The Questions of Philosophy and the Answer of the New Gnosis

From the book “Gnostic Tradition of Western Philosophy

– Part 2 –

Georgi Stankov

If we consider the object of philosophy, as it has evolved since Antiquity to the present day, we perceive two major set of themes of gnostic thinking. The first set of themes begins with the question: “What am I”, respectively “What is a human being”, or: “How does a human function as a perceiving and thinking entity and how does he recognize himself as such?”

This question leads to further questions, “How do I acquire self-knowledge and knowledge about the world? What is the nature 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 up without finding a satisfactory answer.

The second set of topics deals with questions regarding the handling of findings: “How do I arrange (structure) my findings, so that I recognize them as such, convey them to others and use them to acquire new knowledge?” Due to certain considerations which arise from the following discussion, I will first start with the second set of philosophical topics and will only then deal with the first set of topics.

The questions of the second thematic area show us immediately that the process of gaining knowledge forms a closed circuit, which I have already covered with the axiom of the last equivalence. Any kind of knowledge about the world and ourselves must be perceivable, recognizable as such both for the originator of the knowledge as well as for all other human beings – the primary term is the same for everyone.

The empirical evidence is provided by myself in physics and science in an extensive and irrevocable manner by showing that all the physical quantities and scientific terms are axiomatically derived from the primary term: All terms of language are U-subsets of the primary term. For this reason, they are thought by the people in the same way. Knowledge and communication of knowledge presuppose a common denominator of intelligence gathering and transmission. This finding is extremely important.

I have shown in the new Gnosis, that there is also information below the threshold of human knowledge at the level of daily consciousness that conveys basic insights but can not be perceived and articulated as such by the mind. Such findings are not part of human Gnosis or metaphysics, as they are handed down to us historically, because they can not acquire any verbal form and therefore can not be conveyed. Nevertheless, they shape the human behavior in a fundamental and effective way, just as the astral program of the soul accomplishes the complex regulation of the cells and the human body without the human conscious mind taking notice of it. Such transcendental information and intelligence are also U-subsets of the primary term, even if they have not yet found a linguistic description.

Man knows so far nothing of this regulation: The bio-sciences are currently assuming, that the cells of the organism are regulated by themselves, without any outside control of organic matter. One speaks of the self-organization of organic matter as an intrinsic feature of this form of existence. From the perspective of the evolution doctrine, organic matter developed in its gradual evolution through the species-diversity to a consciousness that perceives itself as individualized organic matter, as a human individual, and is furthermore able to recognize the environment.

However, this consciousness does not knows to this day how this evolution has taken place – it does not even know how a unicellular organism functions and is being regulated. This agnosticism of bio-sciences regarding the central question of what is a human being, is eagerly concealed by the scientists, who pretend that they can influence cell development through genetic manipulations (6).

Only with the development of the General Theory of Biological Regulation (volume III), could the regulation of the cell and the organism be resolved stringently on the basis of the Universal Law at the supramolecular quantum level (7).

On the other hand the question of what comes first, mind or matter, is a central question of human Gnosis since time immemorial. Depending on which category one gives the priority, man represents an idealistic (mind creates matter) or materialistic (organic matter creates mind) worldview. Currently the materialistic weltanschauung dominates in science. This has spawned the empirical dogma, according to which what one can not measure should not exist.

Specifically, the empirical ban on thinking proves to be an artificial psychological limit of human knowledge. This gnostic limit is particularly clear to pursue in bio-sciences and physics, as I have shown in the first three volumes of the Tetralogy. I will illustrate this previously unrecognized epistemological fact with some examples from physics.

In conventional physics it is believed nowadays that the well-known physical quantities such as mass, weight, speed, acceleration, momentum, density and so on are real, objective properties of matter, that is, they exist supposedly independently of human consciousness, just as the well-known forces, gravity and electromagnetism, should be independent entities of the physical world. Einstein was a main protagonist of these ideas (8).

