Gvildenu

Bendrystė

Andrius

Įvadas E9F5FC

Juodraštis? FFFFFF

Užrašai FCFCFC

Klausimai FFFFC0

Gvildenimai CAE7FA

Pavyzdžiai? F6EEF6

Šaltiniai? EFCFE1

Duomenys? FFE6E6

Išsiaiškinimai D8F1D8

Pratimai? FF9999

Dievas man? FFECC0

Pavaizdavimai? E6E6FF

Istorija AAAAAA

Asmeniškai? BA9696

Mieli dalyviai! Visa mano kūryba ir kartu visi šie puslapiai yra visuomenės turtas, kuriuo visi kviečiami laisvai naudotis, dalintis, visaip perkurti. - Andrius

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Žr. Apimtys, Antrinės sandaros, Sistemų nagrinėjimas, Trejybė, Padalinimai, Ir du, Žemėlapynas, Dievo šokio išdavos taip pat: FourAddOne, Observer, ObservationalPlane, Scopes, WaysOfModeling, EverythingVAnything, PropertiesVRepresentations, ConstructiveHypotheses, Everything, Anything, Slack, Representations, Empathy, Spirit, BeginningVEnd, LoveVLife, Other, SelfVOther, GodVHuman, SevenAddOne, PositiveVNegative, LoveVLife.

Kaip apibrėžti atvaizdus?

  • Kaip atvaizdai kyla savarankiškam Dievui išgyvenant lūkesčius?

Lūkesčiai: Atvaizdų kilmė

Yra šeši atvaizdai: Klausimas, Atsakymas, Viskas, Betkas, Kažkas, Niekas. Jie susiję su žinojimu. Šeši atvaizdai yra būtent Betko atvaizdai. Tuo tarpu padalinimai yra Visko padalinimai. O aplinkybės yra Kažko aplinkybės.

Atvaizdai yra:

  • Savarankiško Dievo atjauta lūkesčiams
    • Padalinimų atvaizdai: Būdai, kampai, kaip įsivaizduoti, aprėpti visko padalinimą.
    • Požiūriai į požiūrį
      • Tad susiję su veiksmu +2, kaip kad aplinkybės.
    • Antra iš šešių atjautų: Filtrai, kriterijai, kuriais ne viskas priimama, taip paneigiant visko savybę, jog viskas priima visa ką.
    • Santykiai tarp visumos ir požiūrio, tarp visko ir kažko.
    • Santykiai tarp dvasios (pasikartojančios veiklos) ir sandaros.
  • Gyvenimo lygties trečias lygmuo
    • Asmenų lygmuo išsakantis Tave.
    • A representation is that which can be thought. It is that which a Mind can look at. Whereas a Unity (of representations) is that which can Care, and by which a heart looks out.
  • Santykis su savimi
    • Nedviprasmybės. (Dievas yra daugiaprasmiškas.)
    • Suvokimai, kaip išeinama už savęs.
    • Santykiai tarp savęs ir kito.
    • A relationship with a Self, which is either as equals (SpiritVStructure) or as unequals (BeginningVEnd).
    • Vaisinga prielaida grindžianti teigiamą arba neigiamą požiūrį.
    • Scopes are the negations of Persons, the negations of God in NotGod. These negations are obstacles to the Flow of Truth.
  • Šešių rūšių
    • 4+2
      • Šeši atvaizdai išsako išėjimą už savęs. Keturi padalinimų atvaizdai išsako išėjimo už savęs pakopas: nieko, kažko, betko ir visko. O du padalinimų atvaizdai išsako žinojimą: pasitraukimą (atsitokėjimą) ir prisišaukimą (įsijungimą).
      • Santykis su savastimi: klausimas (atsiplėšimas nuo savęs, didėjantis laisvumas), atsakymas (įsisavinimas, mažėjantis laisvumas) ir apimtys (pjūviai, kaip įeiname į save): viskas, betkas, kažkas, niekas.
      • 4 apimtis išsako požiūrių lygtis, 2 sutarimus išsako malonė ir teisybė
      • Tai kas leidžia mąstyti apimtis bei atskyrimą-suvokimą.
      • Betko atvaizdai (4+2), pasirinkimai, tuo pačiu visko atvaizdai (troškimai) arba laisvumo atvaizdai (tapatumai).
    • (4 2)
      • Neigiami įsakymai, teigiamų įsakymų lygmenų poros. (4 2)
      • Paskiri atvaizdai reiškiasi Dievo šokyje, teigiamais ir neigiamais įsakymais, tačiau jie suvokiami, kaip atvaizdai, kurie vienijami, tiktai gyvenimo lygtimi ir pasirinkimų malūnu.
      • Ženklų savybės.
    • 3+3
      • Laipsnyno (3+3) lygmenys.
      • Išgyvenimų rūšys.

AndriusKulikauskas: Divisions of Everything have representations by which we conceive them. I have also used the word criteria. A representation provides us with a vantage point upon a division so that it becomes accessible to us. Without a representation, we are not able to conceive the division.

Atvaizdai

Yra 6 padalinimų atvaizdai:

  • 4 nulybės atvaizdai
  • 4 vienybės atvaizdai
  • 4 dvejybės atvaizdai
  • 4 trejybės atvaizdai
  • 2 ketverybės atvaizdai
  • 2 penkerybės atvaizdai
  • 2 šešerybės atvaizdai
  • 2 septynerybės atvaizdai

Iš viso 24.

