# Mintys: IrVienas

Kaip veiksmas +1 lygtimis išreiškia pasąmonę?

Veiksmas +1

• Parodyti kaip septynerybė kyla iš šešerybės.

Koks yra veiksmas +1

• Kiekvienas padalinimas veiksmu +1 išsako ankstyvesniojo padalinimo prielaidas. Ir kartu iššaukia ir išskiria tų prielaidų buvimą ir nebuvimą.

Kaip veikia veiksmas +1

• Vienumas plečiamas prielaidomis ir toliau, jų prielaidomis. Prielaidos yra būklė.
• Panašiai, vienumo buvimas plečiamas buvimo prielaidomis, būtinumu.

Going beyond oneself is an Operation. We term this +1 because it adds a perspective, taking us from:

• the Nullsome - everything divided into no perspectives, which is to say, God prior to everything, to:
• the Onesome - everything divided into one perspective

God ever goes beyond himself. He keeps adding a perspective through this operation +1. This gives rise to ever more structure. God goes beyond himself into the Onesome, then the Twosome and then the Threesome.

The operation +1 - going beyond oneself - is what drives all of the unfolding of structure. It is the rethinking (as in "repent"?) of all the perspectives, their unity by a new perspective, a delving backwards, inwards and deeper into structure.

There are three equations that ultimately yield the threesome and understanding, as God goes beyond himself:

• 0+1=1 God goes beyond himself, out of the unboundable and into the boundable, giving rise to everything, where all things are the same.
• 1+1=2 God goes beyond himself again, noting that if he is - then he is, but add in a perspective whereby even if he is not - then he still is.
• 2+1=3 God goes beyond himself again, noting that the God who is (one perspective) and the God who arises (another perspective) are the same God - what they understand is the same (this is a third perspective).

===The perspective of {{Anything}}.===

This is an account of the perspective of {{Anything}}. The operation +1 takes us from {{Everything}} to anything by adding one perspective. This defines the {{Divisions}} of everything.

===What do I mean by the operation +1 ?===

+1 is an {{Operation}}. It maps a {{Division}} of {{Everything}} to that division which has an additional perspective. For example, it maps the {{Twosome}} to the {{Threesome}}, which we denote as an equation [TwoAddOne 2 + 1 = 3]. As a mapping, it takes us from one state of mind to another. Note also that [SevenAddOne 7 + 1 = 0] and so operation +1 is given by eight equations in all.

God's {{View}} of God's view is the operation +1.

+1 suvokti ženklų savybių eiga - pirma požiūris (padalinimai), paskui požiūris į požiūrį (atvaizdai-atsitokėjimas ir aplinkybės-įsijautimas), galiausiai (sintaksės-pasakojimo) požiūris į (gramatikos-įvardijimo) požiūrį į (semantikos-rūpėjimo) požiūrį.

The operation +1 expresses God's perspective on his relationship with himself. God takes up all of the perspectives of a division. Then God goes beyond himself in all of these perspectives, and looks at himself from the side, introducting a new unity, hence a new perspective. Then God reinterprets all of the perspectives so that they are on an equal basis.

I am understanding the unfolding of the divisions through God's perspective. This is a very helpful way to consider how the divisions of everything relate to the general structure. This progression may be thought of as the operation +1 on divisions.

Kaip Dievas išeina už savęs +1. Pakilti vis aukštesniu požiūriu. Ar Dievas būtinas? Ar jisai būtų, jeigu jo nebūtų? 1+1=2 yra, tad yra, o nėra, tad vistiek yra. 2+1=3 Iškyla klausiant, kaip žino, kad sutampa? Supranta tą patį. 3+1=4 Atstumas tarp savęs ir savęs.

• Vaidmenys: 1) Klausimas. 2) Atsakymas. 3) Atitikimas. 4) Patvirtinimas. 5) Apibrėžimas. 6) Patikrinimas. 7) Derinimas.

Each stage reflects God's relationship with himself. "I am defined by myself" - perhaps this is God's name Yahwe, "I am who I am". Himself - perhaps this is everything, the structure of God. In other words, God's self is everything. Perhaps above we may replace "my" or "myself" with everything.

I think of each stage as arising from God through his outreach, his going beyond himself and looking from aside. He takes up the existing perspectives as his own, and then he looks additionally from the perspective of somebody from the side, somebody in the slack. Beyond the perspectives there is slack. What is beyond everything is slack.

