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Andrius Kulikauskas

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Book.20180819GodsStateOfMind istorija

Paslėpti nežymius pakeitimus - Rodyti galutinio teksto pakeitimus

2019 gegužės 17 d., 19:32 atliko AndriusKulikauskas -
Pridėta 3 eilutė:
--------------------
Pridėta 5 eilutė:
-----------------------
2018 rugpjūčio 20 d., 05:57 atliko AndriusKulikauskas -
Pridėtos 130-133 eilutės:

'''Acknowledgments'''

Thank you to Thomas Gajdosik for many hours of supportive conversation.
2018 rugpjūčio 19 d., 17:31 atliko AndriusKulikauskas -
Pakeistos 129-131 eilutės iš
I have sketched God's dance by structuring the 24 ways that I imagine God. Indeed, if God wants me to know everything, in what form might that knowledge be available to me? It seems reasonable that it match the very limits of my imagination itself. And so, pragmatically, to the extent that there is a God, one who is not cruel, then this investigation yields true knowledge. But regardless of the actual nature of God, it documents and models the kind of God that, by my nature, is inherent in my imagination.
į:
I have sketched God's dance by structuring the 24 ways that I imagine God. Indeed, if God wants me to know everything, in what form might that knowledge be available to me? It seems reasonable that it match the very limits of my imagination itself. And so, pragmatically, to the extent that there is a God, one who is not cruel, then this investigation yields true knowledge. But regardless of the actual nature of God, it documents and models the kind of God that, by my nature, is inherent in my imagination.

[[Attach:20180201ImaginingGodsStateOfMind.pdf | Abstract]]
2018 rugpjūčio 19 d., 09:28 atliko AndriusKulikauskas -
Pakeista 125 eilutė iš:
However, this learning cycle of taking a stand, following through, and reflecting, allows me to grow continuously from what I am doing towards what I should be doing, which is the scope of morality. I take a stand, but do I follow through? I follow through, but do I reflect? I reflect, but do I take a stand? These questions reflect my independence of God but they may also root me in God beyond me who watches over the fruitfulness of my learning cycle. I am the most unfavorable circumstance for God and God may yet arise and be necessary as the endlessness of my learning.
į:
However, this learning cycle of taking a stand, following through, and reflecting, allows me to grow continuously from what I am doing towards what I should be doing, which is the scope of morality. I take a stand, but do I follow through? I follow through, but do I reflect? I reflect, but do I take a stand? These questions reflect my independence of God but they also expose my vulnerability to all that is beyond the learning cycle and may prejudice it. If I leverage the fruitfulness of my learning cycle, if I am able to live ever closer to the edge, ever more alive, sensitive and responsive, then my life is bearing witness to God who watches over me. In my life, God grows from a cold, self-sufficient God to a warm, loving God, and the fruitfulness of such friendships is what manifests God's necessity, his reality, his existence there where he was not.
2018 rugpjūčio 19 d., 04:48 atliko AndriusKulikauskas -
Pakeista 125 eilutė iš:
However, this learning cycle of taking a stand, following through, and reflecting, allows me to grow continuously from what I am doing towards what I should be doing, which is the scope of morality. Recall that I am the most unfavorable circumstance for God. Thus we have a framework where God may live through me and all of us and God may yet be necessary.
į:
However, this learning cycle of taking a stand, following through, and reflecting, allows me to grow continuously from what I am doing towards what I should be doing, which is the scope of morality. I take a stand, but do I follow through? I follow through, but do I reflect? I reflect, but do I take a stand? These questions reflect my independence of God but they may also root me in God beyond me who watches over the fruitfulness of my learning cycle. I am the most unfavorable circumstance for God and God may yet arise and be necessary as the endlessness of my learning.
2018 rugpjūčio 19 d., 04:13 atliko AndriusKulikauskas -
Pridėtos 87-88 eilutės:
Attach:IGN-08.png
Pakeistos 96-97 eilutės iš
[Image-Negative Commandments]
į:
Attach:IGN-09.png
Pakeistos 107-108 eilutės iš
[Image-Uniting God]
į:
Attach:IGN-10.png

Attach:IGN-11.png
Pakeistos 125-127 eilutės iš
However, this learning cycle of taking a stand, following through, and reflecting, allows me to grow continuously from what I am doing towards what I should be doing, which is the scope of morality. With each step I do manifest God as a unity. And recall that I am the most unfavorable circumstance for God. Thus we have a framework where God may live through me and all of us and God may yet be necessary!

