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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



See: Separate, Position, Heart, {{Redundancy}}, {{Slack}}, {{Views}}, BeingOneWith, GoingBeyondOneself


Coinciding is...

  • the shift of reference from Perspective to Position by removal of [ThisWiki:Contexts Context]
  • BeingOneWith
  • the Love which allows Spirit to be in Structure for coinciding keeps spirit free within structure
  • the receding of expression, it is our creativity
  • the fullness of God, of human and of other, as they are related.
  • God's Self which he ever goes beyond by coinciding with all who might ever go beyond themselves.
  • Empathy.
  • the unexpressed (?)

The unfolding of coinciding is driven by love as the question Who is coinciding? and the reply I am coinciding whose meaning keeps shifting. This question goes beyond as a call to all regardless of context to coincide. It thereby includes us as expressions of what is prior to our own context. We are the ones in context who are coinciding, and so we acknowledge what is prior to context that reaches out through us. Within any context the question Who is coinciding? orientates us to take up the position that is beyond context and coincide along with it, and thus reaching out along with it from what is before our context out to a context beyond ours. Yet the same question ever heightens the separation between lover and loved which is the context that the one must cross to reach out to the other.


The position of Other is progressively defined until it is Coinciding as SelfCoinciding. Understanding is the degree of SelfCoinciding as given by the separation which there can be between one (as Observer) and their Self (as ObservationalPlane) when the latter is taken as Other with which they coincide and which distinguishes the two. Understanding is thus the relationship between Love, which evokes Self, and Truth, which introduces Other. Love, whose question Who is coinciding? drives the Unfolding Structure of the position, coincides with Truth, whose reply I am coinciding drives the Collapsing Spirit of the one who takes up the position. This happens by completely unfolding the position so that it is definite to the point of establishing an Other for whom having a position and taking it up are one and the same, and then expanding the significance of this Other's self-coinciding until it characterizes the full scope of the position. The I shifts step by step from the one who is going beyond to their Self, the Other they are going beyond to, with whom they are coinciding, until it is the Other that is coinciding. This is the shift from GodTheFather to God.

We can thus add context upon context, which makes the coinciding ever more definite as to who is coinciding with whom. The question Who is coinciding? makes explicit what separates us. It has truths grow from soft to hard as follows.

  • The question Who is coinciding? evokes a Context where positions are separated by Divergences with regard to the DefaultPosition. We take this up as Structure.
  • The question Who is the one who is coinciding? evokes a Context of Context where positions are separated by Distinctions as to what is implicit within them. We take this up as Representation.
  • The question Who is the one who is the one who is coinciding? evokes a Context of Context of Context where positions are separated as Divisions of a whole. We take this up as Unity.
  • The question Who is the one who is the one who is the one who is coinciding? evokes a Context of Context of Context of Context where our positions are no longer separated because through slack we have let go of them and handed them over to an Other for whom they are all the same.

These questions define as God the lover who is prior to all contexts. They ask, who is there to coincide with?

  • In the context of God: One is coinciding. With none. The expression itself. (A truth about everything)
  • In the context of the context of God: Not all are coinciding. With God. (A truth about anything)
  • In the context of the context of the context of God: Not one is coinciding. With God and Human. (A truth about something)
  • In the context of the context of the context of the context of God: All are coinciding. With God, Human and Other. (A truth about nothing)

Once we have defined the Other, then the questions become:

  • Who is the self who is coinciding?
  • Who is the one who is the self who is coinciding?
  • Who is the one who is the one who is the self who is coinciding?
  • Who is the one who is the one who is the one who is the self who is coinciding?

So now the structure evokes the spirit, whereas before the spirit evolved the structure.

If we think of the self as that which coincides with other, we have:

  • Who coincides with other?
  • Who is the one who coincides with other?
  • Who is the one who coincides with the one who coincides with other?
  • Who is the one who coincides with the one who coincides with the one who coincides with other? (God.)

The Other arises through slack, but how? The Other, by way of slack, unfolds along with structure as the one who can take it up.

What relates coinciding and separating? Both coinciding and separating.

