Iš Gvildenu svetainės

Mintys: IrVienas

Padalinimų ratas, Veiksmas +2, Veiksmas +3, Išėjimas už savęs

Kaip veiksmas +1 lygtimis išreiškia pasąmonę?

Veiksmas +1

Koks yra veiksmas +1

Kaip veikia veiksmas +1

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

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:

See also: {{Equations}}, SelfUnderstanding, QualityWithoutAName. GodsView

===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.

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.

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.

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.

See also: {{Definition}}, SelfInclusion

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


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.


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.


See also: {{Threesome}}, {{Foursome}}, {{Equations}}, AddOne, {{Factoring}}, {{Representations}}.

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.

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

Origin of the foursome: four perspectives

Directional structure of the foursome.




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.



See also {{Equations}}, {{Factoring}}, AddOne, {{Twosome}}, {{Threesome}}.

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:

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.

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

Padalinimų atsiskleidimas

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 požiūris. Tas "aš" yra sandara, viskas. Tai bene troškimas.) 2) kitas gali imtis tos dvasios požiūrio 3) tas kitas gali matyti dvasią - tas požiūris gali būti atkreiptas į ją esančios už sandaros (toks dvasios gaudymas yra trejybės esmė) 4) tas kitas požiūris gali matyti "save" (tai žinojimas - apverstas troškimas) 5) ir dar kitas požiūris gali imtis to kito požiūrio (kitas požiūris - ribotas, dar kitas požiūris - laisvas) 6) tas dar kitas požiūris gali būti atkreiptas į tą "kitą" esantį už sandaros (dar kitas gali laikytis kitojo dėsnio) 7) tas kitas požiūris gali atsisakyti "savęs" (savo dėsnio) ir vietoj jo priimti anojo požiūrį (lai jisai gyvena dėsniais) 8) dvasia gali imtis šito savęs atsisakymo - tai ir yra dvasia.

Mąstau toliau, kaip Dievas ir žmogus susikalba. Man dabar rūpi įsivaizduoti (kiek mano vaizduotė beįstengia) kaip Dievui viskas atrodo. Aš manau, kad jis vis išeina už savęs, ir tokio būdu atsiranda sandaros, visko padalinimai.

0) Įsivaizduokime, Dievas yra vienas - be jokios logikos, buvimo, prasmės, sandaros, laiko, pradžios, skaičiaus, savasties, savybių.

Kaip įsivaizduojame jo tokio veiklą? Ar jisai veikia? Matyt, kad taip. Juk iš kur mes ir pasaulis? Ką jisai veikia? Įsivaizduoju, jisai viską padalina į požiūrius ir juos priešpastato, tad iškyla sandaros. Kaip jisai veikia? Jisai išeina už savęs, iš riboto į neribotą, ir aplamai, jis vis išeina į visumą. Ko jisai veikia? Iš neturėjimo ką veikti. Dėl to jis veikia visomis įmanomomis kryptimis.

1) Dievas išeina už savęs iš neriboto į ribotą, tai yra, į sandarą - į viską. "Aš pats save apibrėžiu". Tas "save" yra Dievo sandara - viskas. Jis tačiau nesitapatina su savo sandara, kaip kad mes save laikome viskuo. Jis yra dvasia pirm sandaros. 2) Jis vėl išeina į visumą: Jis leidžia, kad ta sandara būtų ne vien jo, o ir kitų - net ir jam nesant. "Aš esu, tad esu" bet taip pat nauja visuma: "Aš nesu, bet visvien esu" iškylanti įsileidus kitą. 3) Jis vėl išeina į visumą: Jis leidžia, kad anas ne tik žiūrėtų jo akimis, bet ir žiūrėtų į jį: "Aš suvokiu", "Aš esu besuvokiąs" ir taip