[Image
-Gods Dance]
į:
However, this learning cycle of taking a stand, following through, and reflecting, allows me to grow continuously from what I am doing towards what I should be doing, which is the scope of morality. Recall that I am the most unfavorable circumstance for God. Thus we have a framework where God may live through me and all of us and God may yet be necessary.

Attach:IGN
-12.png
2018 rugpjūčio 19 d., 03:37 atliko AndriusKulikauskas -
Pakeistos 36-37 eilutės iš
[Image-You are God]
į:
Attach:IGN-02.png
Pridėtos 46-47 eilutės:
Attach:IGN-03.png
Pridėtos 52-53 eilutės:
Attach:IGN-04.png
Pridėtos 61-62 eilutės:
Attach:IGN-05.png
Pridėtos 70-71 eilutės:
Attach:IGN-06.png
Pakeista 74 eilutė iš:
[Image-That is God]
į:
Attach:IGN-07.png
2018 rugpjūčio 19 d., 03:27 atliko AndriusKulikauskas -
Pakeista 22 eilutė iš:
[Image-I am God]
į:
Attach:IGN-01.png
2018 rugpjūčio 19 d., 03:01 atliko AndriusKulikauskas -
Pakeista 3 eilutė iš:
[Image-Title]
į:
Attach:IGN-00.png
2018 rugpjūčio 19 d., 02:48 atliko AndriusKulikauskas -
Pridėtos 3-4 eilutės:
[Image-Title]
Pridėtos 22-23 eilutės:
[Image-I am God]
Pridėtos 36-37 eilutės:
[Image-You are God]
Pridėtos 66-67 eilutės:
[Image-That is God]
Pridėtos 86-87 eilutės:
[Image-Negative Commandments]
Pridėtos 97-98 eilutės:
[Image-Uniting God]
Pridėtos 114-115 eilutės:

[Image-Gods Dance]
2018 rugpjūčio 18 d., 19:05 atliko AndriusKulikauskas -
Pakeista 95 eilutė iš:
* As a group, we may alternate in stepping-in (sharing our personal view) and stepping-out (observing the group dynamics) so that a holy spirit flutters amongst us. This supports the consciousness of each and every one by which we consider whether to step-in or step-out.
į:
* As a group, we may alternate in stepping-in (sharing our personal view) and stepping-out (observing the group dynamics) so that a holy spirit flutters amongst us. This supports the consciousness of each and every one by which we each consider whether to step-in or step-out.
2018 rugpjūčio 18 d., 19:03 atliko AndriusKulikauskas -
Pakeistos 99-107 eilutės iš
This three-cycle of preconditions is the same for God as for me or any such Godling. I am a human who does not fully appreciate that I am God. As such, I manifest that God is not necessary! Yet, as my life unfolds, God is also necessary. For I am finding my way by taking a stand, following through and reflecting. With each step I do manifest God as a unity. And recall that I am the most unfavorable circumstance for God. Thus God is necessary!

I have sketched God's dance by structuring the 24 ways that I imagine
God. Indeed, if God wants me to know everything, in what form might that knowledge be available to me? It seems reasonable that it match the very limits of my imagination itself. And so, pragmatically, to the extent that there is a God, one who is not cruel, then this investigation yields true knowledge. But regardless of the actual nature of God, it documents and models the kind of God that, by my nature, is inherent in my imagination.

[+Questions+]

* How does wishing express
the duality of God beyond and within system?
* How does knowledge of God get applied to people by the negative commandments - how do we decide to see God in people - the same God who is in us is in our neighbors?
* How do the three final ways of imagining God relate to the structural context for God's investigation and for the three-cycle?
į:
This three-cycle of preconditions is the same for God as for me or any such Godling. I am a human who does not fully appreciate that I am God. As such, I manifest that God is not necessary!

However
, this learning cycle of taking a stand, following through, and reflecting, allows me to grow continuously from what I am doing towards what I should be doing, which is the scope of morality. With each step I do manifest God as a unity. And recall that I am the most unfavorable circumstance for God. Thus we have a framework where God may live through me and all of us and God may yet be necessary!

I have sketched God's dance by structuring the 24 ways that I imagine God. Indeed, if God wants me
to know everything, in what form might that knowledge be available to me? It seems reasonable that it match the very limits of my imagination itself. And so, pragmatically, to the extent that there is a God, one who is not cruel, then this investigation yields true knowledge. But regardless of the actual nature of God, it documents and models the kind of God that, by my nature, is inherent in my imagination.
2018 rugpjūčio 18 d., 18:41 atliko AndriusKulikauskas -
Pakeistos 91-99 eilutės iš
There are three more ways that I imagine God by which I experience three preconditions for God.

