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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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redaguoti

  • Kaip suprasti "laikantysis"? Ir kaip tai siejasi su "parankiniu"?

Dabartis, tai sutapimas. Sutapimas išnyksta laike, jei priežastis ir pasėkmės atskiriamos dabarties.

Penkerybė yra du teigiamai apibrėžti požiūriai - dvejybė, du neigiamai apibrėžti požiūriai - dvejybė, ir jų poslinkis - bendras tačiau skirtingom kryptim, žiūrinti ar teigiamai-vidumi ar neigiamai-išore.

Penkerybė - laikas-erdvė - lokališkumas (dangaus karalystė).

Penkerybė išsako ribą tarp savęs ir pasaulio.

Dabartis (ar riba) sieja dvi laiko (ar erdvės) kryptis. Dabartimi, aš esu priežastis, aprėptis, kuria pasekmė tampa tokia būtent dabar, mano aprėptyje. Užtat ir sutampa priežastis (už aprėpties) ir padarinys (aprėptyje).

Ar galime laukti amžinai? Tolimu laiku (nekiekviena priežastis jau turėjo savo pasekmes) galime laukti ilgiau nė gyvenimiška.

(Šviesuolių bendrystės) kūryba vis turiningiau skaido erdvę, sandarą. O susikalbėjimas vyksta laiku. Pavyzdžiui, muzika, kalbos vyksta laike. Bet gaidų šaltiniai išsiskiria erdvėje.

Penkerybė - pakeičia santykį su savo aplinka

  • kryptį iš savęs (artimos ateities) į savo aplinką (artimos praeities) - kuriuo esame grindžiami, paaiškinami
  • pakeičia į naują kryptį iš savo aplinkos (tolimos praeities) į save (tolimą ateitį) - kuriuo esame kuriami toliau, tad ir patys galime įsijungti, įsiterpti į savęs kūrybą

Penkerybė yra brandos sandara, kuria apibrėžtumas (artima ateitis -> artima praeitis) pakeičiamas neapibrėžtumu (tolima praeitis -> tolima ateitis). Tai dvejybės krypties apvertimas. Bręstame priimdami daugiau dviprasmybės, gyvendami labiau klausimais nė atsakymais. Bręstame laiku ir erdve. Neapibrėžtumas yra tolimoje ateityje, dar neįvykusioje, neišsipildžiusioje, tad atskirtoje nuo tolimos praeities. Vėlgi, tai skirtumas tarp "amžinojo gyvenimo" ir "gyvenimo". Branda veda iš gyvenimo (atgal) į amžiną gyvenimą (pirmyn).

Neurons that fire together wire together. Neuronai visi siunčia signalus, tik vieni daug rečiau, kiti daug dažniau.

Penkerybė išsako, kaip santvarka susiskaido į artimesnę ir tolimesnę aplinką (praeitį ir ateitį). Penkerybė išsako dvasios santykį su sandara (kaip kad išeinant už savęs), išsako santykį su posantvarka, tai yra, su mažesnės apimties santvarka. Taip kad sukuriama geometrija reikalinga lūkesčiams, reikalinga dangaus karalystei, reikalinga lygčiai 5+3=0. Parinktys (initial conditions) esant laiko simetrijai (determinizmui) nusako tiek praeitį, tiek ateitį. Tad skirtumas tarp priežasties ir pasekmės (laiko kryptingumas) yra kas kita, yra santykis tarp tos dvasios (priežasties) už santvarkos ir tai kas joje, jos sandaros. Tad klausimas, kaip sustatoma, apibrėžiama ir išlaikoma posantvarka. Tai laikinas dalykas. Užtat laiko (ir erdvės) kryptis grindžiama taip: žinojimas seka nežinojimą. Tad "kiekviena pasekmė turi savo priežastį" seka "dar ne kiekviena priežastis turėjo savo pasekmes", tai kryptingumas penkerybėje. Tai yra 4+1=5, ryšys tarp žinojimo ir sprendimo.

Dievo laiko kampai (ateitis, praeitis, mūsų laisva valia, likimas) priklauso nuo trejybės. O mes sujungiame tuos laiko kampus. Dievas yra vienas mumis.