Taip pat yra:

  • 4 visko atvaizdai: troškimai
  • 2 laisvumo atvaizdai: tapatumai
  • 6 = 4+2 betko atvaizdai: pasirinkimai
  • 8 = 4x2 išminties atvaizdai: gera valia

Keturi (padalinimo) atvaizdai kartu paimti išsako meilę, jų vieningumą. Du (padalinimo) atvaizdai kartu paimti išsako tobulumą, jų vieningumą.

Yra šeši atvaizdai

Šeši atvaizdai: klausimas (didėjantis laisvumas), atsakymas (mažėjantis laisvumas), niekas, kažkas, betkas, viskas.

Nulybės atvaizdai, vienybės atvaizdai, dvejybės atvaizdai, trejybės atvaizdai vis turiningiau skiria pažinovą ir pažintąjį; ketverybės, penkerybės, šešerybės, septynerybės atvaizdai išsako pažinovą ir pažintąjį.

The six representations do not form a DivisionOfEverything because they overlap. Instead, they may be thought of as the union of two divisions of everything: the Twosome and the Foursome.

I have always had trouble coherently formulating the six representations. And yet, from the divisions, and many other structural points, there seem to be definitely six. Perhaps this is the best way to think of them:

  • Observer
  • ObservationalPlane
  • Everything = the observational plane which coincides with both the observer and the observed
  • Anything = the observational plane which coincides with the observer, but not the observed
  • Something = the observational plane which coincides with the observed, but not the observer
  • Nothing = the observational plane which coincides with neither the observer nor the observed

Note that the Observed is not a representation. This is because the observed is that Whole upon which a representation is providing an angle. In this sense, the observed is Everything, and the observer is Something.

4 + 2 atvaizdai:

  • Du atvaizdai išskiria Dievo klausimą ir žmogaus atsakymą; šitą priėmus kaip žinojimo santykį, klausimas naujai suvokiamas, kaip visko žinojimas, atsakymas, kaip nieko žinojimas, ir taip pat žinojime atsiranda naujas, atitinkamas išskyrimas tarp bendro betko ir paskiro kažko. Tad du atvaizdai yra pirm žinojimo ir jį grindžia, o keturi atvaizdai yra po žinojimo ir išsako kas jį grindžia ir ką jisai grindžia.
  • 4 nulybės, vienybės, dvejybės, trejybės atvaizdai ir 2 ketverybės, penkerybės, šešerybės, septynerybės atvaizdai
  • 4 vidiniai atvaizdai (žvilgsniai į visumą) ir 2 išoriniai atvaizdi (žvilgsniai į visumą)
  • 4 yra apimtys, kuriuos pažinimo laukas parūpina pažinovui (visi požiūriai, betkoks požiūris, kažkuris požiūris, joks požiūris), 2 iškyla kada pažinovas skiriasi nuo pažinimo lauko
  • To stand on one's own is to stand apart from oneself in four different ways (separated by everything, anything, something, nothing). To stand apart from oneself is to stand on one's own in two different ways (with increasing slack or with decreasing slack)
  • Four representations express the concept and two representations express the conceiver (conceiver and conceiving), that is, standing by its own and in relationship with itself.
  • Gali būti: 2 + (2x2)
  • Combinations of spirit and structure consider them as Equals and lett them manifest themselves as Unequals in four ways, yielding four representations (wishes). They are unequal in terms of the distance between themselves, from everything (spirit to spirit) to nothing (structure to structure). Beginning (Forward) and End (Backwards) consider spirit and structure as unequals, but manifest them as equals
  • Four representations may express structure from a positive perspective, of what is, what is constructive. Two representations may express structures from the negative perspective, which is to say, from what is not.
  • Four Representations express the role (as Equals) that one has with one's Self. See SpiritVStructure. Two Representations express the role (as Unequals) that one has with one's Other. See BeginningVEnd.

Yra būdai, kaip širdies dvigubas požiūris išplečia pasaulio viengubą požiūrį. I went through the six issues, and fixed each one, and considered how the double perspective became a single perspective as I went from the Heart's answer to the associated counterquestion, to the World's answer. For two of the criteria, the single perspective arises as a limiting case of the double perspective.

  • Spread. When I spread, then over the course of a given interval, there are some things that I will not come upon because they fall outside of the interval (perhaps we have already come upon them, perhaps we would only come upon them much later). But there are other things that I can never come upon regardless of the interval. A double perspective distinguishes what I cannot come upon from what I will not come upon. If the interval is extended in every way, then this extension has, as its limiting case, a single perspective in which ultimately everything either flows into me or not.
  • Cleave. When I cleave away from myself, there are some things that are no longer part of me. But there are other things that were never a part of me. A double perspective distinguishes what was once a part of me from what was never a part of me. If I cleave further and further out, then the limiting case is a single perspective in which I am tracing out the boundaries of what belongs to me and what does not.