* When I am absolutely alone, heartbroken, then I may empathize with God who is likewise all alone, just like me. This is the unity of God.
* I may choose to
do what any good person would do. I thereby suspend and regain all of my personal talents. This is the unity of an individual.
* As a
group, we may alternate in stepping-in (sharing our personal view) and stepping-out (observing the group dynamics) so that a holy spirit flutters amongst us. This is the unity of a community.

In life, when we take
a stand, follow through, and reflect, then we live and unite these three unities. I take a stand as if I was all alone; I follow through as a person-in-general; and I reflect as through a spirit of community.

I am a human who does not fully appreciate that I am God. As such, I manifest that God is not necessary! Yet, as my life unfolds, God is also necessary. For I am finding my way by taking a stand, following through and reflecting. With each step I do manifest God as a unity. And recall that I am the most unfavorable circumstance for God. Thus God is necessary!
į:
There are three more ways that I imagine God by which I experience the preconditions for God.

* When I am absolutely alone, heartbroken, then I may empathize with God who is likewise all alone, just like me.
* I may choose to do what any good person would
do. I thereby suspend and regain all of my personal talents.
* As a group, we may alternate in stepping-in (sharing our personal view) and stepping-out (observing the
group dynamics) so that a holy spirit flutters amongst us. This supports the consciousness of each and every one by which we consider whether to step-in or step-out.

Each
of these preconditions for God is also a condition for me, and thus each of them unites God's being and nonbeing. In life, when we take a stand, follow through, and reflect, then we live and unite these three unities. I take a stand as if I was all alone; I follow through as a person-in-general; and I reflect with a consciousness that steps in and out of a community.

This three-cycle of preconditions is the same for God as for me or any such Godling.
I am a human who does not fully appreciate that I am God. As such, I manifest that God is not necessary! Yet, as my life unfolds, God is also necessary. For I am finding my way by taking a stand, following through and reflecting. With each step I do manifest God as a unity. And recall that I am the most unfavorable circumstance for God. Thus God is necessary!
2018 rugpjūčio 18 d., 10:43 atliko AndriusKulikauskas -
Pakeista 78 eilutė iš:
We thus embrace a manifestly unconditional God at some point of his going beyond himself in conditions. In practice, this means unconditional love, as when we love our enemy. Now, we in conditions may be disconnected from God. Immersed in life, we may not avail of God's perspective, his wishes from beyond conditions. Still, we variously know of an imaginary, unconditional God from what we know about our own conditions. This negative knowledge informs 6 negative commandments, what we should not do. We must respect the divinity which we know is inherent and potential in our own conditions. We thus must likewise love our selves, our friends, our neighbors.
į:
We thus embrace a manifestly unconditional God at some point of his going beyond himself in conditions. In practice, this means unconditional love, as when we love our enemy. Now, we in conditions may be disconnected from God. Immersed in life, we may not avail of God's perspective, his wishes from beyond conditions. Still, we variously know of a potential, imaginary, unconditional God from what we know about our own conditions. This negative knowledge informs 6 negative commandments, what we should not do. We must respect the divinity which we know is inherent and potential in our own conditions. We thus must likewise love our selves, our friends, our neighbors.
2018 rugpjūčio 18 d., 10:42 atliko AndriusKulikauskas -
Pakeista 78 eilutė iš:
We thus embrace an unconditional God at some point of his going beyond himself in conditions. In practice, this means unconditional love, as when we love our enemy. Now, we in conditions may be disconnected from God. Immersed in life, we may not avail of God's perspective, his wishes from beyond conditions. Still, we variously know of an unconditional God from what we know about our own conditions. This negative knowledge informs 6 negative commandments, what we should not do. We must respect the divinity which we know is inherent and potential in our own conditions. We thus must likewise love our selves, our friends, our neighbors.
į:
We thus embrace a manifestly unconditional God at some point of his going beyond himself in conditions. In practice, this means unconditional love, as when we love our enemy. Now, we in conditions may be disconnected from God. Immersed in life, we may not avail of God's perspective, his wishes from beyond conditions. Still, we variously know of an imaginary, unconditional God from what we know about our own conditions. This negative knowledge informs 6 negative commandments, what we should not do. We must respect the divinity which we know is inherent and potential in our own conditions. We thus must likewise love our selves, our friends, our neighbors.
2018 rugpjūčio 18 d., 10:40 atliko AndriusKulikauskas -
Pakeistos 91-92 eilutės iš
In life, when we take a stand, follow through, and reflect, then we live and unite these three unities. I take a stand as if I was all alone; I follow through as a person-in-general; and I reflect as through a spirit of community.
į:
There are three more ways that I imagine God by which I experience three preconditions for God.
Pridėtos 96-97 eilutės:

