- Įvadas
- Užmojis
- Savišvieta
- Pradai
- Įsimylėjimas
- Santvarkos
- Dievas
- Kalbos
- Savišvieta2
- Geros valios pratimai
- Šviesuoliai
- Suvedimas
- Išsiaiškinimai
- Išsakymas
- Išgyvenimai?
- Amžinas gyvenimas
Pavaizdavimai? E6E6FF
Asmeniškai? BA9696
Klausimai FFFFC0
Išsiaiškinimai D8F1D8
Užrašai EEEEEE
Kitų mintys? ECD9EC
Dievas man? FFECC0
Mieli dalyviai! Visa mano kūryba ir kartu visi šie puslapiai yra visuomenės turtas, kuriuo visi kviečiami laisvai naudotis, dalintis, visaip perkurti. - Andrius
Užrašai.GerosValiosPratimai istorija
Paslėpti nežymius pakeitimus - Rodyti galutinio teksto pakeitimus
2014 lapkričio 10 d., 02:28
atliko -
Ištrintos 0-116 eilutės:
>>bgcolor=#D8F1D8<<
'''Pratimų sumanymas'''
'''Apply my discoveries''' Conversing with: significance of knowledge I have not simply wanted to know everything, but also to apply that knowledge usefully. This has shaped the questions that I've chosen to take up. In 1995, encouraged by Joe Damal, I set upon applying my philosophy practically. I addressed situations where we believe one thing in our heart, and the world teaches us differently, and we feel riled. As I meant to lead and influence people, I sought for a way to pray to God that I might listen to him. With the good will exercises, I found ways to capture and express people's intution. In Lithuania, I needed a way to make a living, so I started up Minciu Sodas, a laboratory for independent thinkers, where I tried to make use of conceptual structures to structure our online space and activity. In fostering a culture of truth, I am sharing, documenting and structuring ways of figuring things out. My practical impulse has thus focused me on questions that engage what's at the heart of my personal life.775 F-0
'''Real life exercise''' Conversing with: response I developed "good will exercises" by which I and others assimilated "truths of the heart" through real life exercises, not just hypothetically.635 F-0
'''Create conditions''' Conversing with: inspiration In 1995, encouraged by Joe Damal, I wanted to start applying my philosophy practically. I decided to consider situations where I wanted to follow the truth of the heart, as opposed to the world. But where to start? I gave myself a year to develop good will exercises. Every two weeks I invited friends and all who might be interested to help me think this through. In between, I would write up and mail out and email out a newsletter reflecting on the last meeting and preparing for the next meeting. I conducted the meetings so that they always yielded some new idea, some step forward.651 B4-0
'''Learning from my failures''' Conversing with: other possibilities I learned not to brag about my mind because that can hurt others; to be ready to lead because others may not be ready;to use the simplest vocabulary so that I would be understood by everybody; to make clear my main point so that people could help me; to not be modest so that people would be aware of what I can do.675 R-0
'''Desire to live as an example''' Conversing with: my destiny I wanted to put my philosophy into practice and so I started developing good will exercises to address situations where we are riled because we believe one thing in our hearts, but in the world it is otherwise. In pursuing this, I wanted to live as an example. After two years I stopped because I realized that being riled meant that my mind was thinking wrongly, and so why start from that and encourage myself and others to focus on that? Later, after I completed my video summary "I wish to know", I wanted to start a culture, but more and more I realized that it was not by living as an example to emulate, but by playing a role that God put me in a position to play.737 C3-0
'''Example (1102) Who wants to listen to God?''' In 1995, just as I was preparing to engage others to make my philosophy practical, and so developing the good will exercises, I was inspired by Kangning Liou, who would pray for an hour every morning. I thought I should certainly pray more, but especially if I am to lead and even influence people, I need to be able to converse with God and listen to God. I thought that if this was possible for me, then it should be possible for others as well. Yet few people seem to hear God. Then I realized that few people want to hear God for they would then be accountable to obey him.1104 A-0
'''Applying Scripture''' Conversing with: heritage I wanted to have a way to hear from God, so I relied on the prayer "Our Father", which I had prayed many times, was part of my personal heritage, my family's heritage and my religious upbringing. 673 C3-1
'''Heartful interaction''' Conversing with: others as equals As I developed good will exercises, through many conversations with others, I learned that I could open up to new angles by alternatively stepping in (looking subjectively) and stepping out (stepping back, looking objectively). I learned how to get past the surface issue, the "hot button" issue, and get to the deep issue underlying it.646 B2-1