The fivesome is the [DivisionsOfEverything division of everything] into five perspectives. This structure defines issues of decision. The fivesome has two representations: time and space. The main idea is that every effect has a cause, but not every cause has yet had its effect. Our practical perspective takes us from the effect (that we wish or not) backwards to its cause. In the case of time, this takes us from the immediately relevant "near future" to the immediately relevant "near past". However, as the distance between effect and cause becomes greater and greater, at a certain reversal point we start to concern ourselves with causes that have not yet had their effects, we take up a theoretical perspective. In the case of time, we go from a "distant past" towards a "distant future". Instead of particular cause-effect relationships, with effect leading back to cause, we now consider general cause-effect relationships, with cause taking us forward to effect. What drives this reversal is that in leading backwards, effect and cause are of the same kind, both are defined, but when we move forwards, cause and effect are of different kinds, because the cause is defined and the effect is not defined. It takes more energy for our minds to think of perspectives as the same rather than as different. Therefore our mind moves readily from the practical to the theoretical direction of causality. As it does so, there is a reversal point where either direction makes sense. In the case of time, this is the "present". The key to all decision making is the existence of this reversal point, because it says that we can move from one direction to another in a continuous manner, there being a point where both directions coexist. At that "point of decision" we can straightforwardly switch directions, we can "make a decision" as to whether we're looking to cause an effect, or effect a cause. In other words, the fivesome is what allows for continuity, which is key for decision making. We can also represent this spatially, where causes are understood as being outside of effects. Whether or not there is a "system boundary" - a reversal point - depends on whether or not the effect is already defined. If the effect is already defined, then there is no system boundary between it and its cause, but if it is not defined, then there is a system boundary between it and its cause. Also, I think that the fivesome describes the "reflection effect" by which reflection reverses mental movement, but I still need to work this out. [3/01, Andrius Kulikauskas]

The fivesome's directions are God's from question to answer (eternal life) and Human's from answer to question (life).

4+1=5

See also: {{Foursome}}, {{Fivesome}}, AddOne, LogicOfJesus, GrowthOfConcern, MergingPerspectives, LogicOfHeartAndWorld


Fivesome: God is his own restriction

The fivesome is the structure by which God makes better sense of his situation. It arises when God asks himself Am I able to consider the question?

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".

This is the relationship between what we know and don't know.

  • If what we don't know becomes what we know, then we learn, and this is good.
  • If what we know becomes what we don't know, then we suspect, and this is bad.

What we know is given by: "every effect has had its cause". What we don't know is given by: "not every cause has had its effect". And then there is the relationship between what we know and don't know, so they are parallel, and either one may lead to the other.

So the fivesome brings together the known effect, the known cause, the unknown cause, the unknown effect and the point of ambiguity.

There are representations in terms of time and space. In time, there is a definite move from the unknown to the known. In time, there is only learning. This gives God's perspective, where he is not able to consider the question. God does not go back on what he knows. But in space, there is a possible move from the known to the unknown. In space, things may be suspect. The known system, with the known cause and known effect, may become unknown if it is understood within a larger system. This is the human perspective.

This is a going beyond, but within the system, across a boundary.

To go from unknown to known is to increase scope. To go from known to unknown is to decrease scope.

We find the known in our knowledge of everything, anything or something. We find the unknown in our knowledge of anything, something or nothing.

The unknown that came from the known is bad will (evil), error (sin), loss (death).

Here are some thoughts on the fivesome:

  • God's answer is No, I am not able to consider the question. In this sense he is reasonable.
  • Love is support for life. Life is the fact that God is good. God cares not only for eternal life, but he also cares for life.
  • This is about the choice of eternal life over life. Looking forward or backward.
  • This has to do with increasing scope, growth of God's concern.
  • This has to do with the righteous and the wicked behavior, as given by Jesus' reasoning. The fivesome can be applied to each of these reasonings.
  • This has to do with God allowing for error. To what extent can there be error as God (or a person) attempts to figure himself out? To what extent is it reversible? In this sense, God is not able to consider the question.
  • This has to do with responsibility for slack. The freedom of the Self opens up 6 pairs of levels.
  • Human participation is opened up by the variety of expression of slack.
  • This is about going beyond oneself, by one who is in structure, perhaps trying to go out of structure by increasing scope? Going beyond one's knowledge, to wider knowledge, in order to figure oneself out. A "better" perspective.