In life, when we take a stand, follow through, and reflect, then we live and unite these three unities. I take a stand as if I was all alone; I follow through as a person-in-general; and I reflect as through a spirit of community.
2018 rugpjūčio 18 d., 10:38 atliko AndriusKulikauskas -
Pakeista 85 eilutė iš:
* God is self-sufficient, whereas we have wills with values. Our wills know that God mandates us to love people devotedly. We should let all love those who are given for them to love. We should not covet people.
į:
* God is self-sufficient, whereas we have wills with values. Our wills know that God mandates us to love people devotedly. We should let all love those who are given for them to love. We should not covet people.
2018 rugpjūčio 18 d., 10:37 atliko AndriusKulikauskas -
Pakeistos 78-85 eilutės iš
We thus embrace an unconditional God at some point of his going beyond himself in conditions. In practice, this means unconditional love, as when we love our enemy. Now, we in conditions may be disconnected from God. Immersed in life, we may not avail of God's perspective, his wishes from beyond conditions. Still, we variously know of an unconditional God from what we know about our own conditions. This negative knowledge informs 6 negative commandments, what we should not do, that we love those in our conditions, our friends, our neighbors, that we respect the divinity inherent in their conditions.

* God is beyond all we can know, within the very depths of people. We cannot kill God and we should not kill a person
. Our minds know what God is not. We have minds with doubts, whereas God is self-sufficient.
* We have hearts with expectations, whereas God is
self-sufficient. Thus our hearts know that God is greater than us. We cannot steal from God, and we should not steal from people.
* We have hearts with expectations, whereas God is
certain. Thus our hearts know that God lets us choose. We must respect people's absolute decisions. We must not adulter.
* We have wills with values, whereas God is calm. Thus our wills know that God listens to us. We cannot fool God, and we should not lie to ourselves nor others.
* We have wills with values, whereas God is
certain. Thus our wills know that we should look with God rather than at God. We should look with God beyond anyone's things. We should not covet things.
* We have wills with values, whereas God is self-sufficient. Thus our wills know that God mandates us to love people devotedly. We should let all love those who are given for them to love. We should not covet people.
į:
We thus embrace an unconditional God at some point of his going beyond himself in conditions. In practice, this means unconditional love, as when we love our enemy. Now, we in conditions may be disconnected from God. Immersed in life, we may not avail of God's perspective, his wishes from beyond conditions. Still, we variously know of an unconditional God from what we know about our own conditions. This negative knowledge informs 6 negative commandments, what we should not do. We must respect the divinity which we know is inherent and potential in our own conditions. We thus must likewise love our selves, our friends, our neighbors.

* God is self-sufficient, whereas we have minds with doubts. Our minds know what God is not
. God is beyond all we can know, within the very depths of people. We cannot kill God and we should not kill a person.
* God is
self-sufficient, whereas we have hearts with expectations. Our hearts know that God is greater than us. We cannot steal from God, and we should not steal from people.
* God is
certain, whereas we have hearts with expectations. Our hearts know that God lets us choose. We must respect people's absolute decisions. We must not adulter.
* God is
calm, whereas we have wills with values. Our wills know that God listens to us. We cannot fool God, and we should not lie to ourselves nor others.
* God is
certain, whereas we have wills with values. Our wills know that we should look with God rather than at God. We should look with God beyond anyone's things. We should not covet things.
*
God is self-sufficient, whereas we have wills with values. Our wills know that God mandates us to love people devotedly. We should let all love those who are given for them to love. We should not covet people.
2018 rugpjūčio 18 d., 10:30 atliko AndriusKulikauskas -
Pakeistos 78-80 eilutės iš
However, we may variously be disconnected from God. Yet we thereby have knowledge of God that informs 6 negative commandments, what we should not do, that we may love our neighbors.