• 0) God is of himself.
• 1) God looks at himself from the side: "all is defined with regard to me"
• 2) God looks at himself looking at himself from the side: "I was not yet even so I am". And he reinterprets the previous perspective: "I am and so I am".
• 3) God looks at himself looking at himself looking at himself from the side: "I am understood by myself". And he reinterprets the previous perspectives: "I figure myself out" and "I understand myself".
• 4) God looks at himself looking at himself looking at himself looking at himself from the side: "I am separated from myself by nothing". And he reinterprets the previous perspectives: "I am separated from myself by something", "I am separated from myself by anything" and "I am separated from myself by everything".
• 5) God looks at himself looking at himself looking at himself looking at himself looking at himself from the side: "I allow for restricted unrestriction". And he reinterprets the previous perspectives: "I allow for unrestricted effects", "I allow for restricted effects", "I allow for restricted causes", "I allow for unrestricted causes".
• 6) God looks at himself looking at himself looking at himself looking at himself looking at himself looking at himself from the side: "I am my principle to strive for the best". And he reinterprets the previous perspectives: "I am my principle to choose the better over the worse", "I am my principle to choose the good over the bad", "I am my principle to avoid extremes", "I am my principle to get more than what I need", "I am my principle to cling to what I have".

God thinks in parallel along all perspectives. He thinks all of the perspectives of a division of everything. God keeps going beyond himself - and beyond everything - into the slack beyond everything. He does this until the sevensome - the division of everything into seven perspectives - finally defines slack itself. Then he goes beyond that by going back to himself. So the question is: how to understand slack as the sevensome? and how to make use of what I have learned about the divisions in order to understand general structure?

Also, these unfolding structures may be considered as mediating communication between God and the God is good within us.

Notes on 4): Outreach is taking place. The differential is everything, anything, something, nothing. The knowledge that overcomes this differential is why, how, what, whether. Going forwards - as outreach - it is the perspective of the observer: God's will, good will, wisdom, eternal life. Going backwards - as the essence - it is the perspective of the thing: will, choice, anything, life. Outreach occurs from or to God, and from or to other. The divine levels are given by outreach from God, the human levels are given by outreach from other. (Consider how this all relates to unity, representations, structure, X - and perhaps the conjunctions.)

Note that the human outlook is given by the rightmost three perspectives, and what is left of that may be considered a Null from the human point of view. That Null includes, in the sevensome, the semiotic square - the basis for logic.

A division of everything arises when God takes up the corresponding counterquestion and responds with his own point of view, the answer of the heart. If he takes up the other's point of view, the answer of the world, then this gives rise to the next division of everything. For example, when God takes up the question Would it make any difference? from his own point of view - it makes no difference - then this generates the threesome, but when he takes up the other's point of view - it makes a difference - then this generates the foursome. See the table below!

I think that there is a general explanation for the unfolding of the divisions that can be found by taking up God's perspective and also our own, and considering the relationship.

• God extends beyond everything to what is not everything (and takes up the counterquestions, thereby generating the divisions).
• God extends beyond wishing to what is not wishing (and takes up the emotional responses, thereby generating the criteria).
• Everything extends beyond wishing to what is not wishing (and takes up the emotional responses, thereby generating the topologies).
• Wishing extends beyond love to what is not love (and takes up the trials, thereby generating argumentation).
• Everything extends beyond love to what is not love (and takes up the trials, thereby generating verbalization).
• God extends beyond love to what is not love (and takes up the trials, thereby generating narration).

The representations of everything are the properties of God. If we take each of them separately, then they are the characteristics of God, everything, wishing and love. God is self-sufficient, everything is certain, wishing is calm, love is loving. God is wider than everything, everything is wider than wishing, wishing is wider than love.

Each of the divisions from the onesome to the sixsome is determined by a pair of these levels which it addresses. At each level, the structure defines the relation between the two. And the next structure defines their separate expression. Apparently, this makes for a kind of bootstrapping. So, for example, the wishes of everything are structured by the threesome: what wishes, is wished, and the wishing. But the wishes of everything are given by the foursome. Likewise, God's wishes don't need a "wishing", what is wished occurs directly. His wish is to go beyond himself. But that going beyond himself is given by the threesome.

This means that, if we think of the Onesome as God's separation from himself, then we can think of the Nullsome as God's relationship with himself, his perspective (his activity?) And we may think of the Sevensome as the separation of God and love, so that love is in the people when they take up the concerns of others, it is the human perspective.