'''Step in, step out'''*** How to generate a profound, new and relevant idea? Conversing with: spirit In 1996, in developing the good will exercises, I wanted to make sure that each meeting yielded some insight that helped me develop them further. It was not easy because people didn't quite believe that something could come from such ideas and they kept drifting off in tangents. Yet those tangents were like gradients that showed what directions our minds could move in. I was able to note those gradients as others talked. But as they talked, they drifted away from the main point I cared about. So I had to talk to keep bringing them back to the main point. And as I talked I would immerse myself, pay attention to what I was feeling and thinking, and myself perhaps go to far afield. I started explaining this dynamic as "step in, step out". We should try to develop a rhythm where as one person "steps in" and brings forth from their personal experience, others should step back and watch the dynamics of the conversation. This yields a flutter, the Holy Spirit, as happens at the Chinese bible study that I'd go to sometimes with my friend Shu-Hong. I think it allows us to feel how different mental paths are possible from a particular point, and thus makes it real in its freedom. One question that came up thereby was raised by Bob, which was, how does he know that I won't brainwash him? This led me to think, how do I keep from being brainwashed, and so I recalled science fiction questions that I pondered in junior high school such as, "How do I know that I'm not a robot?" and the answers that I developed, counterquestions such as "Would it make any difference?" So I developed a whole theory and structure of counterquestions.656 B4-0
'''Remembering a solution'''*** What life experience is relevant? Conversing with: memory In 1996, I was organizing meetings to think through "good will exercises" for living by our hearts. One of our participants, Bob, asked how we might be sure that I wasn't going to brainwash them? I thought about this and remembered how in junior high school I had struggled with questions such as, "How do I know that I'm not a robot?" Back then, I had come up with a reply, a counterquestion, namely, "Would it make any difference?" I thus considered several dozens such situations and developed a theory of doubts and counterquestions.677 T-0
--------------
'''Pratimų išvystymas'''
'''Disagreement of views''' Conversing with: contradiction In organizing the good will exercises, I learned early on that, for a given issue, we wouldn't agree what truth came from the world. Often I felt that it was clear that people couldn't see past their own principle, couldn't acknowledge the dead end that they were in. People kept focusing on whatever got their buttons. They would disagree about an issue, such as gang violence, but actually, when you heard them out, in their minds they were approaching that issue from their own very personal angle, often only tentatively linked to the "hot button" words. So I developed a way to ask about their feelings, to balance negative feelings with positive feelings, and derive their real issue issue from the subject matter of their feelings.655 B3-0
'''Generalize from examples''' Conversing with: validity In developing the good will exercises, and considering situations that riled me, I saw that, in the case of a homeless person, I myself was not following the truth of my heart. From this one example, I looked for this principle in general. Similarly, when I noticed, in discussing the question, What is happiness? that there was a division of three at play, I started considering, what would it mean to divide everything into two parts? or four parts? and so on.666 T-0
'''Note what is interesting to others''' Conversing with: their attention I learn more with and from others by being open to what they are interested. In looking for participants for good will exercises, I would ask what issues riled them. In looking for work or clients, I look for who I might serve, and how. In organizing online groups, I center them around the deepest value of a leader. That way I hope that at least two of us, they and I, will be active. In general, I learn that there are people who are fascinated by things that I am not, but could be, and so they help me stretch and grow.650 B2-1
'''Learning from real life activity''' Conversing with: life After spending a year developing good will exercises, and another year conducting them, I came to understand that the person who is riled is wrong and confuses the truth of the world for the truth of the heart. I realized that people weren't keen to do such exercises. By doing them, I was focusing on what riled people, whereas I should be focusing on peace, as Jesus greeted in peace. In organizing Minciu Sodas, I learned that people don't want to dedicate themselves to a culture of independent thinkers.602 R-0
'''Equate two statements''' Conversing with: issue In developing the good will exercises, I would ask people, if they were riled about a surface topic, what made them feel bad about it? What would make them feel worse? What would make them feel good? And what would make them feel even better? I would express their answers as starkly as possible. Then I would look for what their statements had in common, ignoring the negative and positive dimensions, and focusing only on the semantic content. This would yield the deep issue.662 CB-0
