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  SELF-SUFFICIENCY AND FULLNESS – THE KEY TO COMPETENCE
	
The approach to develop philosophical competence has been relied mainly on external disciplines. Philosophy tutors try to inculcate philosophical abilities into students by the method of lectures. But, regrettably, they realize little or no success in their attempts to invoke philosophical capabilties in students. This can be proven by the fact that the majority of philosophy students hardly end up becoming philosophers. But why is it so? What is the reason for such a marked failure? It is because philosophy tutors use ineffective methods to teach students.  The classroom teacher is in no way to be blamed, because all that he has been trained to do with the students is to give them lectures. It is very understandable and agreeable that lecturing is one effective way to teach, for it impacrs knowledge. That’s the reason why it has always been one of the best teaching techniques. But when it comes to the arena of philosophy, lecturing is just a flash in the pan. Why is it so? It is so because true philosophy requires the full manipulation of functions and qualities of the self in order for it to be really expressed. But, sadly, pedagogy only implements its schemes without ever seeking for a means to improve the functions of the self that are responsible for expressing wisdom. In other words, philosophy, unlike other areas of study, entails the ability of the self to know. And how can a person know? A man can know if only his container of knowledge is full. So a means to widen the container of knowledge is the only guarantee that a person can become really knowledgeable. Knowledge is the gate-way to wisdom. And wisdom is the highest expression of philosophy.
	But what is the container of knowledge? It is nothing other than the functions that propagates every philosophical activity. The self is the sole means by which every philosophical undertaken is done. So it is reasonable to conclude that only the self that is full and sufficient in all of its functions will become competent philosophically. The lack of fullness and sufficiency is the major reason why people or philosophy students fail in philosophical undertakings. 
	Inferring to the biography of philosophers of very high rank like King Solomon and Socrates, it can be agreed with all certainty that their competence was not a result of some educational efforts, but a natural disposition. Solomon did not even know about the existence of something like school, yet he was able to achieve incomparable wisdom. Even though his wisdom was indisputably endowed to him by God himself, it was still something that did that originate from nowhere else but from his own self. 
	Socrates, unlike King Solomon, knew about formal education. Still he didn’t have any background in higher education. This can be seen from the fact that he was by profession a stone cutter prior to his metamorphosing into a philosopher, proving that his competence was not that of something else but capabilities. 

THE PHILOSOPHER’S BACK-BONE
	Knowledge and wisdom, which are all the goal of philosophy, are expressions that come from the self. Behind these expressions there are functions that make it possible for them to be expressed. In short, the expression of knowledge and wisdom rely solely on the efficiency of some particular functions. For this reason when the functions are full and sufficient, knowledge and wisdom are manifested to the fullest. But when these functions are reduced, it becomes difficult for them to be realized in full. In other words, it’s only the mind functioning philosophically that can be capable of handling any philosophical activity properly. Because the functions of the self responsible for handling philosophical activities are complete, it becomes easier to solve problems.   
	With all of this, it can be seen that there are some specific qualities or functions a true philosopher should have, in order to be able to become competent in philosophy. These functions are known as the “philosopher’s back-bone.” For every philosopher to become efficient, they should do their utmost to develop these functions to the fullest, because they’re the tools that’ll make them conquer tasks in the realms of philosophy. 
	There are seven functions and qualities that make up the philosopher’s back-bone, namely: individuality, concentration, consciousness, thinking ability, perceptibility, intelligence and creativity. They have been put in the order in which they align and function in the self. So it can be seen that individuality is at the fore-front of the functions of the self. Being the first function of the self, it implies that everything about the self must first need to utilize the function of individuality. If the self is able to successfully propagate the first function of the self—individuality--, only then can it access the rest of the others. Below is a chart to show the philosopher’s back-bone as it operates.

                                                              INDIVIDUALITY

CONCENTRATION

CONSCIOUSNESS

THINKING ABILITY

PERCEPTIBILITY 
                                                               
                                                                INTELLIGENCE
	
                                                                 CREATIVITY

                                                  The philosopher’s back-bone chart.