Note the key role of love in the foursome, fivesome, sixsome. Here we can think of love as support for life. Not eternal life (two concepts separate), but life (two concepts related). Life is the mixing of God and good, their inseparation. God asks, Would it make a difference? and the threesome arises. The answers from the heart are God's answers. Is the God who arises from the situation where there is no God the same as the original God? No, it would not make a difference, that is God's answer. So in the movement from "without God" to "with God" this is identifiying with God. But if it does make a difference, then that is the difference between without God and with God. And it is given by knowledge of nothing, something, anything, or everything. This understanding is given by eternal life, where God and good are separated, which is what God supports. But love supports life, which is the inseparatedness of God and good.

So the foursome arises from the Self which is the essence of goodness. The question is whether that Self can be a replacement for God. Do we choose Self, as the locus of good, or do we choose God? The answer depends on whether we go beyond ourselves. If we go beyond Self, then we find God. In this way, we find more than ourselves.

[http://www.ebible.org/bible/web/Genesis.htm Genesis 1:1-2:3]

In the beginning God created the heavens and the earth. Now the earth was formless and empty. Darkness was on the surface of the deep. God\92s Spirit was hovering over the surface of the waters.

God said, Let there be light, and there was light. God saw the light, and saw that it was good. God divided the light from the darkness. God called the light day, and the darkness he called night. There was evening and there was morning, one day.

God said, Let there be an expanse in the middle of the waters, and let it divide the waters from the waters. God made the expanse, and divided the waters which were under the expanse from the waters which were above the expanse; and it was so. God called the expanse sky. There was evening and there was morning, a second day.

God said, Let the waters under the sky be gathered together to one place, and let the dry land appear; and it was so. God called the dry land earth, and the gathering together of the waters he called seas. God saw that it was good. God said, Let the earth put forth grass, herbs yielding seed, and fruit trees bearing fruit after their kind, with its seed in it, on the earth; and it was so. The earth brought forth grass, herbs yielding seed after their kind, and trees bearing fruit, with its seed in it, after their kind; and God saw that it was good. There was evening and there was morning, a third day.

God said, Let there be lights in the expanse of sky to divide the day from the night; and let them be for signs, and for seasons, and for days and years; and let them be for lights in the expanse of sky to give light on the earth; and it was so. God made the two great lights: the greater light to rule the day, and the lesser light to rule the night. He also made the stars. God set them in the expanse of sky to give light to the earth, and to rule over the day and over the night, and to divide the light from the darkness. God saw that it was good. There was evening and there was morning, a fourth day.

God said, Let the waters swarm with swarms of living creatures, and let birds fly above the earth in the open expanse of sky. God created the large sea creatures, and every living creature that moves, with which the waters swarmed, after their kind, and every winged bird after its kind. God saw that it was good. God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let birds multiply on the earth. There was evening and there was morning, a fifth day.

God said, Let the earth bring forth living creatures after their kind, livestock, creeping things, and animals of the earth after their kind; and it was so. God made the animals of the earth after their kind, and the livestock after their kind, and everything that creeps on the ground after its kind. God saw that it was good. God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the birds of the sky, and over the livestock, and over all the earth, and over every creeping thing that creeps on the earth.God created man in his own image. In God\92s image he created him; male and female he created them. God blessed them. God said to them, Be fruitful, multiply, fill the earth, and subdue it. Have dominion over the fish of the sea, over the birds of the sky, and over every living thing that moves on the earth. God said, Behold, I have given you every herb yielding seed, which is on the surface of all the earth, and every tree, which bears fruit yielding seed. It will be your food. To every animal of the earth, and to every bird of the sky, and to everything that creeps on the earth, in which there is life, I have given every green herb for food; and it was so. God saw everything that he had made, and, behold, it was very good. There was evening and there was morning, a sixth day.

The heavens and the earth were finished, and all their vast array. On the seventh day God finished his work which he had made; and he rested on the seventh day from all his work which he had made. God blessed the seventh day, and made it holy, because he rested in it from all his work which he had created and made.

===Discussion and Analogues===

{{Andrius}}: I think this operation is what ChristopherLangan means by SelfDescription.

Veiksmu ir-vienas padalinimo visuma yra suvokiama kaip asmuo turintį savo požiūrį. Tad dalyvavimo trejybė suvokiama dalyviu Kodėl, kurį prijungiant prie trejybės gaunasi ketverybė. Tokiu būdu prie prie nulybės prijungiamas Dievantysis, prie vienybės tvarkantysis, prie dvejybės esantysis, prie trejybės dalyvaujantysis, prie ketverybės žinantysis, prie penkerybės sprendžiantysis, prie šešerybės atsakantysis ir prie septynerybės paklūstantysis. Paklūstantysis, tai Dievas, nulybė.