'''Distill the essence'''*** What are the constituent elements? Conversing with: ideal interlocutor Good will exercises. Andrius's and God's answers to the 12 questions. Deep ideas in math, algebra. Doubts and counterquestions. The truth of the world proceeds from the truth of the heart.598 CB-1
'''Recognize a structure from its parts''' Conversing with: my own knowledge In the good will exercises, I recognized the relevance of the threesome because, with regard to the homeless, I was not following through on my stand. I therefore considered that likewise there could be exercises which help me reflect upon following through, or take a stand upon reflecting.724 CB-1
'''Riled is wrong''' Conversing with: my own peace In doing the good will exercises, I concluded that I and others who feel riled are actually thinking wrongly. We have been living from the truth of the world instead of the truth of the heart. We confused the two. I suppose that is why people are suspicious of others who speak agitatedly, but receptive of those who speak calmly.671 0-0
'''Note the nature of the origin of a statement''' Conversing with: sources In developing the good will exercises, I noted the following test to distinguish the truths of the heart and of the world: We can point to the truth of the world with examples, but we can't show or learn the truth of the heart and it must already be in us. I can show many examples that "My help could make things worse", whereas I can in no way show that "I should help those who need or want help", but it must be innate. I can appeal to one's knowledge of the latter with illustrations and analogies, but I can't show it in the world.670 1-0
'''Contrast two statements, positive and negative''' Conversing with: comparability In developing a good will exercise, if I am riled by something negatively, then I ask myself, what would make me feel even worse? and this opens up space for me to ask, what would make feel good? and even better than that? Then I contrast the resulting statements so that their parts align and contrast sharply.661 2-0
'''Counterbalance one's personal feelings''' Conversing with: fairness In developing good will exercises with people, they were generally riled by a surface topic at which they could only look at one way. If the topic made them feel bad, then I would ask them, why? and what would make them feel even worse? That would open up possibility inside of them for me to ask, what would make them feel good? and even better than that? I would contrast the four answers so they were as intense and comparable as possible, and then compare them, what did they all have in common, yielding the deep issue.659 2-0
'''Heighten the contrast of statements pulling us in opposite directions''' On any abstract topic, contrasting truths of the heart and of the world arise, so that they pull in opposite directions, they suggest opposite actions. I heighten that contrast.1652 2-0
'''Compare outcomes''' Conversing with: causality The truth of the world follows from the truth of the heart, but not the other way around. I have observed this logical direction in 40+ good will exercises that I developed. It serves as one of four tests for distinguishing the truths of the heart from the truths of the world. For example, if "I should help those who need or want help", then soon it will be relevant that "My help could make things worse". But if I start with "My help could make things worse", then I will never help anyone! So "I should help those who need or want help" is the truth of the heart, whereas "My help could make things worse" is the truth of the world.663 2-1
'''Comparing levels of the foursome: Why? How? What? Whether?''' Conversing with: scope of a statement On a given subject, one way to distinguish the truths of the heart and of the world is that, given four questions - whether, what, how, why - with why being the broadest - the heart asks the broader question. This also leads to six different pairs, thus categories into which the related topic and good will exercise fall into.680 3-1
'''Cross check''' Conversing with: truth I found four different ways to distinguish between the truths of the heart and of the world. Three of the ways corresponded with each other all of the time in the more than 40 good will exercises that I developed. These tests thereby affirmed each other: We can point to the truth of the world with examples from experience, but not the truth of the heart, which must be in us already; the truth of the world follows from the truth of the heart, but not the other way around; and given four questions, whether-what-how-why, why being the broadest, the truth of the heart asks a broader question than the truth of the world. The fourth test is that the person who is riled is wrong, and confuses the truths of the heart and the world, but in some cases they didn't and I had to ammend my conclusions regarding that test.723 3-1