* We have minds with doubts, whereas
God is self-sufficient. Thus our minds know what God is not. We cannot kill God and we should not kill a person, for God is beyond all we can know, within their very depths.
į:
We thus embrace an unconditional God at some point of his going beyond himself in conditions. In practice, this means unconditional love, as when we love our enemy. Now, we in conditions may be disconnected from God. Immersed in life, we may not avail of God's perspective, his wishes from beyond conditions. Still, we variously know of an unconditional God from what we know about our own conditions. This negative knowledge informs 6 negative commandments, what we should not do, that we love those in our conditions, our friends, our neighbors, that we respect the divinity inherent in their conditions.

* God is beyond all we can know, within the very depths of people. We cannot kill God and we should not kill a person. Our minds know what God is not. We have minds with doubts, whereas God is self-sufficient
.
2018 rugpjūčio 18 d., 10:17 atliko AndriusKulikauskas -
Pakeista 71 eilutė iš:
Charles Peirce's signified (whether) and three kinds of sign - icon, index, symbol (what, how, why) - inspire me to relate the above with four positive commandments for being one with God:
į:
Charles Peirce's signified (whether) and three kinds of sign - icon, index, symbol (what, how, why) - inspire me to relate the above with four positive commandments for being one with God by embracing his wishes:
2018 rugpjūčio 18 d., 10:11 atliko AndriusKulikauskas -
Pakeistos 58-59 eilutės iš
These two narratives define an eightfold structure by which we as Godlings imagine, "You are God". I think it is fundamental to the prayer "Our Father" which Jesus taught for engaging God. Other eightfold structures which I think leverage this framework are The Beatitudes, St.Peter's Keys to Heaven (2 Pt 1:5-7), Buddha's eightfold way, and even the axioms of Zermelo-Fraenkel set theory and the major chords of the musical octave.
į:
These two narratives define an eightfold structure by which we as Godlings imagine, "You are God". I think it is fundamental to the prayer "Our Father" which Jesus taught for engaging God. Other eightfold structures which I think leverage this framework are The Beatitudes, St.Peter's eight virtues from faith to love (2 Pt 1:5-7), Buddha's eightfold way, and even the major chords of the musical octave.
Pakeista 64 eilutė iš:
A headstrong God goes beyond himself not by knowing, but by wishing. God wishes conditions upon himself: Nothing, Something, Anything and Everything. Whereas we, as Godlings, do not wish them, but yet may complement God by way of them, and so be one with God.
į:
A headstrong God goes beyond himself by wishing conditions upon himself: Nothing, Something, Anything and Everything. Whereas we, as Godlings, already find ourselves in conditions, and thus we do not wish them.
2018 rugpjūčio 18 d., 09:18 atliko AndriusKulikauskas -
Pakeista 14 eilutė iš:
* In 3 ways, I imagine that God lives through me: God is God.
į:
* In 3 ways, I imagine preconditions for God and for me as well, by which God lives through me: God is God.
2018 rugpjūčio 17 d., 18:14 atliko AndriusKulikauskas -
Pakeistos 49-50 eilutės iš
* 4) who lives through our freedom as we cultivate a shared culture, the Kingdom of heaven, where what we ourselves believe is what happens.
į:
* 4) God who lives through our freedom as we cultivate a shared culture, the Kingdom of heaven, where what we ourselves believe is what happens.
Pakeistos 74-77 eilutės iš
* His icon is his name of certainty: "I am who I am".
* His index is his activity of peace, our day of rest.
* His symbol is our parents who love us more than we love ourselves.
į:
* God's icon is his name of certainty: "I am who I am".
* God's index is his activity of peace, our day of rest.
* God's symbol is our parents who love us more than we love ourselves.
Pakeista 80 eilutė iš:
* We have minds with doubts, whereas God is self-sufficient. Thus our minds know what God is not. * We cannot kill God and we should not kill a person, for God is beyond all we can know, within their very depths.
į:
* We have minds with doubts, whereas God is self-sufficient. Thus our minds know what God is not. We cannot kill God and we should not kill a person, for God is beyond all we can know, within their very depths.
Pakeistos 99-105 eilutės iš
I have sketched God's dance by structuring the 24 ways that I imagine God. Indeed, if God wants me to know everything, in what form might that knowledge be available to me? It seems reasonable that it match the very limits of my imagination itself. And so, pragmatically, to the extent that there is a God, one who is not cruel, then this investigation yields true knowledge. But regardless of the actual nature of God, it documents and models the kind of God that, by my nature, is inherent in my imagination.
į:
I have sketched God's dance by structuring the 24 ways that I imagine God. Indeed, if God wants me to know everything, in what form might that knowledge be available to me? It seems reasonable that it match the very limits of my imagination itself. And so, pragmatically, to the extent that there is a God, one who is not cruel, then this investigation yields true knowledge. But regardless of the actual nature of God, it documents and models the kind of God that, by my nature, is inherent in my imagination.