{{Andrius}}: ChristopherLangan writes of SelfDescription, and I think that is an analogue to my operation [AddOne +1].

7+1=0

ee also: BeginningVEnd

The {{Equation}} 7+1=0.

[http://www.ebible.org/bible/web/Rev.htm Revelations 1:8-20]

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.

1:9 I John, your brother and partner with you in oppression, Kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of Gods Word and the testimony of Jesus Christ. 1:10 I was in the Spirit on the Lords day, and I heard behind me a loud voice, like a trumpet 1:11 saying, *What you see, write in a book and send to the seven assemblies*: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and to Laodicea.

1:12 I turned to see the voice that spoke with me. Having turned, I saw seven golden lampstands. 1:13 And among the lampstands was one like a son of man,* clothed with a robe reaching down to his feet, and with a golden sash around his chest. 1:14 His head and his hair were white as white wool, like snow. His eyes were like a flame of fire. 1:15 His feet were like burnished brass, as if it had been refined in a furnace. His voice was like the voice of many waters. 1:16 He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its brightest. 1:17 When I saw him, I fell at his feet like a dead man.

He laid his right hand on me, saying, Dont be afraid. I am the first and the last, 1:18 and the Living one. I was dead, and behold, I am alive forevermore. Amen. I have the keys of Death and of Hades. 1:19 Write therefore the things which you have seen, and the things which are, and the things which will happen hereafter; 1:20 the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven assemblies. The seven lampstands are seven assemblies.

6+1=7

Sevensome: God is good

The sevensome is the structure that arises when God takes up the question: Am I doing anything about this?

The sevensome introduces the seventh perspective. Will is the unity of the seventh perspectives. It is the unity of the expressions of the will.

3+1=4

Foursome: God is his own separation

4) God looks at himself looking at himself looking at himself looking at himself from the side: "I am separated from myself by nothing". And he reinterprets the previous perspectives: "I am separated from myself by something", "I am separated from myself by anything" and "I am separated from myself by everything".

We have described God's point of view, and with regard to him there is nothing more to say. The threesome defines consciousness of God. However, the fact that God goes beyond himself (into the good) means that there may be a point of view beyond God. This is the point of view of good God. From that point of view there is more to explore. How does it find God? We may think of this as a perspective within us that may or may not seek God.

Structurally, this is a very important event with enormous complications. This is later reflected in the fact that the first four divisions have four representations - expressing the "going beyond" - and the latter four divisions have two representations - expressing the perspectives of God and good God. This is also the moment when the inversion effect occurs - what is nothing is imagined as everything (the unknown), what is everything is imagined as nothing (the heart). It is also reflected in the fact that structure is taking literally. Good God finds himself already within structure. Therefore he does not go beyond himself into structure, but simply takes it literally. In this way, the onesome, twosome, threesome are mapped to the foursome, fivesome, sixsome, and we do not have a counterpart for the nullsome until we come to the sevensome.

Here is the way that the four perspectives arise from reinterpreting understanding:

Understanding = going beyond oneself X to oneself Y.

• A) The one who understands = the one who will go beyond.
• B) The one who is understanding = the one who is going beyond.
• C) The one who is understood = the one who is gone beyond to.
• D) The one who is being = the one who is returning.
• A starts at X and ends at X.
• B starts at X and ends at Y.
• C starts at Y and ends at Y.
• D starts at Y and ends at X.
• Open = starts at X.
• Closed = starts at Y.
• Bounded = ends at X.
• Unbounded = ends at Y.

The one who is returning - good God returns to God - is separated by nothing! God overcomes everything to be God, and anything to be good God. Good God overcomes something - himself - to be good God, but nothing to be God! This is to say, it is a challenge for good God to find God because they are separated by nothing. This is perhaps the starting point for good God.