This is the symbolic representation of the philosophical backbone: PB=ICCTPIC. Though the philosopher’s back-bone(Pb) functions are independent and different functions, and they perform specific tasks, they must function as one, or as a whole. This is because they are integrated just like a cable network. For this reason any impotency or complacency among any of them will bring about discord to the rest. Each and every one of them must be full, sufficient, and efficient for everything to move on well with the others. In short, there must be co-relation between the function of the self, for them to be at their best. This co-relationship is known as wholeness. If the functions of the self are to attain their peak, there’s a need for them to work as whole, for that’s how they were designed to work. For example, in order to profoundly utilize the function of concentration, the function of individuality must equally be invoked. So if it is difficult to wake up the function of individuality, the function of concentration cannot be awakened also. Similarly, all the various functions of the self inevitably require the assistance or reciprocity of the other to fully manifest themselves. 
         As seen on the table, there are antecedent and posterior functions. An antecedent function is not a particular function, but any function that comes before another one. For example, concentration is the antecedent to consciousness, because it comes just before consciousness. And consciousness is the antecedent to thinking ability, because it comes just before consciousness.
	A posterior function is any function that comes after another one. For instance, concentration is the posterior of individuality, for it can only be realized after individuality. 
            For purposeful and intelligent thoughts to come to the mind, it is evident that the functions of the self must be full and sufficient. Fullness brings efficiency. Efficiency is just the expression of inner fullness and wellness. This is because there’re particular functions that perform the duties within. And when they do their jobs well, that’s when efficiency can be realized. Efficiency is solely expressed as a quality. There’s a marked difference between functions and qualities, and it is that functions exists intrinsically, whereas qualities are expressive. So the best results of the operations of a function can be said to be quality. Since the best efforts of a function bring quality, it is very certain that the most efficient functions will yield the best quality. The quality of an answer to a given question will depend on the efficiency of the functions of the self of the individual. If the functions of the self are efficient, the quality of the answer will be perfect good. But if not, the quality of the answer will be poor.   
	The self, which hosts the Pb, is the only medium through which manifestations like comprehension takes place. So when it is full, sufficient, and efficient, it becomes far easier to grasp any level of understanding. But how does the process of understanding, the process that analyzes and solves problems, the ability to know works? It works by virtue of the complete invocation of the functions of the self. It works well only when functions like individuality, concentration, and thinking ability can be totally utilized and expressed. When these functions of the self can be truly invoked, it also brings about the added benefit of physiological quietness, which helps to foster clarity in mental activities. Quietness of thought is one of the back-bones of a full and efficient self. But why is it so? It is so because it is only during the deepest quietness that the self can invoke the functions of the self to the fullest.  It is only during the quietest state of the self that the most purposeful and intelligent thoughts can come. In other words, so long as expressing knowledge and wisdom are concerned, what can be termed as “the least state of thought” is inevitable. But how does it come about? It comes about only when the functions of the self are full and sufficient. There is some kind of reciprocity between the functions of the self and the least state of thought; for each one of them supports the other and endows fullness and efficiency to each other.
	With all that has been clarified about the self, it is now very obvious that only a means that can really improve the functions of the self, all of which are also philosophical functions, can truly and permanently instill philosophical competence. 