For four of the criteria

  • Extend. When a function is extended, then the extended function is in agreement with the original function wherever they are both defined. A double perspective considers the two functions separately and distinguishes the matter of where the functions are defined from whether their values agree where they are both defined. A single perspective, however, treats one function as an extension of the other, and focuses on where one is defined, but not the other.
  • Induce. I judge steps relative to each other, but I take them absolutely. A double perspective distinguishes the calculation I make from the decision, with all of its consequences, that I live through. A single perspective is resigned to the view that what we decide does not keep up with what we live through.
  • Accept. I select what I will accept based on what I have already accepted. A double perspective distinguishes what I have already accepted from what I will receive. A single perspective identifies the two, and concludes that there is a basis for accepting and rejecting.
  • Apply. We demand that a rule apply to all situations. A double perspective distinguishes whether the rule holds for situations where it was meant to apply, from whether it holds for other situations as well. A single perspective does not distinguish between the two, and simply looks for possibilities where the rule no longer holds.

Keturios apimtys: Viskas, betkas, kažkas, niekas

  • Semiotiniu kvadratu, septynerybės kampais.
  • Gyvenimo lygtis: tiesa, sąvoka, žvilgsnis, požiūris.
  • Relationships relevant in the operation +3 and +0: together, separate, together and separate, separation of together and separate.
Apimtysniekaskažkasbetkasviskas
AsmenysDievasTuKitas
Troškimaisavarankiškasužtikrintasramusmylintis
Žinojimo lygmenysarkokskaipkodėl
Jauduliai esant viena su...liūdna (viena su niekuo)nuostabu (viena su kažkuo)puiku (viena su betkuo)laiminga (viena su visais)
Nulybės atvaizdai, Dievo savybėstiesusbetarpiškaspastovusprasmingas
Vienybės atvaizdai, visko savybėsprivaloma sąvokabe vidinės sandarosviską priimabe išorinės aplinkos
Dvejybės atvaizdaitapatu-skirtingaįžvalga-išgyvenimasišorė-viduslaisva valia-likimas
Trejybės atvaizdaibūtina-tikra-galimadaiktas-eiga-asmuovienis-visybė-daugisbūti-veikti-mąstyti
Suvokimo lygmenyssuvokimassavęs suvokimasbendras suvokimassusikalbėjimas
Gyvenimo lygties lygmenysdvasiasandaraatvaizdaivieningumas
Dievo lygmenysDievasviskastroškimaimeilė
Padalinimainulybėvienybėdvejybėtrejybė
Veiksmai+0+1+2+3
Išsakymasneapibrėžta ir nustatytaapibrėžta ir nustatytaapibrėžta ir nenustatytaneapibrėžta ir nenustatyta
Veiklos ir sandaros santykisveikla iššaukia sandarąveikla ir sandara vienas kitą įtakojasandara nukreipia veikląveikla ir sandara atsietos
Kliūtys tiesaijokia klūtisviena kliūtisdvi kliūtystrys kliūtys
Lygmenų pobūdžiaineribota ir atviraribota ir atviraneribota ir uždararibota ir uždara

Sąsajos

  • Dievas troškimais trokšta apimtis: trokšta nieko - savarankiškas, trokšta kažko - užtikrintas, trokšta betko - ramus, trokšta visko - mylintis.
  • Ketverybės žinojimo lygmenys: ar (žino nieką), koks (žino kažką), kaip (žino betką), kodėl (žino viską).
  • Nulybės atvaizdai yra žinojimo lygmenų paneigimai.
  • Padalinimai išsako Dievo lygmenis: nulybė Dievą, vienybė viską, dvejybė troškimus, trejybė meilę. Padalinimų atvaizdai yra atitinkamų Dievo lygmenų savybės.