Origin of the foursome: wider purpose

• The foursome is the structure that arises when God takes up the question: What do I have control over? He thereby becomes the player of various roles. A human point of view is introduced, given by How and What, intermediate levels of knowledge. Human is the Other, that which takes up the point of view of everything, the point of view beyond God.
• Such a point of view beyond that of God is one that is within a system - the system that we have described - and may or may not be God. This is God trying to make sense of his situation, just as a human does, and understand: Who is he? This is the separation of the role (the perspective) from the overall outcome. This is the perspective of God within a system, which is to say, it is the "good" perspective.
• Love and wishing. Love opens up life, and that is the goodness of God, so opens up goodness and the Self. And the freedom of the Self generates structure. The freedom of the Self is given by the slack in its choice of God or self. Here there are four wishes. And they run across all of eternal life, but especially, all of life. (Life is what is beyond eternal life!) Life is the God in eternal life.
• God engages through the Trinity. The four levels arise so that God might engage us. He is thus the Father, Son and Spirit. These are roles that he plays, beyond his role as God.
• The equations "Eternal life is the goodness of God" and "the goodness of God is life" have four projections. These projections occur first as conjunctions that arise from "the goodness of God is life". This latter statement, looking backwards, makes sense only from the vantage point of a human witness, a godlet searching for God. These projections arise as equations, as comparisons, looking backwards. They are then reverted by the nonconjuncted equations, projections of "Eternal life is the goodness of God".
• The human vantage point has to do with the invariant: X is the unity of the representations of the structure of X. Which gives rise to the foursome, perhaps upon application to understanding.
• It is perhaps the relation between understanding and not understanding.

Origin of the foursome: four perspectives

• We may also think of these roles as arising if we attribute understanding (the link between the one who understands and the one who is understood) to either the one who understands or the one who is understood, and either before or after they go beyond themselves.
• Just as God is able to reject himself, so must Other choose, whether to allow that its point of view comes from beyond, or whether to be attached to itself. This is the choice of God (the spirit which takes up everything) over oneself (everything).
• Going beyond is outreach. God goes beyond to God. This is eternal life. :: God goes beyond to other (not God). This is God's will. :: other goes beyond to other. This is good will. :: other goes beyond to God. This is wisdom.
• Unbounded describes that which is yet to go beyond itself. :: Bounded describes that which has gone beyond itself. :: Open describes that which has not rejected itself. :: Closed describes that which has rejected itself.
• Roles that may be played. Unbounded and closed. This role knows nothing. It is the perspective of Whether. :: Bounded and closed. This role knows something. It is the perspective of What. :: Bounded and open. This role knows anything. It is the perspective of How. :: Unbounded and open. This role knows everything. It is the perspective of Why.
• Outreach is understanding of. Eternal life is understanding of life. :: God's will is understanding of will. :: Good will is understanding of choice. :: Wisdom is understanding of anything.
• This equation is represented in four ways by God looking through us back at himself. Whether there is eternal life? Eternal life. :: What is eternal life? Wisdom. :: How is eternal life? Good will. (Giving slack, giving up oneself for others) :: Why is eternal life? God's will.
• The greater the degree of reflection by God, the more we are able to participate of ourselves. Looking back, we see our capacity for engagement: as life, anything, choosing, will. Our capacity is given by God's wishing for nothing, something, anything, everything. Structure is given by his not wishing.
• Concepts are invariants under the expression "the unity of the representations of the structure of". God is the unity of the representations of the structure of God. :: Good is the unity of the representations of the structure of good. :: Eternal life is the unity of the representations of the structure of eternal life. :: Life is the unity of the representations of the structure of life.
• Can we choose the will of God over our own will? This is to choose God the Father over the self. :: Can we choose good will over our own choosing? This is to choose God the Son over the self. :: Can we choose wisdom over anything? This is to choose God the Spirit over the self. :: Can we choose eternal life over life? This is to choose God over self.

Directional structure of the foursome.

• Roles express God's working-in-parallel with himself, rejecting himself or not, and then going beyond himself. We conclude that, if What flows from How, then Whether flows from Why. This is the structure of the foursome.
• We can view character as going beyond itself into personality. And so we can view the heart as going beyond itself in the world. This gives the direction of the foursome.

Definitions

• Self. Choosing Self is to define everything with regard to self. Going beyond self is to define everything with regard to God. How do we go beyond self: We choose character over personality. By living generally, we allow the spirit from beyond to live through us, we acknowledge it. By allowing for others, and their spirit, we allow for God and his spirit.
• Knowledge Knowledge is what separates the state where there is no God, and the state where there is God. Knowledge of everything, anything, something, nothing.
• That which does not go beyond itself. Understanding goes beyond understanding. Beyond understanding is that which does not go beyond, but is of itself.
• Outreach Outreach distinguishes between the one who goes beyond, and the one who is gone beyond to. This is either God or not God. We identify God with our own answers, other with other answers.
• Unity. Unity is of itself.
• The structure for good will is perhaps the general structure. In particular, there are six perspectives or choosing, but there are eight perspectives for good will, as they include God and good.
• The will of God is the unity of good will, which is perhaps that God wants for all of the good, not only that good which is without bad.
• Understanding is not to be of one's self.
• Anything
• Life is the unity of the representations of anything. In other words, life is the coherence of anything. If we think coherently about anything, then we're thinking about life.
• There are six representations of anything. Four of them are representations of everything, and the other two are representations of slack.
• God is the unity of the four representations of everything. Good is the unity of the two representations of slack. Life is the unity of all of these six representations, they are the representations of anything.

