Klaidos, Rūpesčiai, Branda, Septynerybė
Aštuonerybe vadinu Dievo sūnaus sandarą Dievo šokyje. Ją sieju su padalinimų ratu, taip pat su aštuongubu keliu ir kitais netroškimais.
Aštuonerybė yra tuo pačiu visko padalinimas į aštuonis požiūrius, tad jinai prieštarauja sau ir prilygsta nulybei. Jinai susidaro iš ketverybės ir gyvenimo lygties kryžiaus. Šias dvi sandaras atskyrus galima bene apriboti prieštaravimą. Jinai išsako klaidų rūšis.
- Apibrėžti aštuonerybę.
- Kaip Mano požiūrį išsako padalinimų ratas ir trys veiksmai?
- Kaip Mano požiūrį, pasirinkimų malūną, išsako visaregis?
- Naujai suvokti visaregį kaip Mano sandarą iš kurio išsiveda Tavo pirminės sandaros.
- Kaip ir kodėl aštuonerybė tampa rūpesčių, brandos ir klaidų rūšių sandara?
- Susieti rūpesčius su "pretexts for outreach".
- Susieti aštuonerybę su pasirinkimais.
- Klaidų rūšis susieti su Sūnaus aštuonerybe.
- Rūpesčiai yra 6 = 4+2 atvaizdai +2 = 8. Ir šioje lygtyje 2 atvaizdai (didėjantis, mažėjantis laisvumas) + Dievas (palaikantis) + Sūnus (nuteikiantis kitą) = 4. Tik Dievo ir Sūnaus požiūriai nėra atvaizdai nes jie tiktai reiškiasi iš vieno galo. Jie nevaizduoja išėjimą už savęs, kaip kad 6 atvaizdai atvaizduoja, kaip kad 2 laisvumai atvaizduoja (Tėvą pirmyn ir Sūnų atgal).
- Rūpesčius tad galime suvokti, kaip -2. O padalinimų pagrinde yra -1 (supratimo tarpas). Tad aplinkybių galėtų pagrindas būtų -3, o trijų kalbų -4, -5, -6.
Kadaise (maždaug 1999-2002?) keletą metų nesėkmingai ieškojau bendros sandaros (general structure) grindžiančios keturias pirmines sandaras. Galiausiai nusprendžiau, kad ta bendra sandara tėra +0 lygmens pirminė sandara, būtent poreikių sandara. Taip pat pamąstydavau, kad tai yra aštuonerybė. Kada pirmines sandaras suprantame kaip mūsų santykius, Dievo troškimais, su Dievu, ir jeigu pasišaliname, tai gali likti visaregis, kuriuo Dievas per mus regi viską.
2016 m. apžvelgiau ir surūšiavau savo klaidas, gavosi dvi poros Toulmin ketverybės. 2017 m. surūšiavau rūpesčius, atpažinau šešis atvaizdus ir dar dvi papildomas rūšis. Rūpesčius susiejau su klaidomis. Panašiai, brandą surūšiavau ir įžvelgiau Dievo rūpesčius. Susiejau su aštuonerybe - su ketverybe ir gyvenimo lygtimi. Paskui bemąstydamas ryšį tarp Dievo šokio ir žmogaus elgesio, supratau, kad Sūnaus aštuongubą kelią verčiau suprasčiau, kaip šią aštuonerybę, susidedančią iš ketverybės ir gyvenimo lygties, ir esančią bendrą santvarką, iš kurios kildenamos pirminės sandaros.
I noticed the EightfoldWay and its three canonical forms in 1987-1988. In 1994 I noticed the OperatingPrinciples and then in 1995 I related them to the IAmStatements. In 1995 I came up with a model for the EmotionalResponses. In 1996 I noticed the Counterquestions and came up with a model for them. All of these models consisted of seven/eight perspectives and I presumed that they were related to the eightfold way. But it was all so complex that I couldn't find a general approach. Then in 1998 I decided to think of all the structures in terms of their purposes, what they were accomplishing. I was able to distinguish between that were useful in their own right (which I called the PrimaryStructures) and those that were auxiliary, useful as part of a structural language (and I called them SecondaryStructures). I noted that there were four primary and six secondary structures. In 1999, I realized that the latter six could be thought of as injections of the other four, in that the Divisions can be derived by way of God taking up the Counterquestions. I needed to find a general approach. So I rethought the EmotionalResponses by doing a study of Jesus' emotions in the Gospel of Mark, and thereby coming up with his speaking to the good, which I related to the DirectionsFromTheGood. I then looked for a GeneralStructure that would have what is common to all four PrimaryStructures. I was able to work out diagrams which made clear the similarity in structures. These were thought through by thinking about the roles of why, how and what, for example, in the counterquestions as opposed to the eightfold way. But it appeared that any general structure would simply be the simplest of the four structures, EverythingWishesForNothing. Meanwhile, some key ideas fell into place: the distinction between Life and EternalLife, the idea that the structures are what allows others to see themselves through us, and an AlgebraOfViews. Now a helpful distinction is between the observer and their observational plane.