Pastabos

  • Apimtys išsako kiek išeinama už savęs į save, į santvarką.
    • Apimtys išsako kiek širdis išeina už savęs.
    • Iš pradžių nesiskiria žinojimas ir nežinojimas - juos skiria niekas. Toliau išsiskiria, ką žinome ir nežinome, atsiranda kažkas. Toliau išsiskiria paskiras žinovas ir bendrasis žinovas, atsiranda betkas. Toliau išsiskiria santykiai tarp paskiro ir bendrojo žinovų, tų santykių asimetriškumas, atsiranda viskas.
    • Gyvenimo lygties lygmenimis: dvasia (atskirtas nuo savęs viskuo), sandara (betkuo), atvaizdai (kažkuo), vieningumas (niekuo). Taip kad Dievas užeina už savęs, už visko. Ir meilė yra vieningumas. Dvasia išsako vienumo pagrindus, kaip Tėvas ir Sūnus yra viena. Tai yra atvaizdai, vidiniai (troškimai) ir išoriniai (tapatumai). O juos vienija jų vieningumas. Vieningumui įvedama papildoma apimtis - niekas.
    • Apimtys išsako nuotolį tarp Dievo už mūsų ir Dievo mumyse.
    • Apimtys nusako santykį tarp kitų dviejų atvaizdų.
    • There are four Scopes, degrees of separation, given by the number of contexts (zero to three), the number of “pinches” in the relationship between God inside (going beyond) and God beyond (going inside).
    • It seems the four representations express the distance between two concepts as given by the difference between the concept and the sum. So, for example, first the difference is everything, as in the case of the will. Ultimately, the difference is nothing.
    • The Foursome considers the distance from the End, and so this is the basis for Self-understanding - who is living through that?
    • Apimtys išsako kiek esame įsijungę į šį pasaulį. Dievas puoselėja širdingą įsijungimą. Iš pradžių tai šaltas, strimagalvis, beširdis atsitraukimas, mumis (manimi, tavimi, kitu) išaugantis tačiau į šiltą, širdingą, sąmoningą, visapusišką įsijungimą, atsidavimą.
    • Apimtys išsako santykius tarp veiklos (laisvėjimo - didėjančio laisvumo) ir sandaros (tamprėjimo - mažėjančio laisvumo).
    • Apimtys išsako kiek kartų išeiname už savęs. Note that first God goes beyond himself through the operation +1. God goes beyond himself into structure, inwards, and ultimately, into self. This gives rise to the heart, a self. Then this self, this heart, goes beyond itself - backwards, outwards. It goes beyond itself with regard to some scope which indicates the extent to which it has gone beyond, which it has separated itself from itself.
  • Apimtys išsako kiek sutampa.
    • Apimtys išsako kiek sutampa Dievas ir gerumas-širdis. Užtat tai yra gyvenimo apimtys.
  • Apimtys yra visko atvaizdai. Viskas yra pats sau atvaizdas.
    • Niekas turi vidinę sandarą, tuo tarpu viskas, betkas, kažkas jos neturi.
  • Apimtys išsako lygiaverčių santykį.
    • Representations of Everything (expressed by the Onesome) and of God (expressed by the Nullsome). They express the roles of Equals that they play with each other - hence the role that one may have with one's Self.
    • Four Representations express the role (as Equals) that one has with one's Self. See SpiritVStructure.
  • Apimtys reikalingos sąvokų savarankiškumui.
    • Žinojimui - savarankiškai sąvokai, kad ji galėtų būti žinoma. suvokėjo suvokta - reikalingi keturios apimtys, keturi žinojimo lygmenys. Užtat ketverybę gali papildyti požiūrių lygtis. Žinojimas ir nežinojimas gali vienas kitą iššaukti. Tai vyksta aštuonerybe. Panašiai penkerybė, šešerybė, septynerybė atitinkamai iššaukia tris, du ar vieną laisvą matą.
    • Knowledge is the issue that (as a state of mind) involves four scopes by which a Concept "stands on its own". See the Foursome. This makes it possible for "standing apart from oneself" (GoingBeyondOneself) to become a concrete relationship "within a world" between a lover and a loved. And life is the underlying spirit expressed by the various (six) ways they can relate to each other.
    • A Concept is that which "stands on its own". Therefore it needs to be able to "stand apart from itself". The above four perspectives express the different scopes which that entails. I think this is why the basic divisions (of everything into zero, one, two or three perspectives) have four representations.

Four Representations are given by the relationship between Self and Other as different Scopes for GoingBeyondOneself:

  • out of Self Everything
  • out of Self and into Other Anything
  • out of Other and into Self Something
  • out of Other Nothing

Or we may say that self is Structure and other is Perspective so that we have, as activity:

  • Spirit goes out of structure - yielding Everything
  • Structure goes out of structure and into perspective - yielding Anything
  • Representation goes out of perspective and into structure - yielding Something
  • Unity goes out of perspective - yielding Nothing

Explore here the relationship with the levels of understanding, and the kinds of love. For example, structure going out of structure is self-understanding.

The Foursome is given by the difference from the end:

  • The difference between will (onesome) and God's will (nullsome) is everything
  • The difference between choice (twosome) and good will (nullsome) is anything
  • The difference between anything (threesome) and wisdom (nullsome) is something
  • The difference between life (foursome) and eternal life (nullsome) is nothing

It seems that to means going beyond and also being with.

These scopes are those from which the one who is loved can turn around and, along with God, love themselves. These representations are relevant for the divisions that express the situation of God. They give God's point of view as to God's relationship with the heart. They express the scope at which God must StepForward to meet the heart. (Perhaps this relates the directions of Forwards (God) and Backwards (heart)?)

This is (but in what sense?) the coinciding of what loves and what is loved.

The coinciding is perhaps ever more deeper and reflects the distance that separates the intended and actual target of the love. Which is to say, what separates the life supported and the life lived. And this depth is given perhaps by the back and forth reflection, looking into each other's eyes, until the separation is nothing.

Dvasios ir sandaros santykis

I think that the key issue here is "understanding" as the ability to hold concepts separate. In particular, a "concept" holds together in itself its "spirit" and its "structure" (its self within which it (the spirit) finds itself). "Understanding" the concept is to separate the two.

  • The spirit is of its own. It may realize itself. (This is the perspective Why, a knowledge of Everything. The spirit is separated from itself (its structure) by everything.)
  • The spirit goes beyond itself from the unscoped into the scoped. In this way it generates structure. The spirit and structure are considered separately. (This is the perspective How, a knowledge of Anything. The spirit is separated from itself (its structure) by anything.)
  • The spirit and structure are considered together. The structure is a limit on the spirit. (This is the perspective What, a knowledge of Something. The spirit is separated from itself (its structure) by something.)
  • The structure is of its own. It is an open space which may frame and evoke a spirit. (This is the perspective Whether, a knowledge of Nothing. The spirit is separated from itself (its structure) by nothing.)