Choice

• The choice is given by understanding vs. being understood, eternal life vs. life, forwards looking vs. backwards looking, the distinction of God and good or forcing them together.
• Choose God over one's self. Given the possibility that somebody may love us more than we love ourselves, are we willing to choose that hypothetical vantage point over ourselves?

Connections

• God and good. God goes beyond himself. He is more than himself. God is good in that God goes beyond himself. Good is the essence of God who has gone beyond himself. Good is its own center, its own sum. But good does not go beyond itself. And good does not cover all of God, but only God who has gone beyond himself. So God is good, but God is more than good.
• God and self. Likewise, slack is the essence of everything, but everything is more than slack. Identity is the essence of wishing, but wishing is more than identity. Perfection is the essence of love, but love is more than perfection. All of these essences are self. All that goes beyond is God. So this is about choosing God over self.
• God and life. God goes beyond himself from eternal life into life. He goes from the unbounded into the bounded. Eternal life is self together with God, they are unrelated. Life is self restricted to God, related to God.
• God, good, life, eternal life. God and good can be together, but they can also be separately. Life is the fact that they can be together. Eternal life is the fact that they can also be separately.
• God, good and life emerge, they are emergent properties of structure. Life emerges as the fact that God is good. Structures capture this fact to various degrees, they are the framework for life.

God's will is outreach across everything. Will is the essence found in everything. God's will is the understanding of will. Good will is outreach across anything. Choice is the essence found in anything. Good will is the understanding of choice. Wisdom is outreach across something. Anything is the essence found in something. Wisdom is the understanding of anything. Eternal life is outreach across nothing. Life is the essence found in nothing. Eternal life is the understanding of life.

Questions

• What is the difference or connection between the reversal effect (change in the direction of the twosome) and the inversion effect (God becomes the heart)?
• What is the slack, what is the error in the relation of God with God?
• How does the outreach from God/other to God/other relate to God going beyond the unbounded into the bounded?

2+1=3

Threesome: God is his own understanding

3) God looks at himself looking at himself looking at himself from the side: "I am understood by myself". And he reinterprets the previous perspectives: "I figure myself out" (="I am understanding myself") and "I understand myself".

God recognizes himself when he arises from not being. The two parallel tracks come together. God recognized, God recognizes, and God is recognized.

In other words, this is understanding. We may think of this as the Trinity: God the Father who understands, the Son who is the understanding and the Spirit who is understood. This structure expresses consciousness of God.

This is the structure that allows for engagement, for participation. In the spiritual world, God is at the center. But in the physical world, God makes room for all. All can participate through the physical world to engage the spiritual world. This takes place through three perspectives:

• taking a stand (in the spiritual world, going beyond it into the bounded, thereby generating structure)
• following through (by subordinating the physical world to the spiritual world, from within structure stepping out into representations)
• reflecting (in the physical world, recognizing from the representations that which went beyond itself, and ceding authority to it for unity)

In this way, all may participate in the physical world by subordinating it to the spiritual world. This is understanding, the activity of God. Activity is one's relationship with oneself, and God's activity is understanding.

It is an infinite three-cycle. Father, Son, Spirit are equal.

... the unity of the representations of the structure of the unity of the representations of the structure of the unity of ...

and so we have the equation that: God is the unity of the representations of the structure of God. And likewise for all concepts of our understanding. And concepts are precisely that which we may understand.

• Structure is participation through taking a stand. It indicates God in relationship. It expresses the system of perspectives that can be latched onto.
• Representations are participation through following through. They indicate the relationship between God in relationship, and God not in relationship. They view the entirety, but from the side.
• Unity is participation through taking a stand. It indicates God not in relationship. It is the essence of all the perspectives, that which is prior to them.

Representations are beyond structure; unity is beyond representations; structure is beyond unity.

2004.12.20 {{AndriusKulikauskas}}: The unfolding of the DivisionsOfEverything is a key part of [{{GodOutlook}} God's outlook].