(4)                MEDITATION – THE BUILDER OF PHILOSOPHICAL FUNCTIONS
	Many people used to hear about meditation and they instead consider it absurd. But meditation is not something strange. It is a function of the self; a way the self was created to function. For that reason the ability of the self to be able to meditate properly is an indication of philosophical competence. Because of that the individual with a higher meditative self is the one who’s a true philosopher. But why? Why is meditation necessary for philosophy? It is vital because it is the means by which the functions of the self, or philosophical functions, get fullness, sufficiency, and efficiency. But how? How does meditation endow strength and efficacy to the functions of the self? To answer that question, it’ll be good to first of all understand what meditation really is. The word meditation originally and really means to “ponder or talk to oneself.” Ponder or meditation is generally the sole thing that philosophy revolves about. This is because philosophical activities depend solely on the thought process; and the thought process relies entirely on the ability to meditate or ponder to solve problems. For instance, in order to work out a philosophy, a person has no other option other than to use his thoughts. The self relies on the thoughts for its expression; and the medium through which the thoughts express the self is only via meditation. Conclusively, both the self and the thoughts depend on mediation for their expression. For this very reason the tendency to meditate is a function inherent in every self. It is a function that the self and the thoughts depend on for their manifestation. And because meditation expresses the self, it at the same time is responsible for the expression of the functions of the self, which are all philosophical functions. For this reason the better the self can meditative, the stronger, better, and effective philosophical functions become. In short, meditation builds philosophical functions. It develops them by generally building all the functions of the self.
	Due to the fact that meditation strengthens the functions of the self, people who’ve greater meditative powers perform well in all activities that require the manipulation of the functions of the self. 
             The human mind is and will always be the most wonderful tool ever in existence. It is so because, unlike every other thing else, it has the unlimited capacity to develop, evolve, and grow to any desirable extent. Despite that, not all minds contain such capacity. It is only the minds whose functions have been markedly awakened and developed that can evole and grow to whatever level. And the one and only means to awaken and develop the mind is through meditation.
	Throughout the ages, there has always been an exhortation to know the self. Wise men have repeatedly emphasized the need to know the self in nearly all generations. But why? Why should one need to know himself? It is important to have accurate knowledge of oneself because it is only by virtue of such that the self can ever have understanding. In short, knowledge of the self brings understanding. But for a person to know himself, he first of all needs to know how to do it. And how can one know himself? The power to know the self is nowhere else but in the self itself. It has been pre-installed in the function of the self known as meditation. People who can meditate well know themselves better than those who do not. This is so because meditation makes the self to be in absolute connection with itself. By ensuring that the self is properly connected to itself, meditation brings greater self-knowledge by bringing higher understanding to the self.
          Many people don’t find their true selves because they’re unable to meditate well. It is only the self that can meditate properly that can get in touch fully with itself. And it is only by such means that the self can be able to discover itself to the fullest.
      The functions of the self, even when they’re full and sufficient, have only one means that they can be expressed, which is by the power of meditation. It is so because it is only in that quiet, clear, and focused moment–the meditative period–that functions of the self like concentration and thinking ability become expressive. So without the power of meditation the functions of the self won’t ever be able to perform their duties well.
          Meditation is the tool that builds both philosophy and philosophers. For this reason any person who aspires to become a philosopher should not only be a scholar, but someone who’s willing to undergo long-term practice of meditation. Also, any individual who declares himself a philosopher should be someone who has undergone sufficient practice of meditation. Seeing the invaluable and indispensable role meditation has in philosophy, it should be the core of every philosopher and school of thought.

                         MEDITATION BRINGS GREATER CLARITY OF MIND 
A good number of people find it hard to solve problems. This is simply because they lack clarity of mind. The self was conditioned in such a way that for it to obtain the best results in any activity; it needs to operate under what has been termed ‘’clarity of mind.’’ So clarity of mind is the power behind every clearer, better thought. In short, clarity of mind brings better thoughts. But how can a person get clarity of mind? Clarity of mind can only be induced by meditation. This is so because meditation quiets the mind and makes it possible for clearer, brighter thoughts to emerge. Additionally, since meditation also brings fullness to all the various functions of the self, so that they work in unison, it makes it possible for clarity of mind to be realized.  
	The functions of the self, even when they’re full and sufficient, have only one means that they can be expressed, which is by the power of meditation. It is so because it is only in that quiet, clear, and focused moment–the meditative period–that functions of the self like concentration and thinking ability become expressive. So without the power of meditation the functions of the self won’t ever be able to perform their duties well.
                                              
