of give and take plays a central role. Man feels unhappy and believes that he must be loved by the partner, that is to say, he must receive love from him in order to be happy; or one is unhappy because one does not get enough love from the partner.

Love is seen as a kind of barter, which is in addition a scarce commodity, so that most people cling to love as to a precious fetish under the current socio-cultural conditions and develop various negative feelings, such as jealousy, envy, inferiority based on this mental aberration and repine their entire lifetime. What fell by the wayside is love itself.

Love is a psycho-mental state of maturity. Man does not need to be loved by another person in order to be happy, and he cannot be either. Rather, man must, first and foremost, love himself unconditionally, with all his positive and negative features, and then emanate that love to other people. As love draws even more love, enough people will find themselves receiving and reciprocating that unconditional love that emanates from a content and happy person. If a person is torn apart by his own making and is driven by debased feelings of angst, even the greatest love will not be able to make him happy and content in the long run.

Each person must therefore learn to first generate love within himself – to bring the antagonistic feelings of his psyche into harmony. An important insight that everyone makes on this earth is that a perfect twosome love is not possible in a physical body because the human being is, in an incarnated state, energetically separated and must inevitably feel lonely, even if he is never alone: his excarnated soul mates are in an incessant telepathic contact with him and convey to him a transcendental love, which he experiences on the earth, during the few lousy years, as an unattainable yearning for the lost paradise of the higher realms.

From this brief treatise of love, we realize how profoundly misunderstood most psychic phenomena are and how inadequate their linguistic presentation is. If one takes the languages with the biggest vocabulary, such as English and Italian, and examines there all the terms that reflect feelings and other emotional states and experiences, one would quickly realize that even such cultural languages do not have very many terms covering the large area of the human psyche. In addition, most terms are inadequate to properly grasp the extremely dynamic, fleeting nature of emotions. This is partly due to the fact that the human mind is extremely conservative and fears any change, especially of a psychic nature. For this reason, the ego-mind produces various fear-based beliefs and recommendations on how to tame emotions and make them more steadfast.

While these endeavors are doomed to failure, as life proves time after time, and has been convincingly shown in many literary and other works of art, the mind continues to stubbornly insist on its false beliefs about how the feelings should be, and does not appreciate any exploration to find out how the emotions truly are as astral-energetic phenomena. This fear-triggered self-censorship explains why the inexhaustible range of human feelings is treated conceptually by all languages in a very profane manner. The gnostic value of such verbal representation of the psyche is very small (4).

On the other hand, the abstract realm of the mind provides concepts that can be translated more precisely into language. Most concepts of philosophy and science belong to this area. In the tetralogy I have shown in a comprehensive manner how all scientific concepts and terms can be derived axiomatically from the primary term and how in this way transcendental gnostic knowledge can be adequately translated into 3D space-time. The range of abstract and scientific terms meanwhile exceeds many times the vocabulary of the psychic realm and that of the sensual-material things, which is ontologically the older one.

It is important to point out that the abstract concepts of the mind do not have correlates in the material world at first; these are produced by humans secondarily through the manipulation of matter. Most scientific terms have this function.

A “circle” is an abstract mathematical term not found in nature (Note: All natural rotations of cosmic objects are elliptical orbits according to Kepler’s laws). This term is uniquely defined by one or more words as a geometric figure: As a line whose points are at the same distance from a randomly chosen centre. If this geometric figure is converted architecturally into round buildings and agricultural forms or by technical processing into circular objects, e.g. round pots or machine parts, such as wheels and pistons, the abstract term “circle” is given a material concretization.

This example illustrates how all abstract, astral-energetic concepts experience a materialization in 3D space-time by means of language and human action. Already at this point we recognize that language and action are intimately related to each other and condition each other cognitively.

From now on, the sound, the word “circle”, evokes a concrete visual association in people. The child gets first to know the word through concrete objects that are built in the form of a circle, and only later, at school, does he or she deal with the abstract mathematical rule of building a circle. While this cognitive process unfolds successively in 3D space-time, the incarnated personality first learns to deal with concrete and later on with abstract terms. It can now distinguish between the abstract creative definition of the “circle” and the many concrete materializations of this concept. It is important to point out that this learning process only takes place at the level of daily consciousness and gives the impression of age-dependent intelligence progression.