[+Questions+]

* How does wishing express the duality of God beyond and within system?
* How does knowledge of God get applied to people by the negative commandments - how do we decide to see God in people - the same God who is in us is in our neighbors?
* How do the three final ways of imagining God relate to the structural context for God's investigation and for the three-cycle?
2018 rugpjūčio 17 d., 18:01 atliko AndriusKulikauskas -
Pakeista 44 eilutė iš:
We thus have two narratives. The "good child" wonders, "Am I God?", and comes to realize, "Yes, I am God, in that God lives through me, in that I am good." I am familiar with four ways she welcomes a God who is beyond goodness:
į:
We thus have two narratives. The "good child" wonders, "Am I God?", and comes to realize, "Yes, I am God, in that God lives through me, in that I am good." As a good child, there are four ways that I welcome God who is beyond goodness:
2018 rugpjūčio 17 d., 18:00 atliko AndriusKulikauskas -
Pakeistos 44-46 eilutės iš
We thus have two narratives. The "good child" wonders, "Am I God?", and comes to realize, "Yes, I am God, in that God lives through me, in that I am good." She welcomes a God who is beyond goodness:

* 1)
who fates and knows all things;
į:
We thus have two narratives. The "good child" wonders, "Am I God?", and comes to realize, "Yes, I am God, in that God lives through me, in that I am good." I am familiar with four ways she welcomes a God who is beyond goodness:

* 1) God
who fates and knows all things;
Pakeista 51 eilutė iš:
The "bad child" wonders, "Am I good?", and comes to realize, "No, I am not good, for I need God, who is greater than me." As the bad child, I equate God with goodness:
į:
The "bad child" wonders, "Am I good?", and comes to realize, "No, I am not good, for I need God, who is greater than me." As the bad child, I equate God with goodness in four ways:
2018 rugpjūčio 17 d., 12:34 atliko AndriusKulikauskas -
Pridėtos 1-6 eilutės:
Contributed to the ''Philosophy of Religion'' section of the World Congress of Philosophy on August 19, 2018 in Beijing, China.

[++Imagining God's State of Mind as a Question++]

[+++Is God Necessary?+++]
Pakeistos 11-15 eilutės iš
In 3 ways, I imagine what God experiences in the first person, "I am God".
In 8 ways, I imagine God addressing God as the second person, "You are God".
In 10 ways, I imagine God observing God as the third person, "That is God".
In 3 ways, I imagine that God lives through me: God is God.
į:
* In 3 ways, I imagine what God experiences in the first person, "I am God".
* In 8 ways, I imagine God addressing God as the second person, "You are God".
* In 10 ways, I imagine God observing God as the third person, "That is God".
* In 3 ways, I imagine that God lives through me: God is God.
Pakeistos 20-23 eilutės iš
Contributed to 82. Philosophy of Religion

I am
God
į:
'''I am God'''
Pakeistos 32-33 eilutės iš
You are God
į:
'''You are God'''
Pakeistos 45-49 eilutės iš
1) who fates and knows all things;
2) who manages developments, rewarding us and punishing us;
3) who inspires us to realize that God does not have to be good, life does not have to be fair, but we ourselves can be good.
4) who lives through our freedom as we cultivate a shared culture, the Kingdom of heaven, where what we ourselves believe is what happens.
į:

*
1) who fates and knows all things;
* 2) who manages developments, rewarding us and punishing us;
* 3) who inspires us to realize that God does not have to be good, life does not have to be fair, but we ourselves can be good.
* 4) who lives through our freedom as we cultivate a shared culture, the Kingdom of heaven, where what we ourselves believe is what happens.
Pakeistos 52-55 eilutės iš
1) My good fortune, instances of undeserved grace, which suggest that good has a source.
2) The love for me which enables me to grow by letting go of my old self and taking up a new self.
3) The standard of an all-around perfect person who I may always choose to embrace.
4) The God whose wisdom and providence is incomparably greater than mine, and who is good enough to overcome any evil.
į:

*
1) My good fortune, instances of undeserved grace, which suggest that good has a source.
* 2) The love for me which enables me to grow by letting go of my old self and taking up a new self.
* 3) The standard of an all-around perfect person who I may always choose to embrace.
* 4) The God whose wisdom and providence is incomparably greater than mine, and who is good enough to overcome any evil.
2018 rugpjūčio 17 d., 12:32 atliko AndriusKulikauskas -
Pridėtos 1-93 eilutės:
I present a conceptual framework, God's Dance, which expresses what unfolds when I imagine God asking himself: Is God necessary?