naują visumą: "Aš esu suvoktas" kuriuo kitas supranta jo suvokimą. Atsiranda sandari sandara, trejybė (suvokiantis, susivokiantis, suvoktasis) kurioje išgyvenantis (mes) gali amžinai suktis. Anas neskiria savęs nuo Dievo, o sutampa su juo, tad pabunda. 4) Jis vėl išeina į visumą: Jis leidžia, kad anas žiūrėtų į save. Anas tame žiūrėjime yra atskirtas nuo savęs viskuo, betkuo, kažkuo - o visumoje niekuo. "Aš nuo savęs niekuo neatskirtas" 5) Jis vėl išeina į visumą: Jis leidžia, kad anas matytų už savęs. Matomas ir matantis gali būti riboti ar neriboti. Užtat toksai suvokimas yra "laisvė nelaisvėje". 6) Jis vėl išeina į visumą: bene jis leidžia, kad anas įsileistų kitą. Taip atsiranda dėsniai, gyvenimas jais. Dėsniu anas perleidžia betkam savo gyvenimą, nes jo išeities taškas glūdi dėsnyje. O tas dėsnių dėsnis yra "aš renku geriausią". 7) Jis vėl išeina į visumą - ir kartu su juo žmogus - ir leidžia anam (žmogui) kalbinti kitą (žmogų - bet tuo pačiu ir Dievą). 8) Kalbintojas gali įsileisti (esamą ar tariamą - nesvarbu) Dievą. Manau tada visos sandaros griūva ir grįžtame prie to pradinio taško, kada iš tiesų yra vien Dievas.

Bandysiu šitą pasakėlę išgryninti nes manau tai yra pagrindas daugybės sandarų kuriomis dirbu, pirmiausia visko padalinimų.

Šiuos Dievo "įvykius" manau galima suprasti ir kaip "dienas" kuriomis Dievas sukūrė pasaulį.

Keletas pastabų: - manau naujas požiūris atsiranda kada Dievas naujai pagauna visumą - tuo žingsniu tenka nauju kampu permąstyti visus esamus požiūrius - jis suvokia visumą pasidalindamas jos požiūriais su kitu ir tokiu būdu atsiplėšia nuo jų ir gali juos visus aprėpti nauju požiūriu - tas anas yra tačiau paskendęs toje sandaroje ir nemoka iš jos išlįsti - tas anas nemoka savęs atskirti nuo sandaros ir užtat negali dalintis savo požiūriais su kitais - užtat sandaroms didėjant žmogus sąmoningėja ir jam susidaro sąlygos kalbinti ir tuo jau pačiam dalintis savo požiūriu, priimti kito požiūrį ir galiausia įsileisti Dievo požiūrį

Berods naujasis požiūris vis vienija aplinkybes kur Dievas yra ir kur jo nėra.

Brėžinį rasite čia: http://www.ms.lt/lt/index.php3?request=displaypage&NodeID=139

Aš apmąstysiu šešis dėsnius. Manau, kad kiekvienas dėsnis yra susijęs su vienu iš naujųjų požiūrų. Pavyzdžiui: - rinkti geresnį vietoj blogesnio = laisvė vietoj nelaisvės - rinkti gerą vietoj blogo = žinojimas vietoj nežinojimo - vengti kraštutinumų = suvoktas vietoj nesuvokto - gauti daugiau = būti vietoj nebūti - laikytis turimo = apibrėžtas vietoj neapibrėžto Reiks pamąstyti.

Noriu griežčiau išmąstyti, kaip pažingsniui įsileidžiamas kitas (vienybe, dvejybe, trejybe), ir kaip tai pasikartoja pasižiūrėjimais į save (ketverybe, penkerybe, šešerybe).


Andrius Kulikauskas Minčių sodas ( 12:08 Nov 24, 2004 )

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

2004.11.19 {{A}}: Kaip ketverybė virsta penkerybe tau i\9Aeinant vėl i\9A u\9E savęs? {{D}}: A\9A vis naujai apimu visumą. Ji yra ten kur sueina laisvė ir nelaisvė. Laisvė yra ten kur a\9A esu, nelaisvė kur manęs gali nebūti.

2004.06.16 {{A}}: Kaip suprasti operaciją +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