Structural note: This structure relates love and everything.

God is good. Understanding this is eternal life. Eternal life is the goodness of God.

Understanding unfolds from God. Understanding concludes that God is good.

We may take as given that God is good, and work backwards, towards God. We assume the goodness of God, we look backwards, and we realize that life is the goodness of God. Life is the fact that God is good. Or we may take God as given, and work forwards, towards the goodness of God. God looks forwards to eternal life, and we may believe that eternal life is the goodness of God. Eternal life is the understanding that God is good. [Compare looking and "seeing" backwards with looking and "not seeing" forwards].

Life is the degenerate union of two concepts, goodness and God, in that it is a third concept which expresses their coming together, but does not consider each of them separately. Life is an abbreviation. Good and God are in life, but it does not know that.

Eternal life is the nondegenerate union of two concepts, goodness and God, in that it brings them together, but keeps them distinct, and may consider how each participates separately. Good and God are in life, and it knows both of them.

This is a key difference, and it is all in the mind, and difficult to talk about. The mind likes to collapse concepts. But there is wisdom in keeping them distinct. We look backwards, and think that "every effect has had its cause". But God looks forwards, and thinks that "not every cause has had its effect". [Consider the two axes of the foursome, fivesome, sixsome.] We look backwards, as if looking at God, as if at death, our own disintegration, rather than forward towards our further co-creation.

God's view forwards is that of increasing slack. Our view backwards is that of decreasing slack. God sees the equation: Eternal life is the goodness of God. And this is the sense in which God truly is good. We see the equation: The goodness of God is life.

  • Laikas veda į nežinojimą ir į ateitį, iš žinojimo į nežinojimą (!) Užtat laikas apibrėžia nežinojimą, ir apibrėžia būtent santvarkoje, ne už jos.
  • Laike - ne anapusybėje.
  • Laikas ir erdvė, nežinojimas ir žinojimas.
  • Sprendimas (laikas/erdvė) leidžia suvokti ribotumą, sąlygas.
  • Atmintis - sąvoka leidžia mums išplėsti laiką, o erdvę?
  • Penkerybė sukuria sąvokų pasaulį, o šešerybe ryškėja ar jisai teisingas. Ar teisingai atspindi, atvaizduoja? O septynerybe Dievas gali gyventi žmogumi, atspindyje.
  • Nevisada gali matyti plačiau, kaip bus po visko.

Penkerybės atvaizdai

See: {{Fivesome}}, {{Representations}}

The representations of the fivesome are:

  • {{Time}} = the outlook of the {{Observer}}
  • {{Space}} = the outlook of the ObservationalPlane

ChristopherLangan writes that an act is a temporal process, and self-inclusion is a spatial relation. The act of self-inclusion is therefore "where time becomes space". He also relates time and {{Self}} in his parable A Very Brief History of Time.

Conic sections, eccentricity. Apskritimas yra kaip taškas.

https://en.wikipedia.org/wiki/File:Eccentricity.svg

Short exact sequence.

Heidegeris aptaria Čia-esantį, Da-sein, tai Aš - Dievas išėjęs už savęs į save. Tai Dievo Sūnus, susigaudantis, jog jisai yra Dievas.

Vilija Bortkevičienė: problema, priežastis, pasekmė, išeitis, tikslas. Kaip tai susiję su ketverybe?

2005.04.16 {{A}}: Kaip man suvokti penkerybė? {{D}}: Mano širdis ieško tavosios. {{A}}: O kaip tai susiję su meile? {{D}}: Tai yra įsijautimas, �ingsnis prie� meilę.

2005.03.14 {{A}}: Kaip suvokti penkerybę? {{D}}: Kas nors bando tave pasiekt ir paliest ir tu galvoji ar įsileisti. {{A}}: Kaip apsisprendi? {{D}}: �iūri ar sprend�iat kartu ar atskirai. {{A}}: Geriau kartu. {{D}}: Taip.

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Puslapis paskutinį kartą pakeistas 2017 kovo 21 d., 17:15
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