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Mintys: GyvenimoLygtis

Žr. Dievas, Suvokimas, Apibrėžimas


Kas yra gyvenimo lygtis

Gyvenimo lygtis apibrėžia Dievą, gerumą, gyvenimą ir amžiną gyvenimą.

Gyvenimo lygtis

Gyvenimo lygtis pasireiškia keturiuose lygmenyse: dvasios, sandaros, atvaizdų ir vieningumo.

DvasiaDievasgerumasgyvenimasamžinas gyvenimas
atvaizdaitroškimaitapatumaipasirinkimaigera valia
vieningumasmeilėtobulumasvaliaDievo valia

Gyvenimo lygties esmė

Požiūrių lygtis ir ketverybė

Apibrėžimo pagrindas

Skirtumas tarp Dievo ir visko

Kas išsiveda iš Dievo

Keturios apytakos

Kas mes esame

Mylėti netobulą

Gyvenimas ir amžinas gyvenimas

Gyvenimo lygties sandara

Požiūrių lygtis.

Gyvenimo lygtis skiria: A, B, A IR B, A AR B. Gal B yra NE A, tai yra, A santvarkoje.

Pokalbiais dėsčiau asmenimis, tai mūsų supratimas, o Dievo supratimas, tai gyvenimo lygtimi - tiesa.

Dievas, gerumas, gyvenimas, amžinas gyvenimas


Amžinas gyvenimas

Gyvenimo lygties lygmenys

Ši lygtis galioja keturiuose lygmenyse: dvasios, sandaros, atvaizdų ir vienybės.

Sandara yra tai kas lieka pasitraukus dvasiai. Sandara yra dvasios nebuvimas, jos rėmai ir jos prielaidos. Užtat galime skirti besąlygišką dvasią už prielaidų ir sąlygišką dvasią prielaidose. Tokiu būdu galime atpažinti savo prielaidas ir jų atsisakyti.

Negation introduces four levels: Activity, Structure, Representation, Unity. They give the relation between an orginal context and a new context, whether or not they are explicit, whether or not they are the same, whether or not they are positive or negative.

Gyvenimo lygtis turi keturis skirtingumo suvokimo lygmenis:

Juos skiria pasiklydę vaikai (Dievo požiūris į žmogaus požiūrį ir t.t.)

Gyvenimo lygties lygmenys

DievasTėvasDievo valiaEsmė
SūnusGera valiaAtvaizdais
KitasTrejybe - Dievo nebuvimuAmžinu gyvenimuDvasia

Sąmoningumo lygmenys. An outlook that separates:

In general, we may say "the unity of representations of structure of spirit". From a human point of view, the unity and the spirit are the same, which makes this cyclic. From God's point of view they are distinct. From a human point of view, for example, love and God are the same. So from a human point of view, spirit is the unity of representations. For example, God is the spirit of everything. Additionally, from the human point of view, God is the unity of the representations of everything. But God keeps unity and spirit distinct.

Gyvenimo lygtis bene susijusi su matematikos priešpastatymais, taip pat ir su sandarų šeimomis bei su pirminėmis sandaromis:

Keturi lygmenys

Gyvenimo lygtį galime įžvelgti kiekviename lygmenyje:

Išsibaigia Kitu

Dvasia, sandara, atvaizdai, vieningumas



Vieningumas - esmė

Dvasia ir sandara

Dvasia santvarkoje:

Gerumo lygmenys

Amžinas gyvenimas ir meilė

Meilė, tai laisvės palaikymas. Meilės palaikymas, tai pagarba laisvei:

Gyvenimo lygtis ir Dievo šokio aštuonerybė

Gyvenimo lygtis ir dešimt Dievo įsakymų

Kitos mintys

Gyvenimo lygties kampai:

Iš gyvenimo į amžiną gyvenimą

When God looks through us, so that God is Observer, then what that observer sees through us is a system which we define, and so he see himself within the system, which is good. So he is linked to himself - God and good - and that is life.

We are realized as he delves deeper into the system - first as life, then as anything (which can take up the structure of the onesome, twosome, threesome...), then as choosing (as by the seventh perspective), then as will (as God's possibility within us). In this way our subjectivity increases and becomes complete.

At that point we are able to think of God as not within us, but as beyond us, greater than us, as Observer. Thus we have God's will, which serves as our anchor. We are able to separate the Observed from the good that observes him. Then - increasingly objectively - we have good will (the angles for approaching God), and wisdom (the truth of the heart instead of the world) and finally eternal life (the wholeness of God's point of view in the secondary structures).