'''Feel through a specific case''' Conversing with: characteristicness The truth of the world follows from the truth of the heart, but not the other way around.658 10-1
'''Collect ways of looking at something''' Conversing with: variety inherent in a phenomenon I developed and conducted good will exercises and noted different tests for distinguishing the truth of the heart and the truth of the world. In general, three of the tests agreed with each other. I think the fourth and most important test, whether the person confuses the truths of the heart and the world, indicates whether the person has resolved the conflict or not. Similarly, I noted the different properties of everything, and more generally, the divisions of everything along with their various representations.660 20-0
'''Noting a familiar structure''' In developing the good will exercises, I was alert to the relevance of structures that I was familiar with, such as the foursome (which arose as the four tests of the truth of the heart and the truth of the world) and the threesome (which gave the structure of the exercises). Similarly, in organizing the ways of figuring thing out with the House of Knowledge, I recalled the structure 4 + 6 where there are 6 pairs of 4 levels.617 21-0
'''Contrast dimensions'''*** What are the components? Conversing with: tension in possibilities In analyzing emotional responses, I noted three dimensions: positive vs. negative, calm vs. riled, sensitive vs. insensitive. I later saw how these were relevant in the good will exercises. In analyzing the counterquestions, I saw how they related a perspective with a situation.669 21-1
'''Spanning the obstacle''' Conversing with: strengths In designing good will exercises, I expected them to consist of three parts - taking a stand, following through, and reflecting - that we might assimilate the truth of the heart. I realized, from a particular example, and from contemplating the general situation, that we must be having difficulty with one of those three parts. Therefore, we should place that one in the middle of the exercise, so that the exercise might help us overcome that obstacle by spanning it from and to what we knew we could do.679 21-1
'''Finding the obstacle''' Conversing with: weaknesses Recognize in the three-cycle (take a stand, follow through, reflect) where am I stuck and thus feel riled.678 21-1
------
Vykdymas ir pavyzdžiai
'''Coinciding of endeavor and circumstances''' Conversing with: possibility I wanted to document my accumulated intuition and I realized that I should be able to do this with a good will exercise that focused on what got going my positive feelings.644 32-0
'''Good wins out over bad''' Conversing with: goodness In presuming that good must be more relevant than bad, I understood to give priority to good will exercises that grew out of positive feelings (and so expressed right thinking we could share) instead of those that addressed negative feelings.672 B2-0
'''Example (600) Ways of engaging the violent''' As a good will exercise, I and Joe Damal noted our many experiences engaging the violent, which I distilled to eight principles for doing so.1538 31-0
'''Example (600) Ways of getting things done''' Joe Damal and I noted ways of getting things done and grouped them into eight ways.1539 31-0
'''Example (600) Dimensions of organic work: Principles of community organizing''' Joe Damal and I noted principles of community organizing and grouped them into eight ways: Address problems of individuals, Stimulate public interest, Heighten awareness of values, Bring together community resources, Train ourselves and others to act as leaders, Bring out societal issues that need to be addressed, Recognize other opportunities for investigations, Challenge ourselves.1540 31-0
'''Take to heart an exception to a rule''' I had noted four tests to distinguish truths of the heart from truths of the world. The most important test was that the person who is riled regarding a subject confuses the truth of the heart and of the world. I tried to apply these tests as carefully and openmindedly as possible to make sure that they held true and I was not biasing the results. In developing a good will exercise with Annette Robinson about an issue that she cared about, it happened that what she thought and felt was the truth of the heart, what she kept coming back to, was indeed the truth of the heart as determined by the other three tests. This gave me pause to think. Later, I came across a few other such cases. After developing some forty exercises, I realized that I should be focused primarily on feelings of peace rather than what made people riled, and so my good will exercises were not grounded on the right foundation. Subsequently, I realized that this particular test compared with the other three tests may simply indicate whether a person was confused or not regarding the truth of the heart. If they were confused, then their frustration would continue to build. If they were no longer confused, then their frustration was dissipating. So it was actually more useful as an indication of their state of mind rather than whether the truth itself was of the heart or of the world. The other three tests could account for that.1665 R-0