Four Representations are given by the relationship between Spirit and Structure:

  • SpiritToSpirit - out of Other
  • SpiritToStructure - out of Other and into Self
  • StructureToSpirit - out of Self and into Other
  • StructureToStructure - out of Self

These are the levels of structure that are necessary for us to experience structure. In that sense they are related to the LevelsOfUnderstanding. We start with the widest and immerse ourselves into narrower scopes.

These may be thought of as the RepresentationsOfEverything, in which case they do not degenerate, but are specified (I need to check on the order):

  • spirit to spirit is EverythingWishesForEverything
  • spirit to structure is EverythingWishesForAnything
  • structure to spirit is EverythingWishesForSomething
  • structure to structure is EverythingWishesForNothing

Didėjantis ir mažėjantis laisvumas

See also: Activity, RecurringActivity, BeginningVEnd, SelfVOther, SpiritVStructure.

klausimasatsakymas
Dievo būklėuž mūsųmūsų gelmėse
+2veiklasandara
pradžiapabaiga
ketverybės atvaizdaipažinovaspažintasis
penkerybės atvaizdailaikaserdvė
šešerybės atvaizdaiDievas - jausmaižmogus - protas
septynerybės atvaizdaididėjantis laisvumasmažėjantis laisvumas
atvaizdaiasmeniškasnešališkas
malonė - santvarkos atvirumasteisybė - santvarkos uždarumas
mylintysismylimasis
atitokėjimas +2įsijautimas +1

Pastabos

  • Pradžia ir pabaiga
    • Pradžia yra, kad yra kitas. Pabaiga yra, kad kito nėra.
    • Meilė yra pradžia. Jos veikla mylėti. Gyvenimas yra pabaiga. Jo veikla būti mylimam.
    • Dievas yra pradžia. Žmogus yra pabaiga. (O gal Dvasia yra pabaiga?)
    • Dievo Sūnus (Jėzus Kristus) yra pradžia ir pabaiga. Revelations 1:8 I am the Alpha and the Omega says the Lord God, who is and who was and who is to come, the Almighty.
    • The beginning and the end may be considered as representations of slack, in which case they do not degenerate, but become specified. Those representations result from considering beginning and end as not equals. If we consider them as equals, then we have Spirit and Structure, which yield another four representations: SpiritVStructure.
    • Structurally, the beginning takes the threesome to occur at the beginning, and then additional perspectives may be generated by ever going beyond it. These additional perspectives are understood as nulls that give the outlook of a human. These nulls are taken as experience from within structure so that we can go infinitely ever deeper into structure.
    • Structurally, the end takes the threesome to occur at the end, so that additional perspectives are generated through shifts in perspective that move it onward. These additional perspectives are understood as nulls that give the outlook of God. These nulls are taken as experience from beyond structure so there are only finitely many levels available.
  • Atitokėjimas ir įsijautimas
    • Žinojimas ir nežinojimas, tai kaip kvėpavimas - dvasią įtrauki ir išpūti (ar atvirkščiai).
  • Didėjantis ir mažėjantis laisvumas
    • Teigimas didina laisvumą, neigimas mažina laisvumą.
    • Increasing slack is spirit gives way to structure. This is the case of God, who goes beyond himself into structure. Here spirit and structure are in parallel, they are kept separate. As they grow independent, the slack increases. Spirit opens up more and more slack for structure until it is possible to have an independent heart. With increasing slack, we have the perspective of the actor, of that which is loved - life. This is the slack of non-structure.
    • Decreasing slack is structure gives way to spirit. This is the case of the heart, which finds itself within structure and then looks for God. Here spirit and structure are taken together, and they grow dependent, and slack decreases. Ultimately, the two collapse back into spirit. With decreasing slack, we have the perspective of the surroundings, of that which loves. This is the slack of non-activity.
    • A preference for decreasing slack is bad, and a preference for increasing slack is good - God's perspective is preferable to the heart's perspective.
  • Mylintis ir mylimas:
    • This is to love (increasing slack) (Godly)(Beginning) and to be loved (decreasing slack) (heart)(humanly)(End).
    • To love is to step forwards to meet the one going beyond themselves. To be loved is to go beyond oneself to coincide with another.
    • These two stances are two outlooks in going beyond ourselves. One is that of loving (standing apart from oneself) and the other is of being loved (standing on one's own). And the four levels of knowledge are four scopes where the lover and the loved may coincide.
    • Note: to be loved and then to love - which is to say, to go beyond oneself, coincide with one who has stepped forward, and then to turn around so as to step forward - to love - oneself - this is to allow for a coinciding of views - and a parallel view as with eternal life. Hence understanding is in the turning around, this returning to the beginning. And here that beginning is at the heart. So the movement seems to be: go beyond oneself, coincide with the one who steps forward to meet you, and then turn around to face the one you went beyond.
  • Asmeniškas ar nešališkas
    • Ketverybė, penkerybė, šešerybė, septynerybė yra bendruomeninės sandaros. Jos išsako bendruomenės tikrovę. Jos turi po du atvaizdus: pažinovo ir pažintojo (arba pažinimo lauko). Šiedu atvaizdai išsako širdies būklę: Dievo (už mūsų) ir širdies (mūsų gelmėse) kampus.
    • Panašiai, kaip kad pašalinus visus daiktus, visus kūnus liktų laikas ir erdvė, kaip Kantas pastebėjo. Bendrai, padalinimai 4-7 išsako pasitraukimus (-4,-3,-2,-1). Septynerybė: Kito pasitraukimas, Šešerybė: Tavo pasitraukimas, Penkerybė: Mano pasitraukimas, Ketverybė: Dievo pasitraukimas.
    • Living through emotional resolution is subjective, as God through us, and living through cognitive resolution is objective, as human through us. And here God is what is unbounded, and human is what is bounded.
  • Malonė ir teisybė
    • Pasirinkimas tarp malonės ir teisybės yra išsakytas sandarų, požiūrių tačiau jame grindžiamas skirtumas tarp šilumos ir šalčio.
    • Teisybė vaizduoja sandarumą, malonė vaizduoja nesandarumą.