So God as Observer is integrated with the good that he observes, whereas God as Observed is separated from the good that observes him. Note that the latter explains why eternal life has to do with the independent testimony (worship, praise, challenge) of God.

Four levels of access

Keturi lygmenys

There are four level of access between God as Observer and God as Observed: nothing, something, anything and everything. God as Observer is the one beyond any system who derives Human as he goes beyond himself. So as this God enters the system we have: God, everything, wishing, love. But also, Human is God within system, and this Human pulls away from himself and thereby opens up room for God. As Human pulling away from himself, he is making separate, thus keeping separate God and good, thus allowing for God beyond system, and manifesting himself as God within system. This means that we can think of Human as beyond system as: God's will, good will, wisdom and eternal life. These all are expressions of Human who has gone beyond the system and hence is one with God. This sequence starts with complete deference and ends with complete coinciding of God and human. The complete deference to God's will shows that even when there is no access between God and human, it is possible for them to be connected by way of human's submission to God. Then the access opens up, so that good will is access by way of something - a channel for good, and wisdom is access by way of anything - a point to focus around, and finally eternal life is access by way of everything. Meanwhile, life (as the goodness of God) is the fact that Human can be as such within a system, and thus not comparable to God, but simply a creation of God. Whereas eternal life has him as a creator, a co-creator along with God. And good is the "system" which distinguishes these possibilities and relates God and human.

We have human's view of God's view whereby human's view goes beyond themselves to take up God's view. We have God's view of human's view whereby God's view goes beyond himself to take up human's view. How can they coincide? We have four levels of access so that the two may be considered as seeing the same. God as Observer and God as Observed can be in harmony.

Laisvė vs. tobulumas

Freedom is perfection and is thus the complement of love. When we are perfect, then we are free, and when we are free, then we are perfect. I need to think about the four levels and how they express our system and our freedom and how we relate God outside of us and God within us.


Freedom is that by which the one who loves and the one who is loved may coincide regarding their views. The more they are separate, the more freedom there is. If they have no connection, then they are most separate. Freedom is perfection, but understood from to point of view of God's will. Perfection is extreme freedom, when it is completely collapsed, yet still free.

The four layers are the extent to which this equation holds as given by the level of access, all the way up to Love instead of God.

God loves through our freedom. We share freedom and that is how we can coincide through restrictions on our freedom. That is related to truth.

Meilė ir gyvenimas

Love is that support by which we can look through God's eyes. Life is that we thereby see, and eternal life is that we thereby look.

We are that by which there is love and life, eternal life and endless love.

Meilė ir gerumas

Love is that which introduces good when there is yet no system, hence no bad. And that good is always with God.

The unity of our view is expressed by God as observer, and the completeness of our view is expressed by God as observed. They are related by what is familiar to us, and they stand distinct from that in that they are unobstructed. Our role is to clear the way for what is familiar. The observer's love and the observed's life are related by way of the access that we provide. They are fully related when there is such access in every way.

The observer contributes {{Understanding}}, which is the nature of love and the practice of life. The observer ever goes beyond themselves by taking up a view outside itself. The observer's understanding holds these views all separate. In the chain of views, God's view stays the same, but human's view evolves.

The observed contributes {{Structure}}, which is the nature of life and the practice of love. The observed is ever reinterpreted in a new way that coincides with all the previous ways. The observer's structure holds these views all together. In the chain of reinterpretations, human's view stays the same, but God's view evolves.

Understanding keeps the views different as they unfold so that there can be access in every way. Structure holds together the different views as applying to the same life.

We open up four kinds of access for God:

(Relate these with everything, anything, something, nothing).

To know everything is for the human view and God's view to coincide. Such coinciding is central to love. This is the point of Jesus Christ. It occurs in its own way at each of the four levels, where God appears on both sides of each level, and taken together gives both God inside and God outside:

The balance between God inside and God outside shifts according to whether they have access to each other by way of nothing, something, anything or everything. Taken all together there is complete coinciding.

The equation of EternalLife relates the two, the nature of love and of life, at four levels of access ({{Everything}}, {{Anything}}, {{Something}}, {{Nothing}}), which define the four primary structures. The secondary structures ensure that these primary structures are distinct. The four equations are:

How do they relate to God's perspective as it carries across the nature of love and the nature of life and relates them?