In reality, the human mind as part of the soul is at all times fully aware of what circle means and what a material concretization of this geometric figure is. Already the newborn has the complete mental capacity for the dialectical formation of concrete concepts, which grasp individual material things, and of abstract categories (5).

This ability of dialectical thinking is brought to the surface only seemingly in a sequential manner through education and upbringing. The fact that there are many people on earth who are unable to think dialectically and understand abstract systems of thought does not alter this key insight.

The intelligence of the incarnated personality is independent of the omniscience of the soul.

As a vehicle of the soul for self-enquiry, individual intelligence may or may not be developed, depending on the choice of the incarnation tasks. The same applies to the learning of languages. It is part of the camouflage game of the soul to make the learning of the mother tongue by the little child a long, protracted process in order to maintain the illusion of amnesia – the uniqueness of the current incarnation – whereby earlier incarnations in the same language area facilitate the rapid learning of the mother tongue. This disillusioning realization eliminates the usual linguistic and psychological treatises on the subject as “senseless stuff” (e.g. Piaget’s theory).


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The above discussion touches on an important gnostic aspect of the language, which I have already briefly mentioned. It doesn’t matter which word you choose for an abstract concept like the circle – the only important thing is its geometric definition. This example not only illuminates the fundamental cognitive equivalence of all languages – the existence of many languages and dialects as the main object of linguistic research – but also explains the semantic transformation of language concepts throughout history. We recognize that it is basically possible to assign any sound as a word to any abstract, astral-energetic concept.

This variety of the choice of words as sounds can take place within a language, for example through the introduction of new synonyms, or lead to the formation of different languages. This equivalence of word formation is contained in the principle of last equivalence: Regardless of which word is chosen for the primary term, whether space-time, energy, God, All-That-Is, continuum or “beer mug” (Hilbert), these words are equivalent and interchangeable. This content equivalence of the sounds, which one assigns to a concept, does not take place at the linguistic level, but is an astral-energetic precondition of all knowledge.

Man is a psycho-mental energetic system that manifests itself as an organic body in 3D space-time. The superior energetic entity at the astral plane is the soul, which in turn organizes herself into larger soul associations (soul families and tribes, soul monads). All reality behind the three-dimensional reality is the spirit of the 7F-creationary realms, which reveals itself as human thoughts; they are also astral-energetic phenomena, even if their reference point lies in physical corporeality: First comes the thought, then the material physical world. In this sense, the human body and language, which is an attribute of the body – an acoustic function of the glottis in which the lungs, muscles and the entire CNS participate – is also primarily an astral-energetic thought articulated in 3D space-time in this specific physical, organic-acoustic form.

At a higher astral level, all thoughts are clearly defined energetic phenomena that are U-subsets of the All-That-Is and can manifest themselves in a multidimensional manner in 3D space-time. This clear energetic classification of thoughts as a priori concepts enables their transformation into acoustic signs – into sounds and words that have a binding meaning for all human beings. Without this energetic precondition, communication through language would not be possible. This statement is eminently important, because it has not yet been understood in this clarity neither by structural linguistics, nor by the philosophy of idealistic or positivistic imprint, although some idealistic linguists of the 19th century have already pointed out the existence of such a precondition.


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Finally we come to the quintessence of this chapter: Any kind of human knowledge, independent of applied symbolism, can only be communicated verbally, respectively abstract-verbally. By “verbal” we mean the spoken and written language as information medium, which is a concrete biological function of the human species. This definition of human Gnosis includes every form of verbal transmission of knowledge: for example, images, imagery and abstract signs, such as letters, Morse alphabet, numbers, geometric figures, etc. In this broader sense, the visual arts such as painting and sculpture, film and theatre as forms of expression of human communication are different, multidimensional verbal means of acquiring and transmitting knowledge.

The priority and omnipresence of language as a universal carrier of human knowledge is not only to be found in literature, science and philosophy. A picture always has a subject. Renaissance painting, for example, depicts themes of the Old and New Testaments, which were first presented as traditional texts and later as written texts. A film is unthinkable without a script. The first written languages we know consist of pictorial representations; their degree of abstraction increases with time. Mathematics, as already said, is an extension of deductive logic, of logical language, through the introduction of abstract signs such as numbers and signs of relation (6).