Pastabos

  • Tapatumas ar netapatumas
    • Two Representations express the role (as Unequals) that one has with one's Other.
    • They express the roles that Unequals play with each other - hence the role that one may have with one's Other.
  • Išvirkštumas
    • Dievo meilė (didėjantis laisvumas) ir žmogaus laisvė (mažėjantis laisvumas) yra išvirkštinės sąvokos, kuriose priešingai reiškiasi dėmesys.

A Concept, as that which stands on its own, opens up two stances: conceiver - "standing apart from oneself" (which is God's stance and increases slack and opens up space for a heart) and conceived - "standing on one's own" (which is the stance of the heart - that godlet within us that has awaken within our structure, is figuring itself out - and decreases slack). These are the two representations by which we conceive the division of everything into four perspective (or five, or six, or seven).

Love is the support of life, it is the reaching out to coincide with the loved one who is going beyond themselves. Just as God is the spirit of everything, and everything is the structure of God, so we may say that life is the spirit of anything, and anything is the structure of life. In order for us to engage anything, it must be, in every sense, a self-standing system, with the implications as above. So, for example, if we engage a mushroom, then it is as a system - either a local nub - or part of a being that may stretch across an acre of a forest. Life (and alive) are defined for a self-standing system (and that says a lot about life). In particular, we may think of anything as everything plus slack. Or, considering that slack is the structure of good, and good is the spirit of slack, we may say that life is the goodness of God. (Yet eternal life is understanding the goodness of God - keeping those two concepts separate).

Anything is like everything in that it is self-standing, and yet also anything stands apart from itself - it is both "in a world" and "unto itself". So anything has six representations in all - the four representations which everything contributes as a "self-standing" concept - and the two representations which slack contributes (increasing slack and decreasing slack). One of the things that I am studying is how to relate these four and two with the six. But in particular, we may think of the six as the ways of moving from one of the four levels out into another one of them - there are six such pairs - they are concrete ways of going beyond ourselves - "within a world".

I've found it very helpful to read "The Timeless Way of Building" by Christopher Alexander, an architect who considers, "What does it mean to say that a building is alive?" And by "alive" he means this very important "quality without a name" for which "alive" is really just a metaphor from biology. I agree with him that it's this spiritual idea of "life" that is more interesting to us than the purely biological one which we seize upon but only as a metaphor. And he writes profoundly of different words that help us get across that concept but never express it adequately: alive, whole, comfortable, free, exact, egoless, eternal. And clearly there is an eighth, "", which is to say, the nameless, what I might call "zero activity". Perhaps this is the ability to skip a beat so as to be in harmony with another system. And perhaps biological life is what I would call "zero structure", which is to say, the structure of redundancy that allows for that harmony, so that a "positive command DO" can coincide with a "negative command DO NOT".

Is there a necessary confusion as to which is the end - human or spirit? In the beginning there is no confusion because it is agreed that there is an other - and all (four) possibilities may be considered. Towards the end there is a confusion - who is the other? And the crisis occurs when there is a mapping between these two systems - Which is the other - God or human - and what does that mean? I think it means that human is the Other, but as lesser than God.

Visko, laisvumo ir betko atvaizdai

I think that there are special scopes for the representations which do not degenerate (they maintain the same potency) but become restricted to a scope.

Representations may be applied (without losing generality):

  • four of them to Everything as Wishes: everything wishes for: nothing, something, anything, everything
  • two of them to Slack as Scopes: unbounded and bounded - increasing slack is slack has scope unbounded and decreasing slack is slack has scope bounded.
  • all of them to Anything as Choices: anything chooses: to wish for nothing, something, anything, everything; to wish; to not wish.

Note: I need to document the following and, in particular, order them correctly

They are also the choices (these are the RepresentationsOfAnything), the criteria:

  • choosing Yes
  • choosing Not No,
  • choosing Not Yes
  • choosing No
  • choosing to not choose
  • choosing to choose

They are also given by the four RepresentationsOfEverything together with the two RepresentationsOfSlack:

  • being one with everything
  • being one with anything
  • being one with something
  • being one with nothing
  • increasing slack
  • decreasing slack

Here the representations of everything define the scope, the domain, with regard to which slack can be increasing or decreasing.

Other structures

Note: Representations are at the level of how (as a negation of a representation of the nullsome). And unity of representations is a going beyond itself that relates internal and external views - think of that in terms of God and human.

Nedviprasmybės

Netroškimai

What relates Everything and Anything? Slack - anything is everything plus slack - this happens by way of their Activity.