Visumos atsiskleidimai: 0) yra dvasia 1) ta dvasia gali matyti "save" (Tuom yra poi&#363;ris. Tas "a" yra sandara, viskas. Tai bene trokimas.) 2) kitas gali imtis tos dvasios poi&#363;rio 3) tas kitas gali matyti dvasi&#261; - tas poi&#363;ris gali b&#363;ti atkreiptas &#303; j&#261; esan&#269;ios u sandaros (toks dvasios gaudymas yra trejyb&#279;s esm&#279;) 4) tas kitas poi&#363;ris gali matyti "save" (tai inojimas - apverstas trokimas) 5) ir dar kitas poi&#363;ris gali imtis to kito poi&#363;rio (kitas poi&#363;ris - ribotas, dar kitas poi&#363;ris - laisvas) 6) tas dar kitas poi&#363;ris gali b&#363;ti atkreiptas &#303; t&#261; "kit&#261;" esant&#303; u sandaros (dar kitas gali laikytis kitojo d&#279;snio) 7) tas kitas poi&#363;ris gali atsisakyti "sav&#281;s" (savo d&#279;snio) ir vietoj jo priimti anojo poi&#363;r&#303; (lai jisai gyvena d&#279;sniais) 8) dvasia gali imtis ito sav&#281;s atsisakymo - tai ir yra dvasia.

M&#261;stau toliau, kaip Dievas ir mogus susikalba. Man dabar r&#363;pi &#303;sivaizduoti (kiek mano vaizduot&#279; be&#303;stengia) kaip Dievui viskas atrodo. A manau, kad jis vis ieina u sav&#281;s, ir tokio b&#363;du atsiranda sandaros, visko padalinimai.

0) &#302;sivaizduokime, Dievas yra vienas - be jokios logikos, buvimo, prasm&#279;s, sandaros, laiko, pradios, skai&#269;iaus, savasties, savybi&#371;.

Kaip &#303;sivaizduojame jo tokio veikl&#261;? Ar jisai veikia? Matyt, kad taip. Juk i kur mes ir pasaulis? K&#261; jisai veikia? &#302;sivaizduoju, jisai visk&#261; padalina &#303; poi&#363;rius ir juos priepastato, tad ikyla sandaros. Kaip jisai veikia? Jisai ieina u sav&#281;s, i riboto &#303; neribot&#261;, ir aplamai, jis vis ieina &#303; visum&#261;. Ko jisai veikia? I netur&#279;jimo k&#261; veikti. D&#279;l to jis veikia visomis &#303;manomomis kryptimis.

1) Dievas ieina u sav&#281;s i neriboto &#303; ribot&#261;, tai yra, &#303; sandar&#261; - &#303; visk&#261;. "A pats save apibr&#279;iu". Tas "save" yra Dievo sandara - viskas. Jis ta&#269;iau nesitapatina su savo sandara, kaip kad mes save laikome viskuo. Jis yra dvasia pirm sandaros. 2) Jis v&#279;l ieina &#303; visum&#261;: Jis leidia, kad ta sandara b&#363;t&#371; ne vien jo, o ir kit&#371; - net ir jam nesant. "A esu, tad esu" bet taip pat nauja visuma: "A nesu, bet visvien esu" ikylanti &#303;sileidus kit&#261;. 3) Jis v&#279;l ieina &#303; visum&#261;: Jis leidia, kad anas ne tik i&#363;r&#279;t&#371; jo akimis, bet ir i&#363;r&#279;t&#371; &#303; j&#303;: "A suvokiu", "A esu besuvoki&#261;s" ir taip

nauj&#261; visum&#261;: "A esu suvoktas" kuriuo kitas supranta jo suvokim&#261;. Atsiranda sandari sandara, trejyb&#279; (suvokiantis, susivokiantis, suvoktasis) kurioje igyvenantis (mes) gali aminai suktis. Anas neskiria sav&#281;s nuo Dievo, o sutampa su juo, tad pabunda. 4) Jis v&#279;l ieina &#303; visum&#261;: Jis leidia, kad anas i&#363;r&#279;t&#371; &#303; save. Anas tame i&#363;r&#279;jime yra atskirtas nuo sav&#281;s viskuo, betkuo, kakuo - o visumoje niekuo. "A nuo sav&#281;s niekuo neatskirtas" 5) Jis v&#279;l ieina &#303; visum&#261;: Jis leidia, kad anas matyt&#371; u sav&#281;s. Matomas ir matantis gali b&#363;ti riboti ar neriboti. Utat toksai suvokimas yra "laisv&#279; nelaisv&#279;je". 6) Jis v&#279;l ieina &#303; visum&#261;: bene jis leidia, kad anas &#303;sileist&#371; kit&#261;. Taip atsiranda d&#279;sniai, gyvenimas jais. D&#279;sniu anas perleidia betkam savo gyvenim&#261;, nes jo ieities takas gl&#363;di d&#279;snyje. O tas d&#279;sni&#371; d&#279;snis yra "a renku geriausi&#261;". 7) Jis v&#279;l ieina &#303; visum&#261; - ir kartu su juo mogus - ir leidia anam (mogui) kalbinti kit&#261; (mog&#371; - bet tuo pa&#269;iu ir Diev&#261;). 8) Kalbintojas gali &#303;sileisti (esam&#261; ar tariam&#261; - nesvarbu) Diev&#261;. Manau tada visos sandaros gri&#363;va ir gr&#303;tame prie to pradinio tako, kada i ties&#371; yra vien Dievas.