According to present-day understanding, we owe the discovery of these forces by such scientists as Galileo, Kepler, Newton, Volta, Maxwell the development of physics as an empirical discipline of human knowledge on the physical world. However, I have proved that all physical quantities that we know have no objective, independent of human consciousness existence. They are first introduced and defined in an abstract way in mathematics and can be derived without exception from the primary term as its U-subsets: All physical quantities that we know are abstract, mathematical definitions.

For this reason, the primary term, in the broadest sense perceived as mind – as the sum of all thoughts – is identical to Space-Time = Energy = Being = the Universe = the Whole and cannot be separated from them (primary axiom of last equivalence):

Thinking is Being, and vice versa: Being is Thinking.

This finding illustrates how the traditional sciences, by following their false empirical approach, without philosophically contemplating on it, project the a priori mathematical ideas of human consciousness onto the external physical world and then regard them as inherent properties of matter.

Can there be a greater cognitive error than this? What a cosmic irony! Science constantly preaches empiricism as the sole source of all knowledge and fully follows idealism. All knowledge about the external world is first “discovered” by the scientists in their consciousness and formulated according to the empirical dogma, and only then confirmed in scientific experiments.

I will explain this approach in science that has remained hidden until now to the theoreticians with the help of concise examples later in this book in detail.

The idealistic view is currently primarily purported by the religions and esoteric schools, after philosophy fully departed from the idealistic point of view with the beginning of positivism. They set Thinking, Spirit before Being. For the Christian Gnostics of the Hellenistic period the Logos was, as universal reason and not as the “word”, or more precisely as the “biblical word” as later understood, at the beginning of the world (John’s gospel): First comes the Spirit as the all-encompassing energetic entity and then matter as an insignificant 3D-subset of Spirit.

In the new Axiomatics of the Universal Law the two main currents of philosophy – idealism and materialism – that coexist to this day in an irreconcilable antagonism, are recognized as dialectical aspects of a unity and fully integrated. However, the materialistic and empirical dogma that currently prevails in science is rejected in its narrow interpretation of materialism, for matter is a small, insignificant subset of Being, of Energy, and thus not identical to the Primary Term = All-That-Is.

The physical experiences we make represent only a small part of Being, just as the thinking and knowledge that we gain from this area, are a small U-subset of human Gnosis. The material reality is embedded in the larger realities of the higher realms, from where it is continuously created and kept alive. The idealistic notion of a one-time Genesis, as is propagated by the Christian religion, is thus a childlike, naive idea of immature incarnated souls that must also be rejected.

In philosophy, any knowledge that is obtained outside of this material physical world, is called metaphysical or transcendental. The primary term thus contains as a set all the materialistic and transcendental experiences and insights that are accessible to human consciousness. The sum of these experiences and insights is called “Gnosis“.

From this we see that the area perceptible to the human mind contains as an element both the closed character of the primary term as well as the potential openness of all knowledge. Gnosis as epistemology 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 any human knowledge. Forever!

This basic finding, we will substantiate below.

The way how to arrange knowledge is a cardinal question of the second set of philosophical topics. This question was already raised by the ancient philosophers in a sustainable manner when they developed Logic. It accounts for a large part of classical philosophy. I have developed classical logic and above all simplified it by freeing it from unnecessary ballast. Thus Logic is Axiomatics, and Axiomatics is an operative method of building categorical systems, which consist only of categories, terms, and ideas that are U-subsets of the primary term.

The primary term is the first and only statement in the system, that is a priori introduced. This primary statement cannot be initially proven to be true. However, within the Axiomatics it leads to a series of secondary statements that are logically deduced from the primary term by observing the principle of inner consistency and lack of contradictions and include all its properties (U-subsets).

The situation is quite simple really: by building U-subsets, one automatically obeys the principle of inner consistency and lack of contradictions, also known as the principle of mathematical formalism. These terms can now be linked to further statements, which can then be tested empirically (proof of existence). The definition of the primary term is then, and only then, true when all the secondary statements are empirically proven to be true.