'''Work in tune with God''' Conversing with: sensitiveness In China, I asked for God's help to write up together how to develop the "good will exercises", which I did with full attention to God.748 O-0
'''Do not go along with God''' Conversing with: baselessness I don't always do as God has me do. In China, as I was writing up how to do the good will exercises, and I was engaging God for his help to work together, God told me to sit on the window sill. I did not want to offend God, but I thought that it was too much to ask of my faith. God was a bit miffed, and his reply was that this put our relationship in perspective. In Chicago, I prayed God that my friend David, who I was living with, not lose his home. God told me that he would stay there, and indeed I would live there with my sweetheart. Even so, I looked for another place to live, because I did not want to live there after it was confirmed sold. God was not mad at me. 726 C4-0
-------
Pasėkmės
'''Taking to heart people's perspective''' Conversing with: people's inclinations People weren't very interested to do good will exercises with me. They aren't very interested in my laboratory's services. I keep their interests in mind to know that my activities aren't central or basic in most people's lives and that I may be fundamentally on the wrong track.643 B2-1
'''Acknowledging people's natural inclination''' Conversing with: people's inclinations In developing good will exercises, I learned that people who are riled about some surface subject typically aren't too interested in the deeper issue that fuels it. People, in general, aren't interested in whatever would make them more responsible, such as truly knowing everything or hearing from God.645 B2-1
'''Recognizing and reexamining an assumption''' Conversing with: purpose In 1997, after a year developing the good will exercises and a year of doing about forty of them, and after much theoretical reflection on them, I realized that it was better to be peaceful than to be riled. The person who is riled is thinking incorrectly, confusing the truths of the heart and the world, whereas the person at peace is thinking correctly. But my whole purpose of the good will exercises was to deal with situations where we are riled, where we believe one thing in our hearts, and we see another thing in the world, and we struggle to follow our hearts. It turns out that we are riled because we are confused. I also saw that, aside from myself, people didn't seek to participate. The exercises helped me with several issues that I had in my life, and they made me more at peace and appreciate that. So I realized that the exercises were problematic in that they had us start with and focus on our being riled instead of our being at peace. And so I stopped doing them.641 32-1
'''Believe in God''' Conversing with: inexperience I wondered, why were people so hesitant to do "good will exercises" with me? Why did they not want to let go of their experience in the sense that I was? Why was I able to live on the edge? I realized that I do believe in God. I do believe that God watches over me. I can therefore do risks to do the right thing. I then appreciated that people might not be able to do that if they don't believe in God. I drew this conclusion even though I had been very careful to think that people might not need to explicitly believe in God, but might have some comparable concept. Yet I saw that, to my dismay, they generally didn't.696 T-1
'''Building my own collection of examples''' I reflect on my own activity and study it. I developed and conducted about 40 good will exercises. As I collected them, I studied how they fell into groups, and analyzed the nature of the system as a whole. Similarly, I am studying the ways of figuring things out and organizing them in a House of Knowledge which turned out to have 24 rooms.1444 20
'''Contrast types''' Conversing with: mind's circumstances I analyzed the six kinds of truths of the hearts and the world given by pairs from the four levels (why, how, what, whether), what is common to each type, which I then realized was related to the counterquestions. 665 31-1
'''Augmenting a structure with its purpose'''*** What is the significance of a structure? Conversing with: meaningfulness I had noticed that the good will exercises could be organized into six groups based on the pairs of questions that they asked from whether? what? how? why?, the heart asking the broader question, with why? being the broadest. Then I noticed, starting with a few examples, that the questions could be answered yes or no, and that the heart would answer one way, and the world another way. Given a doubt, Is this truly wrong?, and the counterquestion, Is this the ways things should be?, the world says, "It is wrong, it should Not be this way", but the heart says, "It is wrong, it Should be this way", which is to say, that wrong behavior like the crucifixion of Jesus happens for a purpose. I realized that this is indeed part of the very purpose of the counterquestions, to distinguish between the heart and the world, and thus this observation adds new meaning to the counterquestions, aside from their ability to wrench us out of our doubts and our experience.676 32-1