The shift from generating structure to coinciding in spirit is the shift from Love as creating a perspective to Truth as the taking up of a perspective. When the perspective is completely defined then it is that of Other because Other is always alongside. But that perspective of the Other alone beyond our reach is in fact the unifying perspective where structure and spirit are the same and so with reference to this fourth and highest context which we cannot access directly, we are able to switch to the taking up of the perspective, which we take up as other, and then broaden out until we identify other with all of God.

Slack is what allows for the separation to be overcome, and makes for love and life as increasing and decreasing slack.

Knowledge may interfere with knowledge, thus it is vital then to submit to that which is before context and which is open to all knowledge. We are often offered knowledge that will hinder other knowledge. This is the dilemma where we as humans fail.

Coinciding may be through submission to God as in the case of the languages, but it may also be less asymmetrically defined, more softly defined. It is the position by which we are participants rooted in what is beyond context.

The Other is God made explicit, the ultimate Loved for the ultimate Lover, for whom we are intermediaries.

This is the shift from GodTheFather (Observer) to God who is the Trinity.

Knowing is the understanding of one's separation, one's context, one's limits. Knowing is the response to the question Who is coinciding?

Who is coinciding? makes all explicit, context, structure,thus decreasing slack. Who is there to coincide with? makes all implicit, spirit, thus increasing slack.

The question of who is there to coincide with has us go through the gate of starting with the interpreter God (the Father), then the interpretation Human (the Son) and finally, the interpreted Other (the Spirit).

Recall the wholeness preserving transformation of Christopher Alexander.

As structure unfolds through love, the Other is taken as a partner alongside, until there is only room for one with that Other, and then beyond that is the fourth context where there is only other - so that perspective (structure) and taking up perspective (spirit) are the same - and then this Other as reference point and now spirit is brought back wider and wider all the way to God so that God is the implicit in this explicit Other.

God loves all (in every way) and that can be coordinated only by truth which arises as we love each other. When we forgive each other our wrongs, then that does not fit within a context and that pulls us out of context. This is the nature of the negative six commandments, they show that by addressing our wrongs we can pull away from ourselves into God. Just as the positive four commandments show that God goes beyond himself into us, that we flow out of him.

Given a context, coinciding is expressed as the going beyond of that context. As my position, it is in the context of "me" (of "I"), and so it is the coinciding of "going beyond myself" as given by my situation (which breaks up the expression in terms of going beyond myself), my wish (which provides direction to the expression in terms of going beyond myself) and my activity (which allows for application of the expression in terms of going beyond myself).

God defines the necessary, human defines the actual, other defines the possible. All contexts are then simply expressions of their position together. God is the necessary condition, the context for this position, rather than the position the context for God.

God goes beyond himself by ever taking up the perspective of an other. The other becomes ever more defined until it truly is an Other. Whereupon the outlooks all coincide. In this way the Truth becomes harder, more defined.

The nature of the expression "I wish to know everything and apply that knowledge usefully" is that the more that we take it up, the more it becomes evident that it is that of an other, and that other is God. We are all Other and God is the ultimate Other that we all coincide with. When God takes up the expression then he coincides with himself by it.

This position is fully realized, fully expressed, God goes beyond himself completely, through the coinciding of all who might take up this outlook of going beyond oneself: the outlook's interpreter {{God}}, the interpretation Human and the interpreted Other. Their coinciding proceeds by degrees as the one who takes up the expression coincides with God, through him with Human, and through them with Other:

  • coinciding of none is the expression itself.
  • coinciding of one (God) is through all explicit Divergences away from the expression. (As to what is necessarily meant.)
  • coinciding of two (God and human) is through PrimaryStructures which encompass all implicit Distinctions as to what it means to be inside or outside of expression. (As to what is actually meant.)
  • coinciding of three (God, human and other) is through SecondaryStructures which are anchored in Divisions of Everything and identify in all ways the explicit expression with what it implicitly expresses and thereby define the expression as the coinciding of all. (As to what is possibly meant.)

As Other one is expressly going beyond oneself and it is established that this is with regard to God by way of Human.