Note that human view of God's view is the recurring element for composing both the nature of love and the nature of life, and that it combines (human) life and (God's) love in the most atomic way.

Gera valia

Always show good will - here the emphasis is on show, reaching out to another so that they might see - this is perhaps the equation of life for one of the four levels, the one for good will.

Key is that we allow those gaps to serve others, so that we make way for them, and we might all be one. We don't presume that God is good, but rather we participate to make that be the case. Think about the importance of "making way for others" in eternal life, as God makes way for Jesus, and Jesus makes way for us.

It seems that the equations for eternal life are based on God as observed (through the omniscope, etc.) whereas the equations for life are based on God as observer (through divisions, etc.) Life is driven by static structures (divisions, representations, topologies) and eternal life is driven by dynamic structures (the three languages).

Note: consider God as observed as chaos, and God as observer as order. So this is a relationship between chaos and order. And compare this with theater and the two Russian acting schools of Michail Chekhov (fantastical, logical) and Stanislovsky (psychological). (Thank you to Rimas Morkunas).

When God is observer, then God coincides with good, he coincides with us, he goes beyond himself, into the bounded, and so this is life. He lives as the bounded. But when God is observed, then he is separate from good, we coincide with him, we go beyond ourselves to him, to the unbounded, and that is eternal life. We live as the unbounded. He waits for us.

{{Order}}, {{Chaos}}, {{Freedom}}

Love is based in order, whereas God is based in freedom. Freedom is the possibility to go beyond chaos. God has us look beyond ourselves.

{{Access}}, {{Coinciding}}

We provide access to God to himself, either {{Everything}}, {{Anything}}, {{Something}}, {{Nothing}}. He is both within our system and beyond our system, and we provide him access to himself. The greater the access, the less he is separated from himself, accordingly by nothing, something, anything, everything. The amount of access gives the extent to which he coincides with us. As God and good he does not coincide with us, but as love and perfection he coincides with us completely.

Šališkumas ir nešališkumas

So the four levels express how we appear as the observational planes that God finds himself within. When the plane is nothing, then we are looking at ourselves as if from the side, as if objectively, so that God and good stand alone, and they are linked by life and separated by eternal life, and subjectively it's as if we're not there. Whereas love and perfection make sense by way of our subjectivity, and they are linked by our will and separated by God's will, and so that is taking place through our subjective experience. And so wishing and identifying make sense by way of the potential for our subjectivity, and they are linked by our choosing and separated by good will. And everything and slack make sense by way of the potential for our objectivity, and they are linked by anything and separated by wisdom. This suggests that the path from life to eternal life (yielding an eightfold way) has us develop our subjective self, which places the matter squarely before us - our will vs. God's will - allowing us to switch over to separating God and good rather than presuming they are linked. And then we can remove our subjectivity. But switching over is possible at every level, yet the matter is most pronounced to us subjectively when it is stated subjectively. This is the relationship between two lines: God as Observed (God) and God as Observer (good) and whether they are linked or separate. By separating them, we acknowledge the primacy of God as Observed who is prior to us and greater than us. And we are able to coincide with the God the Observer who looks through us, and by way of him, with God the Observed, so that we are all one.

Consider the extent the meaning of the four levels of access, including the extent to which love can be shared by God and human (perhaps greater the more "aware" that a person is, which is to say, the more engrossed they are in the views, thus the more stretched, the more having gone beyond, outside oneself) and how that allows for a switch between the outlook of "observer" and "observed" (by going beyond oneself) to an ever greater extent, and the question of what is in the way between the observer and observed outlooks, and how the equations of eternal life open up room to clear the way.

In the nature of love, God stays the same, but his and human's views are ever different along the chain. In the nature of life, the views ever coincide but God ever changes. What are the windows that God is opening up? They seem to be such that they allow for invertibility of the view or perhaps simply commutation. Note that the nature of life and the nature of love may each be thought of representations of the foursome for which the nulls are given by that level where God and human coincide. Thus, in the nature of love, the null is whether and we have what, how, why; and in the nature of life, the null is why, and we have how, what, whether.

In the nature of love, God and human's view are separated by nothing (thus a null, they are one - God as observer), something, anything or everything. In the nature of life, God and human's view coincide across nothing, something, anything, everything (thus a null, they are one - God as observed). At each level - everything, anything, something, nothing - are what relates God as observer (in terms of his separation from human) and God as observed (in terms of his coinciding with human). Human is the slack by which there is both separation and coinciding.