Bandysiu it&#261; pasak&#279;l&#281; igryninti nes manau tai yra pagrindas daugyb&#279;s sandar&#371; kuriomis dirbu, pirmiausia visko padalinim&#371;.

iuos Dievo "&#303;vykius" manau galima suprasti ir kaip "dienas" kuriomis Dievas suk&#363;r&#279; pasaul&#303;.

Keletas pastab&#371;: - manau naujas poi&#363;ris atsiranda kada Dievas naujai pagauna visum&#261; - tuo ingsniu tenka nauju kampu perm&#261;styti visus esamus poi&#363;rius - jis suvokia visum&#261; pasidalindamas jos poi&#363;riais su kitu ir tokiu b&#363;du atsipl&#279;ia nuo j&#371; ir gali juos visus apr&#279;pti nauju poi&#363;riu - tas anas yra ta&#269;iau paskend&#281;s toje sandaroje ir nemoka i jos il&#303;sti - tas anas nemoka sav&#281;s atskirti nuo sandaros ir utat negali dalintis savo poi&#363;riais su kitais - utat sandaroms did&#279;jant mogus s&#261;moning&#279;ja ir jam susidaro s&#261;lygos kalbinti ir tuo jau pa&#269;iam dalintis savo poi&#363;riu, priimti kito poi&#363;r&#303; ir galiausia &#303;sileisti Dievo poi&#363;r&#303;

Berods naujasis poi&#363;ris vis vienija aplinkybes kur Dievas yra ir kur jo n&#279;ra.

Br&#279;in&#303; rasite &#269;ia: http://www.ms.lt/lt/index.php3?request=displaypage&NodeID=139

A apm&#261;stysiu eis d&#279;snius. Manau, kad kiekvienas d&#279;snis yra susij&#281;s su vienu i nauj&#371;j&#371; poi&#363;r&#371;. Pavyzdiui: - rinkti geresn&#303; vietoj blogesnio = laisv&#279; vietoj nelaisv&#279;s - rinkti ger&#261; vietoj blogo = inojimas vietoj neinojimo - vengti kratutinum&#371; = suvoktas vietoj nesuvokto - gauti daugiau = b&#363;ti vietoj neb&#363;ti - laikytis turimo = apibr&#279;tas vietoj neapibr&#279;to Reiks pam&#261;styti.

Noriu grie&#269;iau im&#261;styti, kaip paingsniui &#303;sileidiamas kitas (vienybe, dvejybe, trejybe), ir kaip tai pasikartoja pasii&#363;r&#279;jimais &#303; save (ketverybe, penkerybe, eerybe).

Andrius

Andrius Kulikauskas Min&#269;i&#371; sodas ( 12:08 Nov 24, 2004 )

Panašu, kad požiūrio priėmimas, jo pridėjimas +1, įveda atskirumą:

• savastis atskiria Dievą nuo Dievo
• širdis atskiria savastį nuo Dievo
• kitas atskiria širdį nuo Dievo
• Dievas skiria kitą nuo Dievo

2004.11.19 {{A}}: Kaip ketveryb&#279; virsta penkerybe tau i\9Aeinant v&#279;l i\9A u\9E sav&#281;s? {{D}}: A\9A vis naujai apimu visum&#261;. Ji yra ten kur sueina laisv&#279; ir nelaisv&#279;. Laisv&#279; yra ten kur a\9A esu, nelaisv&#279; kur man&#281;s gali neb&#363;ti.

2004.06.16 {{A}}: Kaip suprasti operacij&#261; +1? {{D}}: A\9A esu visakame.

Parsiųstas iš http://www.ms.lt/sodas/Mintys/IrVienas
Puslapis paskutinį kartą pakeistas 2022 rugsėjo 15 d., 14:18