The new physical and mathematical Axiomatics of the Universal Law contains many statements to all known laws of physics, which can be tested experimentally without exception. It does not contain any single statement that can be empirically refuted. In this way I have proved that the axiom of the primary term is true and therefore the whole scientific theory of the Universal Law that builds upon it is also true.

The Universal Law itself is a secondary, mathematical, symbolic presentation of the primary axiom for the purposes of physics.

The revolutionary difference of the new Axiomatics to previous logic and mathematics is that it can be verified empirically, whereas the conventional logic and mathematics are hermeneutic disciplines of abstract human thinking and therefore not capable of furnishing the proof of their validity – the proof of existence  – with their own axiomatic means. Now they have become part of the new Axiomatics and are also empirically verifiable.

In this way, I have abolished the foundation crisis of mathematics, which was only a seeming crisis, and at the same time I have rationalized for ever the alleged abysses of metaphysics, which so much frighten the present-day philosophers, in case there are still some.

The second set of topics in philosophy appears subordinate at first glance, and the reader may already ask why I started with it. The task of how to arrange knowledge, so that it is consistent and free of contradictions, has never been really recognized in philosophy, let alone solved. Had it been resolved, we would not have inherited so many conflicting philosophers and schools.

The claim of the consistency of a system was raised for the first time at the beginning of the 20th century by Hilbert in mathematics and only very incompletely resolved, as three decades later proved by Gödel. In reality, the two sets of topics in philosophy are inseparable. Before one can solve the questions about the “essence of knowledge” and “what I am”, an appropriate method of gaining knowledge and structuring it must be developed, as I have done with the development of the new Axiomatics of the Universal Law. Without such an operational method of thinking in the building of categorical systems, the primordial questions of philosophy can not be answered because they can only be solved by the creation of adequate systems of terms and concepts. We recognize here 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.

As to how important the creation of adequate verbal categorical systems is in order to capture gnostic knowledge, has been shown by many philosophical schools of the West. Although many Gnostics and metaphysicists of past epochs have gained intuitive transcendental insights into the higher realms and their interactions with the earthly incarnation life, they have ultimately failed in their linguistic presentation.

The reader can see for himself by dealing, for example, with the “secret philosophy” of the German natural philosophers and mystics in the Renaissance, such as Agrippa of Nettesheim, Paracelsus, Sebastian Franck, Jacob Boehme and others. The unwieldiness of such mystical writings illustrates the central conclusion of this essay: Without proper Axiomatics no genuine gnostic teaching is possible, regardless of how valuable the individual transcendental knowledge may be.


When I say, for example:

The human being is an incarnated soul, which is a fragmentation of Spirit, of the 7F-Creationary Realms (“F” stands for a higher dimensional frequency spectrum) that builds and regulates the physical body as an organic U-subset of 3D space-time with the help of an astral program and furnishes it with psyche (emotional body) and mind (daily consciousness, mental body), which are also made up of shares of the 7F-creationary realms and are consequently not to be found in the brain“,

I have already created a very complex and sophisticated categorical system, which consists of several terms that I have derived axiomatically from the primary term.

These terms can now be defined accurately and truthfully with the help of the new theory of physics and bio-sciences. I have resolved this task in my book on Gnosis. Such a system is seamlessly integrated into the new scientific theory of the Universal Law and can be tested empirically by appropriate means and methods of observation.

As one can see from this example, it is not the object of thinking, which makes thinking metaphysical or esoteric, but only the nature of thoughts itself is responsible for the confusion of the findings. Such obscure ideas are then labeled with pejorative terms as being “esoteric” and “metaphysical“. When I introduce the terms, soul, spirit, body, psyche, mind, chakras, etc., that belong to the basic repertoire of modern esotericism in the new Gnosis of the Universal law, I derive them axiomatically from the primary term and link them together to an exact categorical system which is empirically verifiable like physics and bio-science.