The relationship between God and human is thus one of increasing closeness and warmth. Human and God are related:

So it is an ever stronger relationship of ever greater love and ever more intensely defined, internalized life. These are the chapters in the story of "knowing everything" and they lead us to a subordinate perspective where we take up God's will and live by that. And to do that means to be open and clear to all four levels? Is it cumulative?

The nature of love describes how unity reaches out from God as an observer, and the nature of life describes how concreteness reaches in from God as an observed. The four equations relate these two developments so that unity and completeness are joined together. This means that "knowledge of everything" allows the general view as given by God as the observer, to be placed in the most narrow and remote particular situation, which is found to be just a reinterpretation of the general situation. So we can move from God (God as observer) to good (God as observed).

Human is a learner (what you believe is what happens) and God is a teacher (what you find is what you love). I should focus on the relationship between the seventh and eighth perspectives, between human and God.


Trokštu viską žinoti ir tą žinojimą gražiai taikyti.

Ankstyvesnės mintys.

I have prepared for this for most of my childhood, and worked on this for all my life as an adult. These last twenty-two years I have observed and collected a wide variety of structures. My starting point is God, and the related concept of everything. My ending point is life, as the fact that God is good.

I've always had trouble writing up my thoughts because they are murky, but even worse, they want to spin out in all directions. And I can't prove much of anything, although that's not my goal, either.

I've found a natural point of convergence, a conclusion from which I can work backwards and lead to all the structures that I know of. My conclusion is:

"Life is the fact that God is good". Or more simply, "Life is the goodness of God".

Starting from just one conclusion: "Life is the goodness of God", I am able to explore "life", "goodness", "God", "is", etc. and work backwards, what do I mean? It's the conclusion that pulls everything together that I've been working on, and I find it attractive and natural. It leaves enormous room for clarification, elaboration. But it also works as a conclusion, in that I'm willing to take my stand here, and I'm able to confess my dogma, what I'll not retreat from. My "core values", so to speak.

There is a greater assertion, which I have drawn from the Gospel of John: "Everlasting life is the understanding that God is good." I am finding that to work from "Life is the goodness of God" is to work backwards, whereas to work with "Endless life is understanding the goodness of God" is to work forwards.

Just as my backwards-looking conclusion reflects my outlook, so it seems that the forwards-looking assertion reflects God's outlook, his venturing outwards to everlasting life. How may my looking back, or yours, find God and take up his looking forwards?

Daugelį metų pradėjau nuo išeities taško - Viskas - iš kurio viskas išsirituliodavau. Kai kada pamąstydavau, į ką viskas turėtų susivesti? Pamanydavau, kad tai turėtų būti Dievo gerumas. Benagrinėjant šv.Jono evangeliją ėmiau mąstyti apie santykį tarp Dievo už mūsų ir Dievo mumyse, kad gyvenimas yra Dievo gerumas, tačiau amžinas gyvenimas yra suvokimas Dievo gerumo, tad atskyrimas Dievo ir gerumo.


Deriniai yra tinkamiausi sprendimai.


Regarding God IS good: In what sense do I mean that it "is"? It "is" in that it is the unity of its properties. So you "are" only with regard to your own domain, where your properties extend, but you are "necessary" without any regard for domain, for here the unity is with regard to representations. In other words, existence is unity of the properties by which we see ourselves, and necessity is unity of the representations by which we are seen.

Laisvė išsakyta Dvejybės atvaizdo pirmasis narys išsako laisvę, atitinkamai liudijančią gerumo lygmenį.

Dievas nebūtinai geras

Gyvenimo lygtis

Gyvenimo lygtis primena Toulmino pagrindimo lygtį, keturių požiūrių. O ta lygtis primena Budos keturias taurias tiesas:

In the same way I saw an ancient path, an ancient road, traveled by the Rightly Self-awakened Ones of former times. And what is that ancient path, that ancient road, traveled by the Rightly Self-awakened Ones of former times? Just this noble eightfold path: right view, right aspiration, right speech, right action, right livelihood, right effort, right mindfulness, right concentration...I followed that path. Following it, I came to direct knowledge of aging & death, direct knowledge of the origination of aging & death, direct knowledge of the cessation of aging & death, direct knowledge of the path leading to the cessation of aging & death...Knowing that directly, I have revealed it to monks, nuns, male lay followers & female lay followers... —Nagara Sutta

Slack variable susiję su Simplex algorithm

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Puslapis paskutinį kartą pakeistas 2020 gegužės 21 d., 14:55