Note that the difference between everything and anything is that everything is unbounded, and anything is bounded. So life is the fact that God partakes of the bounded, as well as the unbounded.

Structural families arise from attempts to express one representation of everything in terms of the structural framework for another representation of everything. They allow Life to stay independent before God. Andrius, 2002.02.12 This below needs to be fixed, rethought.


June 14, 2003

I found a way to think about the six representations of anything so that they are connected with the four representations of everything.

The four representations of everything are the same as the four properties of God.

  • Everything wishes for nothing - has no needs, is self-sufficient. (Going beyond this, we have needs, and a system of operating principles for responding.)
  • Everything wishes for something - has no doubts, is certain, things are just as it wishes. (Going beyond this, we have doubts, and a system of counterquestions for responding.)
  • Everything wishes for anything - has no expectations, is calm, all things are good for it. (Going beyond this, we have expectations, and a system of emotional responses for responding.)
  • Everything wishes for everything - has no trials, is loving, loves us more than we love ourselves. (Going beyond this, we have trials, and an eightfold way for responding.)

Structurally, each of the resulting systems has eight perspectives, one for the property of God, three for the perspective of God, three for the perspective of human, and a seventh for the relationship between the two.

There are six more systems that appears can be gotten by applying a system of broader scope to a property of narrower scope. If we look at the seventh perspective from each of these "injections" then we get: engage, suspense, believe, rely, love, suffer. These are related to six of the ten commandments, which prohibit forcing these various ways of engaging the will.

I remembered that the representations of anything are related to the ways of choosing, and considered, what is being chosen here? I noticed that in each of these injections, the everything/God is "colder" than he needs to be, that is, narrower in the scope of is concern. So I thought this is the consequence of our "choosing". We are "choosing our God", and unfortunately, the involvement of our choice is what forces the complementary system to be from a broader level than the property, so that there is a gap. I think this yields a sensible derivation for the six ways of engaging the will, the represetations of anything:

  • 6) we are suffering = we have trials, but everything is self-sufficient, lacks nothing.
  • 5) we are loving = we have trials, but everything is certain, things are just as it wishes.
  • 4) we are relying = we have trials, but everything is calm, all that happens is good.
  • 3) we are believing = we have expectations, but everything is certain, things are just as it wishes.
  • 2) we are in suspense = we have expectations, but everything is self-sufficient, lacks nothing
  • 1) we are engaging = we have doubts, but everything is self-sufficient, lacks nothing

So here the representations of anything are given by the way that we are choosing our God, our everything. Here it seems indeed that anything is everything plus slack (given by the difference in levels).

Note also that the scope of everything is "bounded" so that also helps us move from the unbounded everything to the bounded anything.

And I think I can match these with the representations of slack and of everything.

(how we are choosing God)

  • 1) with increasing slack
  • 2) with decreasing slack

(what scope of God's concern are we choosing)

  • 3) everything
  • 4) anything
  • 5) something
  • 6) nothing

Another thought here is that if we choose God, then he is colder than he needs to be. And if he chooses us, then he is just right for where we are at. In particular, we can not ourselves choose a "loving God", or I think, a loving everything.

Now I have some questions on my mind.

  • How to relate these ideas in terms of loving your neighbor as yourself, being "one with" locally?
  • Conceptualizing especially the representations of everything and slack as those of anything. I think this involves one or more inversion effects for some of these.
  • Seeing how that works for the ten commandments.
  • I should work out the distinction between God and everything here, I am being loose with words.

This is a pretty good vantage point, though, from which I can start working out and writing up the details of the many structures. Something to think about would be the practical importance of various structures, and how that relates to writing them up. So I appreciate thoughts on your own projects.

1999.08.18: I asked God which questions I should think over so as to understand why good will makes way for good heart. He responded:

  • What captures attention and guides it? mažėjantis laisvumas
  • What drops down upon reality and bounces away in random paths? didėjantis laisvumas
  • What is wound in one direction, and lives through spinning in the opposite direction? prasmingas - kodėl
  • What falls as rain day and night until there sprout and grow plants that will bear fruit? pastovus - kaip
  • What like a ray reflects off of society and does not return? betarpiškas - koks
  • What by its turning (in the direction of winding) commands our attention and then slips away to the side? tiesus - ar

Apimtys

If you are doing something, then doing nothing is a singularity.

Romano Jakobsono komunikacinio akto ir komunikacijos funkcijų modelis (Tomo Venclovos paskaitoje).

  • Adresantas: ekspresyvinė funkcija
  • Adresatas: impresyvinė funkcija
  • Kontaktas: fatinė funkcija
  • Kodas: metalingvistinė funkcija
  • Komunikatas: poetinė funkcija
  • Kontekstas: referencinė funkcija

2005.04.26 A: Kuom skiriasi dvasia ir sandara? D: Dvasioje yra mano meilė - neribota, o sandaroje yra jūsų meilė - ribota. A: Kaip gali dvasia ir sandara sutapti? D: Tiek kiek vienas kitą myli. A: Vis labiau? D: Vis giliau, artimiau, nes nepriklausomai. Pamatysi. Laiminu tave.

2005.04.09 A: Koks ryšys tarp laisvumo ir dvasios bei sandaros? D: Dvasia gyvena per sandarą Ji gali sutapti su ja arba nesutapti.