In fully realizing this position, which is to say, the wish within it, the one who takes it up not only coincides with God's outlook, but God's outlook coincides with his, so that they both coincide. The wish is realized by the Divisions because then the relationship between God and expression has been inverted so that expression proceeds from God as his Context (all from one) and not the other way around (one from none). God is prior to himself and goes beyond himself and gives rise to himself by going into himself. This is apparent through the coinciding of all who might coincide with God for this is by his outreach. And so likewise, we go beyond ourselves by going ever deeper into ourselves and sharing our example with others as well. This is all a process of distinguishing what is God (who goes beyond himself) and what is his Self (his coinciding with himself and others) so they might indeed coincide as Other (he goes beyond himself by coinciding with himself and others). And one takes up the position by coinciding with an other through whom it is evident that all coinciding takes place through God as an expression of his going beyond himself.


{{Benoit}}: When we speak of coinciding, we are thinking about a point of focus that draws into functional synchronicity, the point of view from many different angles. The result of which is the assembling. To help provide a visual sense of such "Consensus Activation", I thought a good idea to share one of the fundamental health principles of our body's coinciding energy framework.

Taken from Traditional Chinese Medicine writings at:

Categorization of Objects, Nature and Phenomena according to the Five Elements

Elements Wood Fire Earth Metal Water Directions east south center west north Changes germinate grow transform reap store Color green red yellow white black

The Mutual Generation, Mutual Subjugation, Extreme Subjugation, and Counter Subjugation Relationships of the Five Elements

The Five Elements theory asserts that between each of the elements there exists the close relationships of mutual generation, mutual subjugation, extreme subjugation, and counter subjugation. The theory explains the interrelatedness of all things through the use of those close relationships.

Mutual generation means multiplication and promotion, while mutual subjugation means mutual restriction and restraint. The order of mutual generation among the five elements is that wood generates fire, fire generates earth, earth generates metal, metal generates water, and water generates wood. In this way generation is circular and endless. In the mutual generating relation of the five elements, each of the elements has the property of "being generate" and "generating." The one which generates is the "mother," the one which is generated is the "son." This is known as the "mother-son relationship." Each of the five elements has this type of mutual generating relationship with the other.

According to the order of mutual subjugation, however, wood subjugates earth, metal subjugates wood, etc. Each of the five elements also shares this subjugation relationship with the other. This relationship has the properties of "being subjugated" and of "subjugating." The former means that my ability is inferior to the object, while the later denotes my superiority to the object. Therefore, the mutual subjugating relationship among the five elements is also known as the relationship of "being superior to" and "being inferior to" another element.

Mutual generation and mutual subjugation are two aspects which cannot be separated. If there is no generation, then there is no birth and growth. If there is no subjugation, then there is no change and development for maintaining normal harmonious relations. As the Leijing tuyi says, "If there is no generation, then there is no growth and development. If there is no restriction, then endless growth and development will become harmful." Thus the movement and change of all things exists through their mutual generating and subjugating relationships. These relationships are the basis of the never ending circulation of natural elements.

Extreme subjugation and counter subjugation are the pathological conditions of the normal mutual generation and subjugation relationships. Extreme subjugation denotes that the subjugation of one of the five elements to another surpasses the normal level. For example, if there is hyperactivity of the wood element, it will subjugate the earth element. The latter elements is made weak and insufficient.

Counter subjugation means that one of the five elements subjugates the other opposite to the normal mutual subjugation order. For example, when metal is weak and insufficient, it leads to the hyperactivity of wood. The latter will then counter subjugate the former. In the Suwen it says:

When the qi of one of the five elements is excessive, it will subjugate its subjugated element (such as wood subjugating earth) and counter subjugate the subjugating element (such as wood counter subjugating metal).

Moreover, the Five Elements theory recognizes a correlation between those things which are related to a particular element. As the Suwen points out, "The East generates wind, wind generates wood, wood generates sour, sour generates liver, liver generates tendons....". According to Five Elements theory, each element has its own repertory of relationships among the objects that compose the physical world. The theory of Five Elements is therefore the theoretical basis of the unique bond between man and nature.

Related Subjects

Application of the Five Elements Theory to Traditional Chinese Medicine


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Puslapis paskutinį kartą pakeistas 2014 gegužės 14 d., 14:58