With the discovery of the Universal Law and the development of the General Theory of Science, I have proved that every concept and every word can be presented mathematically. All physical terms like energy, mass, charge, force etc. can be presented mathematically in various ways, e.g. as vectors, surface integrals, numbers, [space-time]-symbols etc. Thus mathematics is only a special form of verbal communication, which uses abstract symbols instead of words.

Our thinking takes place in terms, words, which are linked to sentences according to certain rules. They are the structural means of knowledge. But all electronic media also depend on language, e.g. as programming languages, which are then used to represent images and other optical and verbal symbols. The fact that language and cognition are inseparable has always been known to philosophers and explains why many of them are extensively occupied with logic and linguistics.

It follows that philosophical knowledge, or rather Gnosis, is a metaphysical level of the human mind that is currently, in the absence of telepathic abilities in the general population, bound to a verbal form of expression and thus inevitably has an indirect character. Since all phenomena of space-time are U-sets and contain each other as an element, the Gnosis mediated by language and signs contains faithful representations of all interactions of space-time, including those that cannot be perceived at the conscious level of human cognition:

The phenomenology of space-time is an image of the astral worlds if one interprets them linguistically correctly, i.e. if one uses language axiomatically.

Axiomatics is always transcendental, because the primary term from which it is derived is transcendental in nature: it includes both the visible 3D space-time and the 7F-creationary realms from which it emerges.

Human consciousness is extremely limited by its sensory perceptions. If one were to reduce any kind of human knowledge to this narrow field of experience, then one would have to put philosophy into a straitjacket or completely ignore it, as one is currently doing in science. This is the epistemological dilemma that scientific empiricism has to deal with.

Empirical dogma has a decisive influence on the collective thinking of mankind and leads to a total agnosticism that is destroying today’s society. I have shown the many different symptoms of this cognitive blindness in science, business and everyday life in this and my other books.

If one defines ordinary human consciousness as the sum of all sensory perceptions and assumes that most people who populate the earth at any given time do not go beyond this spiritual level, then philosophical cognizance is the only way to expand human consciousness and make it receptive to new knowledge.

This statement on the transcendence of gnostic thinking is as old as philosophy itself and a leitmotif among ancient thinkers. Since we live in an agnostic age, poor in philosophy, in which the great mass of young souls have elevated their cognitive limitations and intellectual mediocrity to the measure of all things, it is worth emphasizing this basic knowledge again and again (7).

This concludes this essay with the following fundamental statement:


The all-encompassing awareness of the soul is always available to the human mind as a potential. Philosophical knowledge as Gnosis encompasses the part of spiritual consciousness that is expressed through language. Transcendental Gnosis includes verbal Gnosis and all medially accessible cognizance beyond human language.

Notes:

1) Note that all physical representations of the micro-world, for example with the aid of an electron microscope, are also optical representations of the surface of the electrons. The same applies to NMR (nuclear magnetic resonance) and PET (positron emission tomography) images in medicine. The basic principle of such methods is the electromagnetic representation of energetically equivalent space points as a 2D or 3D geometric surface on the screen.

2) See Table 1, Volume 1.

3) Here I have expressly chosen the classification of colours and feelings which is common in Bulgarian and other Slavic languages. This classification differs from that in German, whereby the type of classification in this case is irrelevant for my argumentation.

4) It is true that even if the terminology by which the psychic realm is grasped is expanded, differentiated, and refined, it will always be impossible to adequately express in words the inner-mental dynamics of feelings. Only great masters of language and old souls like Dostoevsky and Joseph Conrad can stalk the dynamic nature of the psyche and bring it out convincingly in literature.

5) This conclusion follows from the realization that the soul of a newborn child is also a conscious co-creator of 3d space-time, especially if it is an old soul.

6) On this subject, I recommend to the reader the “Rational Empirical Epistemology” of the Bulgarian philosopher Boris Kaltschew (S. Hirzel Verlag, Stuttgart, 1987), in which the role of the sign in gaining knowledge is dealt with very precisely from the conventional point of view.

7) Ortega y Gasset brilliantly presents the “uprising of the masses” of young souls and their socio-cultural characteristics from the position of an old, philosophically oriented soul. My friend Georgi Schischkoff also made a valuable contribution to this topic with his book “Die gesteuerte Vermassung” (1964) (see Volume 4).

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