God has four representations:
- self-sufficient (everything wishes for nothing)
- certain (everything wishes for something)
- calm (everything wishes for anything)
- loving (everything wishes for everything)
A "structural framework" expresses what is beyond a representation of God. They describe the life that we find ourselves in. There are four such frameworks, one for each representation.
- God is self-sufficient, has no needs, but we have needs, and operating principles to address them.
- God is certain, has no doubts, but we have doubts, and counterquestions to address them.
- God is calm, has no expectations, but we have expectations, and ways of getting things done to address them.
- God is loving, has no trials, but we have trials, and life choices that address them.
Each of these structural frameworks has much in common, so we might speak of a Structural Framework. Each framework consists of eight perspectives.
- A perspective that is God's will, and stand on its own.
- Three perspectives that are a three-channel open connection by which
God goes beyond himself. They give God's view.
- Three perspectives that are a three-cycle closed system in which a human lives by himself. They give the Human's view.
- A perspective that is Human's will, that is free to follow God's will or not. The middle six perspectives are what define Structure. The first perspective is the Spirit that goes beyond all structure, and stands on its own. The last perspective is the Spirit within the structure, and it is slack.
- God is not his representation. He is not his wish. This is what allows Human to not follow God's will. The unity of God is through the unity of his representations, his (everything's) wishes. His representations may have 0, 1, 2 or 3 perspectives. Each structural framework is that which is beyond a representation of God. Consequently, the three-cycle closed system is connected by way of the three-channel open connection to either 0, 1, 2 or 3 perspectives. These determine the four structural frameworks.
- The unity of Human is through the unity of his six representations, his (anything's) choices to wish. Human expresses his will by choosing God who consequently is narrower, colder than the framework that the Human is in. (Which makes for six pairs, matching framework with representation).
- The unity of Human's choices - his Will, is related to the understanding that God is good, perhaps understanding is what binds together the unity of God's wishes - His Will, with the unity of good's scopes.
- The purpose of the general structure is to allow a perspective to see itself. It sees itself through us by having a structure (the threesome) through which it sees through our eyes, and a structure by which we see through its eyes. In this way it can see itself through us. Therefore there is a dual empathy. Relate this to the levels of understanding.
- General structure is that structure by which we (or life, or one) can be seen through and see through the eyes of another.
- General structure bounds us, but not the other. In the broadest sense, general structure is that by which life (God through us - God is good) evokes God and they interact. I think it is also the relationship between everything and anything, between nullsome and onesome. The nullsome has no perspectives - and is not restricted by the general structure, whereas the onesome has one perspective - as given by the general structure.
- Our perspective is always the same. It is given alternately by three perspectives that interpolate between taking a stand, following through and reflecting. The other's perspective is an alternate interpolation between these three (taking a stand, following through and reflecting) and what we consider to be null (which has either zero, one, two or three perspectives).
- The other's perspective is made specific by the nullsome, onesome, twosome, threesome, each of which have four representations (in terms of God's separation from himself). Here God (nullsome) is the referent. Our perspective is given by the foursome, fivesome, sixsome, sevensome, each of which have two representations (God's outlook - increasing slack, and life's outlook - decreasing slack). Here everything (onesome) is the referent. (A more general, structural take on God. God that may not be God.) (Example: everything wishes for... gives the foursome).
- Our eyes are given by shifts in the threesome. a representation of the threesome. The Their eyes are given by what is null to us, as expressed from their perspective. We see through their eyes by mapping each of our three eyes to their null, by means of one of their perspectives, if any.
- Apparently, the general structure has eight perspectives. One of these is a wishing (a representation of everything, a property of God). The other seven describe an associated framework for not-wishing. In that framework, three perspectives describe God's outlook, and three describe a human's outlook. The seventh perspective brings together the humans' outlook and expresses slack (and the thought that God is good).
- The representations of everything are given by wishing. Wishing makes no distinction between that which is within system and that which is without sytsem. Not-wishing makes a distinction between that which is within the system and that which is without system. The representations of anything are given by choosing. Choosing makes a distinction between that which is within system and that which is without system.
Here are properties of general structure, they are common to all four primary structures:
- Three perspectives from a division of everything. They are the most derivative perspectives of that division. They are understood by way of the representation of that division of everything from the perspective of anything. This brings out the separateness of those three perspectives, and has us think of them as topologies.
- Each of these perspectives is related to the remainder of the division of everything, where possible, to some perspective within it. This remainder is a null from the perspective of anything. It is understood by way of the representation of that division of everything from the perspective of everything. This brings out the togetherness of all of the perspectives.
- The perspective of anything is thought of as how!-what!-whether!
- The perspective of everything, when it consists of perspectives, is considered as why? how? what? etc. depending on the number of perspectives. Specifically: *, why?, why?-how?, why?-how?-what?