My method is to survey and systematize the ways that I sincerely imagine God. I note different pronouns by which I have God refer to God.

In 3 ways, I imagine what God experiences in the first person, "I am God".
In 8 ways, I imagine God addressing God as the second person, "You are God".
In 10 ways, I imagine God observing God as the third person, "That is God".
In 3 ways, I imagine that God lives through me: God is God.

Taken together, these 24 ways describe God's dance, which I present.

Such a framework outlines what perhaps any human imagination inherently supposes upon imagining God's vantage point. I wish to know everything and apply that knowledge usefully, and so God's vantage point is very relevant, whether or not God himself is real. Indeed, such a vantage point is fundamental if we are to have absolute truth or simply a big picture of life.

Contributed to 82. Philosophy of Religion

I am God

Let us imagine God all alone, prior to all things, including logic, time, world, thought, being, meaning and love.

What could possibly motivate God?

I imagine only one issue. God asks himself, Is God necessary? Would God be even if God was not? And so God proceeds as in a proof by contradiction. If God exists, then God exists. Such is the spiritual world. But suppose God did not exist. Even so, ultimately, God should exist. This accords with the physical world.

God thus makes way for the least favorable situation for his existence, which we can think of as our own lives. Surely God must arise, as I believe occurred with Jesus, although it could and should with any of us. For each of us is a Godling, a drop of God, a shard of God, a child of God. And so there is God who understands but also God who comes to understand that he is God. How do they know that they are the same God? They understand the same God! namely, God-the-lens by which the Godling is equal to the original God. For the Godling's incredible naivety insists that God be good, and indeed, makes God so.

This says less about God and more about the ways our imagination approaches God. It makes sense of Christianity's Holy Trinity without relying on faith or requiring any mystery. God asserts "I am God", Godling asserts "You are God", and God-the-Lens asserts: "That is God".

You are God

We have described three perspectives by which God considers whether God is necessary. But this is how it appears for God who understands. How does it look to the Godling who comes to understand, for whom God is "You"? The Godling does not experience God's going beyond himself but rather distinguishes its four stages. Furthermore, the Godling may welcome God within this world or discover God beyond it. The various combinations yield eight ways of imagining God.

For God to remove himself, he must go beyond himself. But he is yet to have a self, and so this self arises as he goes beyond himself. And he has nowhere to go except into himself. Thus he goes beyond himself, into himself and thereby gives rise to himself. God thus finds himself within a system, within conditions. And God within conditions is goodness.

With all of this in mind, I imagine God's going beyond himself in terms of four distinct states: God beyond conditions, God making way for conditions, God entering conditions, and God within conditions.

Imagine that God is a parent and the Godling is a lost child. Foolish children look for their parents, which makes things worse. Wise children realize, "I am the child; they are the parent; they should be looking for me; I will go where they will most easily find me." Wise children coordinate with their parents without any communication.

In the Gospels, I discern a conflict between the Son's and the Father's point of view, where they favor the good child and the bad child, respectively. The Son's vision is given by his Sermon on the Mount, whereby the moral behavior of the good children establishes a "kingdom of heaven", in which what we believe is what happens, God is welcome on this earth, and everybody is drawn in. The Father's vision is rather to let us, sinners, hate the Son for being good, make an example of him, realize the evil we have done, repent and be saved. Thus "God so loved the world that he gave his only begotten Son...", whereas at the Last Supper, the Son tells the Father, "I don't pray for the world, I pray for my own." And yet, the Son defers, "Not my will, but yours."

We thus have two narratives. The "good child" wonders, "Am I God?", and comes to realize, "Yes, I am God, in that God lives through me, in that I am good." She welcomes a God who is beyond goodness:
1) who fates and knows all things;
2) who manages developments, rewarding us and punishing us;
3) who inspires us to realize that God does not have to be good, life does not have to be fair, but we ourselves can be good.
4) who lives through our freedom as we cultivate a shared culture, the Kingdom of heaven, where what we ourselves believe is what happens.