'''Applying structural possibilities'''*** What can structure mean? Conversing with: unfolding I studied the statements and truths that arose in developing good will exercises. I noted that given the four questions Why? How? What? Whether?, the heart would address a broader question than the world, with Why being the broadest question. This allowed me to categorize the exercises in terms of the pairs of levels, and indeed, they related to the counterquestions. This left in each case a pair of levels not involved in the counterquestion. I realized that they were relevant to the doubts which the counterquestions addressed. And the order in which they were taken up determined whether they led to positive or negative feelings.681 20-1
'''Inverting conclusions''' Conversing with: conclusions As I considered the truths of the heart and of the world from some forty goodwill exercises, I noticed that both were related to their topic, but in different ways. Given a deep issue such as "helping", there was a truth of the heart, "I should help those who ask for help", and a truth of the world, "My help should not make things worse", each teaching something about "helping". I thought of the former as "accommodating of helping" and the latter as "helping of reprioritizing", and in general, I noticed that each truth was such a "double gerund". In the truth of the heart, the issue "helping" was qualified by "accomodating", whereas in the truth of the world, "helping" was a qualifier for "reprioritizing". I realized that "helping" could be defined as "accomodating of reprioritizing" and then realized that I could turn this process around. I could work backwards to ask, what are the truths of the heart and of the world about "accomodating"? how does it break down as a pair of gerunds? and work my way backwards to the most basic issue. And I knew the six most basic issues in that the truths of the heart and of the world took up different levels of the foursome, making for six pairs in all. So I had a method for working backwards from real life examples "in the field" to a theoretical foundation for them.624 3-0
'''Invite all people''' Conversing with: God's will In my activities, I've tried to be and stay open to everybody and not be exclusive. I have tried not to worry about people's intelligence, competence, reliability, wealth or niceness. This has helped me to be more flexible with regard to what might happened, how things might develop, and be more appreciative as to what other people might contribute. It has also gotten me to develop relevant filters, such as expecting certain behavior. I've focused on "independent thinkers", expected people to be accountable to their own deepest value in life, or to engage me based on their own question that they wish to answer.699 B4-0
>><<
2014 balandžio 04 d., 22:53
atliko -
Ištrintos 1-7 eilutės:
>>bgcolor=#EEEEEE<<
Širdį ir pasaulį [[http://www.mesjaugyvename.lt | Vilija Bortkevičienė]] vadina gamta (prigimtimi) ir civilizacija. Ji civilizacijai priskiria priešingybių įžiūrėjimą, o gamtai ne. Sutinku. Tad pasaulis (priešingybių tiesa) seka iš širdies (vienumo tiesos), panašiai kaip skirtingumas iš tapatumo, tuo tarpu dvejybėje priešingybių požiūris veda į vienumo požiūrį. Tad tiesų aptarime vyksta refleksija nes tas tiesas suvokiame už mūsų, nebeįeiname į visumą. Visgi, kuri kryptis pirminė, kaip tai išaiškėja, ką tai reiškia Dievo savęs ieškojime? Ir kuri kryptis sietina su Dievo požiūriu, kuri su žmogaus požiūriu? Ir kaip požiūriai sietini su kryptingumais? Kaip žmogaus ir Dievo požiūrius skirsto žinojimo rūmai (sisteminį-pasaulinį ir pirmsisteminį-širdinį mąstymą)? Kaip gėrio-blogio pažinimas (geras, geresnis, geriausias) šešerybėje sietinas su žmogaus, pasaulio pažinimu? ir kaip kūniškas pažinimas su širdies pažinimu? Koks jų ryšys, koks turėtų būti santykis?
Širdies tiesos yra pagrindas sveikai, turiningai kūrybai.
2014 balandžio 04 d., 22:50
atliko -
Pridėtos 5-6 eilutės:
Širdį ir pasaulį [[http://www.mesjaugyvename.lt | Vilija Bortkevičienė]] vadina gamta (prigimtimi) ir civilizacija. Ji civilizacijai priskiria priešingybių įžiūrėjimą, o gamtai ne. Sutinku. Tad pasaulis (priešingybių tiesa) seka iš širdies (vienumo tiesos), panašiai kaip skirtingumas iš tapatumo, tuo tarpu dvejybėje priešingybių požiūris veda į vienumo požiūrį. Tad tiesų aptarime vyksta refleksija nes tas tiesas suvokiame už mūsų, nebeįeiname į visumą. Visgi, kuri kryptis pirminė, kaip tai išaiškėja, ką tai reiškia Dievo savęs ieškojime? Ir kuri kryptis sietina su Dievo požiūriu, kuri su žmogaus požiūriu? Ir kaip požiūriai sietini su kryptingumais? Kaip žmogaus ir Dievo požiūrius skirsto žinojimo rūmai (sisteminį-pasaulinį ir pirmsisteminį-širdinį mąstymą)? Kaip gėrio-blogio pažinimas (geras, geresnis, geriausias) šešerybėje sietinas su žmogaus, pasaulio pažinimu? ir kaip kūniškas pažinimas su širdies pažinimu? Koks jų ryšys, koks turėtų būti santykis?