                                                   HOW TO MEDITATE
	Many people have learned of the importance of meditation and they want to improve it, but they don’t know how to do it. On the other hand, some say it is not possible to remarkably improve one’s meditative ability, because each person was created with his own level of meditative ability. Of course, the ability to meditate is an inborn function and so some people were born with higher levels than others. Still, for the reason that meditation is also a function, it can still be enhanced. 
            At first, humans knew nothing about the ability of the mind to meditate, even though they’ve been using it every day of their lives. But around the sixth century B.C.E, a prince by the name of Siddhartha Gautama, who lived in northern India, became the first individual on earth to realize the existence of meditation in the self. Appalled by the sorrowful fate of mankind, he abandoned prince hood and embarked on a quest to dig out an antidote for mankind’s plight. After numerous futile attempts in fasting, yoga, and extreme self-denial, he landed on the realization that his answer could be found in his own consciousness. So he sat down under a tree in the jungle and meditated for roughly four weeks. After spending such an unbelievable time in meditation, he discovered that he was no longer the very person he used to know himself to be, for the mediation had transformed his mind by enlightening and rendering it to become transcendental. For that reason, he was henceforth called the Buddha or the awakened one.
            It was after his mind was enlightened by the power of meditation that Buddha was able to become spiritually empowered. This is so because it was only after that time that he achieved the great knowledge and wisdom that is being displayed in the whole wide world today.
           Only the awakened person can become the omniscient, the sage, and the philosopher; for his container of knowledge—his ability to comprehend and know--has become widened unbelievably. 
            Even though Buddha had laid the foundation of meditation by being its founder, a fog still hung over the realms of meditation for ages. This is because Buddha did not leave behind a specific rule for meditation. Fortunately, as time went on, some discrete individuals took on the responsibility to clearly re-define meditation and make it easier for everyone to practice it. One of them is Maharishi Mahesh Yogi, founder of the transcendental meditation technique (TM for short). The TM has regulated and simplified meditation by designing it to be performed in two short sessions twice a day, instead of the indefinitely long and who-knows-how method of Buddha.
	Whatever, to meditate, it is good to use the meditative posture – the lotus position, which is to sit on the ground with legs interlocked. If a person is not able to use that posture, may be for health reasons, he can still sit erect on something like a chair. After sitting, the eyes should be closed. This will induce the thinking process to become quiet and quiet as time goes on. After sometime the thought system will get clearer and clearer until the practicer will attain a blank state. This blank state of thought is the least state of thought and excitation, the quietest state of thought and mind. It is the main objective of the practicer of meditation, for it is the highest experience and invocation of the functions of the self. For this reason, as the practicer regularly experiences the ultimate invocation of the functions of the self, which is experienced as the least state of thought, or blank mind, it becomes far more easier for him to invoke that very state of mind during any activity of the self. Note that such a state mind is the only that can readily and properly solve problems. For that reason when it is well instilled into the self, the self solves problems better than expected. By bringing the least state of thought, the highest experience of the functions of the self, meditation builds the capability of the self to solve any problem it is confronted with. So when done regularly, preferably twice a day, once in the morning and once in the evening, meditation transforms a person to a philosopher by simply developing the tools he uses to solve philosophical problems.
            The natural meditation occurs when a person ponders over something. If so why it is that in the TM meditation is done by pondering over nothing? There’re two types of meditation—preparatory meditation and active meditation. Preparatory meditation is the kind that builds the ability to meditate; whereas active meditation is the type that deals with pure thinking itself.
            Most people like to think well, but they do not have enough meditative powers. To gain powers of meditation, people need to practice the preparatory type of meditation, which is the TM. When the regular practice of the TM has endowed a person with greater meditative abilities, it is only then that he can become efficient in the active part of meditation, which is better thinking ability.
           The subsequent sections will delineate how meditation develops the various functions of the self, and also everything that needs to be known about the functions. 