The "bad child" wonders, "Am I good?", and comes to realize, "No, I am not good, for I need God, who is greater than me." As the bad child, I equate God with goodness:
1) My good fortune, instances of undeserved grace, which suggest that good has a source.
2) The love for me which enables me to grow by letting go of my old self and taking up a new self.
3) The standard of an all-around perfect person who I may always choose to embrace.
4) The God whose wisdom and providence is incomparably greater than mine, and who is good enough to overcome any evil.

These two narratives define an eightfold structure by which we as Godlings imagine, "You are God". I think it is fundamental to the prayer "Our Father" which Jesus taught for engaging God. Other eightfold structures which I think leverage this framework are The Beatitudes, St.Peter's Keys to Heaven (2 Pt 1:5-7), Buddha's eightfold way, and even the axioms of Zermelo-Fraenkel set theory and the major chords of the musical octave.

'''That is God'''

Consider now how this looks to God-the-lens for whom "That is God". God's going beyond himself yields 4 different stages where God and Godling may coincide. Yet there are also 6 different pairs of stages by which they may be separated. I relate these to the Ten Commandments, four of which are positive, and six of which are negative.

A headstrong God goes beyond himself not by knowing, but by wishing. God wishes conditions upon himself: Nothing, Something, Anything and Everything. Whereas we, as Godlings, do not wish them, but yet may complement God by way of them, and so be one with God.

* God wishes for nothing, is self-sufficient, the primordial God who is prior to all. Whereas we are not self-sufficient but have bodies with needs.
* God wishes for something, is certain, the divine inquiry. Whereas we are not certain but have minds with doubts.
* God wishes for anything, is calm, and lurks in ambiguity, both within our world and beyond it. Whereas we are not calm but have hearts with expectations.
* God wishes for everything, is loving. God is the good heart in us, which we make way for by showing good will. Whereas we are not loving but have wills with values.

Charles Peirce's signified (whether) and three kinds of sign - icon, index, symbol (what, how, why) - inspire me to relate the above with four positive commandments for being one with God:

* There is one God, who is self-sufficient.
* His icon is his name of certainty: "I am who I am".
* His index is his activity of peace, our day of rest.
* His symbol is our parents who love us more than we love ourselves.

However, we may variously be disconnected from God. Yet we thereby have knowledge of God that informs 6 negative commandments, what we should not do, that we may love our neighbors.

* We have minds with doubts, whereas God is self-sufficient. Thus our minds know what God is not. * We cannot kill God and we should not kill a person, for God is beyond all we can know, within their very depths.
* We have hearts with expectations, whereas God is self-sufficient. Thus our hearts know that God is greater than us. We cannot steal from God, and we should not steal from people.
* We have hearts with expectations, whereas God is certain. Thus our hearts know that God lets us choose. We must respect people's absolute decisions. We must not adulter.
* We have wills with values, whereas God is calm. Thus our wills know that God listens to us. We cannot fool God, and we should not lie to ourselves nor others.
* We have wills with values, whereas God is certain. Thus our wills know that we should look with God rather than at God. We should look with God beyond anyone's things. We should not covet things.
* We have wills with values, whereas God is self-sufficient. Thus our wills know that God mandates us to love people devotedly. We should let all love those who are given for them to love. We should not covet people.

'''Uniting God'''

How are these all the same God?

In life, when we take a stand, follow through, and reflect, then we live and unite these three unities. I take a stand as if I was all alone; I follow through as a person-in-general; and I reflect as through a spirit of community.

* When I am absolutely alone, heartbroken, then I may empathize with God who is likewise all alone, just like me. This is the unity of God.
* I may choose to do what any good person would do. I thereby suspend and regain all of my personal talents. This is the unity of an individual.
* As a group, we may alternate in stepping-in (sharing our personal view) and stepping-out (observing the group dynamics) so that a holy spirit flutters amongst us. This is the unity of a community.

I am a human who does not fully appreciate that I am God. As such, I manifest that God is not necessary! Yet, as my life unfolds, God is also necessary. For I am finding my way by taking a stand, following through and reflecting. With each step I do manifest God as a unity. And recall that I am the most unfavorable circumstance for God. Thus God is necessary!

I have sketched God's dance by structuring the 24 ways that I imagine God. Indeed, if God wants me to know everything, in what form might that knowledge be available to me? It seems reasonable that it match the very limits of my imagination itself. And so, pragmatically, to the extent that there is a God, one who is not cruel, then this investigation yields true knowledge. But regardless of the actual nature of God, it documents and models the kind of God that, by my nature, is inherent in my imagination.

20180819GodsStateOfMind


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Puslapis paskutinį kartą pakeistas 2019 gegužės 17 d., 19:32
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