2004.12.13 A: Kaip keturi atvaizdai susiję su susikalbėjimu? D: Aš noriu būti su visais, būti vienas su jais, juos mylėti. Tad tai yra meilės sąlygos. A: Kaip suprasti, meilės sąlgos? D: Meilei reikia, kad galėtumėme gyventi vienas kitame. A: O ką tai reiškia? D: Išeiti iš savęs, ir iš savęs į kitą, ir iš kito į save, ir iš kito. A: Ačiū. D: Myliu.

2005.04.27 A: Kaip gali mylintis ir mylimas sutapti? D: Atskleisk savo širdį ir priimk kitą gyventi savyje - tiek jūs galėsite sutapti. A: O kaip atskleidžiama širdis? D: Mylėk - įsakymu kurį priimi, kuriam paklūsti. Sek mano Sūnumi. A ir K: Gerai.

2005.04.26 A: Kuom skiriasi dvasia ir sandara? D: Dvasioje yra mano meilė - neribota, o sandaroje yra jūsų meilė - ribota. A: Kaip gali dvasia ir sandara sutapti? D: Tiek kiek vienas kitą myli. A: Vis labiau? D: Vis giliau, artimiau, nes nepriklausomai. Pamatysi. Laiminu tave.

2005.04.25 A: Kaip suvokti dvasią, sandarą, atvaizdus ir jų vieningumą? D: Visa tai leidžia man bendrauti su tavimi bei su kitais. O kiti du atvaizdai leidžia jums bendrauti su manimi. A: Tai yra mūsų prielaidos. D: Taip, kad yra širdis.

2005.04.20 A: Koks ryšys tarp dviejų atvaizdų ir keturių atvaizdų? D: Aš myliu, o per jus (širdimi) myliu kitą arba save. Jeigu kitą, tai kartu ir save. Aš esu tas kitas, tad jeigu myli tą aš - save - tai kurioje nors apimtyje. O širdis tai yra tas aš, ir ji nesuvokia savo apimties. A: O iš kur ta apimtis? D: Ją nusako kiek aš suvokiu, kad širdis ir aš esame tas pats. A: Mažiau suvokiate, tai didesnė apimtis? D: Taip yra. Pamatysi.

2005.03.17 A: Kaip gali vienas atvaizdas tikti keturiems padalinimams bet ne visiems? D: Geras klausimas. Tu pažiūrėk į savo vidų ir pažiūrėk atgal ir tada suprasi.

2005.03.16 A: Koks ryšys tarp pradžios ir dvasios ir pabaigos ir sandaros? D: Pradžios veikla yra mylėti, o pabaigos veikla yra būti mylimam, tad dvasia ir sandara. A: O ką čia reiškia mylėti, kas yra gyvybė? D: Mylėti yra palaikyti gyvybę. Tu taip sakai ir taip yra. Kaip gyvybė yra iš pabaigos į pabaigą, meilė yra tos veiklos palaikymas. A: Kas vyksta tame tarpe. D: Taip, kas vyksta tarp pabaigos ir pabaigos.

2004.11.16 A: Koks atvaizdų vaidmuo susikalbėjime? D: Turi būti požiūris į kitą ir per jį atgal į save. Tad turi būti įmanoma vienu požiūriu įvairiai priimti kitą.

2005.03.21 {{A}}: Kaip suvokti ketverybės, penkerybės, šešerybės, septynerybės atvaizdus, kuo jie skiriasi tarpusavyje ir nuo kitų keturių? {{D}}: Tai yra sandaros išgyvenimai, tad jau turi būti sandara ir taškas už jos ar joje. {{A}}: O kiti keturi atvaizdai? {{D}}: Tai yra sandaros nustatymo lygmenys kurių reikia, kad būtų ką išgyventi. {{A}}: Tad atvaizdai yra išgyvenimo sąlygos? {{D}}: Taip, kartu su aplinkomis - tai visumos ir dalių išgyvenimas.

2005.03.19 {{A}}: Koks ryšys tarp pradžios, pabaigos ir suvokimo? {{D}}: Jei nori suprasti mane, būk su manimi pradžioje, o jei suprasti tave, tai reikia būti su tavimi pabaigoje. {{A}}: O kitas? {{D}}: Kitas yra tai per kurį gyvena dvasia. {{A}}: O požiūris? {{D}}: Tai ir yra kitas.

2005.03.12 {{A}}: Kaip suprasti, kas yra pabaiga? {{D}}: Pabaiga yra tai į ką tu gali įsijausti po visko. Tai yra sandara kuri yra tavo dvasios namai ir ją atspindi. {{A}}: Tad kok jos ryšys su mumis? {{D}}: Jūs esate ta dvasia išgyvenanti pabaigą. {{A}}: Ir koks jos ryšys su pradžia? {{D}}: Tai sandaros ir dvasios ryšiai - jūsų ir mano. {{A}}: Kokia tavo sandara ir dvasia? {{D}}: Mano dvasia tai aš, o mano sandara viskas. {{A}}: Kokia mūsų dvasia ir sandara? {{D}}: Jūsų sandara yra gyvenimas ir kartu amžinas gyvenimas (žiūrint kaip žiūrite) o jūsų dvasia esate patys.

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Puslapis paskutinį kartą pakeistas 2018 gruodžio 08 d., 02:06