HEIGHTENED INDIVIDUALITY
	The function of individuality is the most basic and most important function of the self. It is so because it is the first function of the self. And because it is the most fundamental function of the self, every other function must first pass through it before they can ever be realized. For example, for a person to concentrate, he must first become individualistic. So if one is not able to realize the function of individuality, he won’t ever be able to express concentration. This also applies to all the other functions of the self. All the functions of the self must first be capable of realizing individuality before they can be expressed. For this reason the function of individuality can be said to be a gate-way function. It is so because without it the rest of the functions of the self won’t ever be able to exist, for they all owe their existence to the function of individuality. 
	But what really is individuality? Is it the tendency to be different, as it is commonly known? Yes, that’s not far from the point. But here in this topic of philosophy individuality is something more than just being different. It is the ability of the self to go deeper into itself. In some other way, it is still the tendency of the self to stand on itself. So the more a person can go deeper into his self or stand on himself, the more individualistic he’ll become. And the more he becomes individualistic, the better he can solve mental problems. Since he can rely and get deeper into himself, the individualistic person is able to solve problems because he can fully tap into his own potentialities. 
	An increase in the function of individuality is equally sufficiency in all the functions of the self. 
            Individuality is the mother of originality. By increasing the ability to depend on the self, individuality helps to distinguish one from the other and hence becomes not only a function but also a quality. And by bringing about quality, it also brings about personality.
	It is only by virtue of increased individuality that it can ever become possible to be liberated from the chains of traditionalism, poor sense of direction, and the tendency to follow trends. This is because those who’re individualistic rely on their own sense of direction, so they succumb to no other influence out of their own selves.
             Many people are held captives by the tightropes of traditionalism, which makes them not to know of any other way, except those taught to them by others. This is caused by acute lack of individuality in people. This pitiful tendency is common in nearly all societies of people, be it civilized or not, rich or poor. For example, the people of a particular community drink only tea that has boiled properly. When asked the reason for drinking only boiled tea, they responded that it was the way their forefathers taught them to drink tea. It can be clearly seen here how traditionalism hampers the development of both individuals as well as whole societies. If they were functioning with enough individuality, they’d be to realize that tea must not be boiling hot before it can be taken.
             There’re several nations that are suffering under the stupid shackles of traditionalism. Many of them are blindly trailing behind foolish customs and traditions established long, long ago by illiterate men. If such nations can awaken their individuality even just a bit, they’d come to the realization that they need to adjust their ways.
             Traditionalism blinds the mind from seeing another way in something, except the one the person has been made to know. In short it coerces one to be a slave to the ways of others. But, on the contrary, individuality flexes the mind of a person, so that he sees several sides in everything, not just one. Because of that it makes a person to be a master of his choices.
            People who always have their own thoughts do so by virtue of increased individuality. In short, individuality is the power of free-thinkers. This is because it makes a person to have his own sufficient thoughts. Once a man can regularly have his own thoughts about everything, it becomes easier for him find his own way of thinking. So if wish to become a free-thinker, you first have to develop your individuality.
	Highly individualistic people also tend to become better learners than those who’re not. This is because the function of individuality simply enhances the functions of the self and also makes it easier to concentrate. 
             
	The daily practice of meditation builds the functions of individuality profoundly. During the practice of meditation, a person experiences the highest state of individuality as he realizes the least state of thought, or a blank mind. Attainment of a blank mind is an indication that the self has gone deeper into itself, and so it is the ultimate realization of individuality. 

GREATER CONCENTRATION
	Concentration is also one of the functions of the self. Hence it is equally a philosophical function. For this reason the individual with sufficient concentration will be the one to be proficient in every intellectual and philosophical undertaking. With enough concentration it is possible to envisage and accomplish every activity. 
	An increased in the function of concentration is simultaneously the fullness of all the other functions of the self. Hence a person with a sufficiency of it will surely do well in all activities of the self.
	The essence of heightened concentration is of indispensable value to philosoph