In addition, I perceive directly the existence of the chakras and the different qualities of the astral energies they convey, because I am in the last, very intense phase of the light body process. For this reason, the above terms are for me not just of theoretical, philosophical nature, as for most thinkers before my time, but also concrete energetic phenomena of my earthly existence as an incarnated soul. I can feel these energies and astral systems directly with all my senses as part of my identity, i.e. as part of my psyche, my body and my daily consciousness, which have now raised enormously their sensitivity, as well as distance myself from them, as I know my greater identity as a soul.

This spiritual distance was made possible for me also by the experience that I gained during some astral travels out of my body, without losing my self-identity. He, who had the opportunity to look at his body from above, to experience the gravitational freedom of the astral body, which retains all sensual abilities of the organic body, to feel the ecstasy of the flooding limitless awareness of the higher realms, and feel fuller and sounder than ever, has no great desire to return in his body again, unless his incarnation tasks are not yet completed. One knows then for the rest of his life that he is not merely a physical body, but much more, and that the I Am Presence has nothing to do with this fragile system of organic matter at all.

Other people, who have made such astral travels, for example, as near-death experiences, are, due to their education which prohibits the existence of such phenomena, so much confused that they are unable, as a rule, to grasp the situation correctly and to interpret it. At least this is my conclusion from reading most of the reports on this subject. In addition to that the fear-laden interpretations of the experience during such an astral journey should be taken into consideration, which retrospectively falsify and distort this experience, so that the people no longer remember the original perception.

Whereas I experienced my astral travels in full consciousness and in full knowledge of the Theory and Gnosis of the Universal Law, which anticipate such experiences and allow a genuine, free of fear astral perception.

The fact that the chakras and the higher frequency energies that they convey to the body are not objects of imagination, but objective, real energetic processes, can be easily proved. I can, for example, transmit my higher dimensional energies, which have increased enormously in frequency and intensity, at any time to another person by laying hands on him, and he will feel them after a short period of time. In this way I can relieve most of the pain very quickly and heal other diseases. Above all, I can reduce anxiety. These effects can be confirmed by the person concerned.

It would be very easy to carry out controlled, observer-blind trials in which my healing results are compared with those of placebo or an effective therapy. There are also other possibilities of obtaining empirical evidence, and I have many more concrete proposals in this regard in the drawer that could be implemented at any time. However, the scientists lock currently against such proposals, because they deny vehemently the existence of such astral energies.

In order to examine them properly, the science must first give up its materialistic, empirical dogma and accept and understand the new Theory and Gnosis of the Universal Law without restriction and in full. Without these theoretical precondition, scientists will not be able to investigate and interpret such phenomena correctly.

The only limitation in the empirical verification of the new Gnosis lies currently in the principal threshold of detectability by material equipment, which is determined by Planck’s constant h. I have defined this minimal measurable amount of energy as the “elementary action potential” of 3D space-time. For this reason I speak in the new Gnosis also of “h-space-time“. The 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 considered conventionally to be a natural constant of photon space-time, represents therefore the quantum-physical threshold of detectability of the external world by means of physical devices. This limit is also paraphrased as “the breaking of the wave function” which makes impossible any deterministic presentation of the physical quantum world. This problem, also known as the “Heisenberg’s uncertainty principle” in physics, is solved theoretically for the first time in the history of science and gnosis by myself in an implacable manner.

Among other things, I derive all the fundamental constants of physics, especially of classical mechanics, electromagnetism, quantum mechanics and cosmology, from h and prove in this way that all known fundamental constants are dependent on h (see Table). Thus, h turns out to be the original reference value of the SI system and all experimental measurements in the physical world, which are performed according to the principle of the vicious circle.

This principle is at the same time the only operative principle in the definition of physical quantities, variables and concepts as mathematical U-subsets of the primary term. Since the mass of the elementary particles and the macro-mass of matter can be also calculated from h, I prove in volume I and volume II the unity of matter and electromagnetism (photon space-time) in a fundamental manner.


6. See my comments on the subject in the essay “Astral dynamics of the global economic crisis on the eve of the Second Coming” in this book.

7. See volume III.

8. See my comments on the scientific worldview of Einstein in Volume I.

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