2013 vasario 01 d., 13:13
atliko -
2013 vasario 01 d., 13:11
atliko -
Pridėtos 3-6 eilutės:
>>bgcolor=#CCCCCC<<
Širdies tiesos yra pagrindas sveikai, turiningai kūrybai.
2013 sausio 11 d., 19:53
atliko -
Pakeistos 4-5 eilutės iš
į:
>>bgcolor=#D8F1D8<<
Pakeistos 116-118 eilutės iš
'''Invite all people''' Conversing with: God's will In my activities, I've tried to be and stay open to everybody and not be exclusive. I have tried not to worry about people's intelligence, competence, reliability, wealth or niceness. This has helped me to be more flexible with regard to what might happened, how things might develop, and be more appreciative as to what other people might contribute. It has also gotten me to develop relevant filters, such as expecting certain behavior. I've focused on "independent thinkers", expected people to be accountable to their own deepest value in life, or to engage me based on their own question that they wish to answer.699 B4-0
į:
'''Invite all people''' Conversing with: God's will In my activities, I've tried to be and stay open to everybody and not be exclusive. I have tried not to worry about people's intelligence, competence, reliability, wealth or niceness. This has helped me to be more flexible with regard to what might happened, how things might develop, and be more appreciative as to what other people might contribute. It has also gotten me to develop relevant filters, such as expecting certain behavior. I've focused on "independent thinkers", expected people to be accountable to their own deepest value in life, or to engage me based on their own question that they wish to answer.699 B4-0
>><<
>><<
2013 sausio 07 d., 18:15
atliko -
Pridėtos 7-10 eilutės:
'''Apply my discoveries''' Conversing with: significance of knowledge I have not simply wanted to know everything, but also to apply that knowledge usefully. This has shaped the questions that I've chosen to take up. In 1995, encouraged by Joe Damal, I set upon applying my philosophy practically. I addressed situations where we believe one thing in our heart, and the world teaches us differently, and we feel riled. As I meant to lead and influence people, I sought for a way to pray to God that I might listen to him. With the good will exercises, I found ways to capture and express people's intution. In Lithuania, I needed a way to make a living, so I started up Minciu Sodas, a laboratory for independent thinkers, where I tried to make use of conceptual structures to structure our online space and activity. In fostering a culture of truth, I am sharing, documenting and structuring ways of figuring things out. My practical impulse has thus focused me on questions that engage what's at the heart of my personal life.775 F-0
'''Real life exercise''' Conversing with: response I developed "good will exercises" by which I and others assimilated "truths of the heart" through real life exercises, not just hypothetically.635 F-0
'''Real life exercise''' Conversing with: response I developed "good will exercises" by which I and others assimilated "truths of the heart" through real life exercises, not just hypothetically.635 F-0
Pakeistos 13-14 eilutės iš
'''Real life exercise''' Conversing with: response I developed "good will exercises" by which I and others assimilated "truths of the heart" through real life exercises, not just hypothetically.635 F-0
į:
'''Learning from my failures''' Conversing with: other possibilities I learned not to brag about my mind because that can hurt others; to be ready to lead because others may not be ready;to use the simplest vocabulary so that I would be understood by everybody; to make clear my main point so that people could help me; to not be modest so that people would be aware of what I can do.675 R-0
Ištrintos 35-41 eilutės:
'''Apply my discoveries''' Conversing with: significance of knowledge I have not simply wanted to know everything, but also to apply that knowledge usefully. This has shaped the questions that I've chosen to take up. In 1995, encouraged by Joe Damal, I set upon applying my philosophy practically. I addressed situations where we believe one thing in our heart, and the world teaches us differently, and we feel riled. As I meant to lead and influence people, I sought for a way to pray to God that I might listen to him. With the good will exercises, I found ways to capture and express people's intution. In Lithuania, I needed a way to make a living, so I started up Minciu Sodas, a laboratory for independent thinkers, where I tried to make use of conceptual structures to structure our online space and activity. In fostering a culture of truth, I am sharing, documenting and structuring ways of figuring things out. My practical impulse has thus focused me on questions that engage what's at the heart of my personal life.775 F-0
Ištrintos 37-40 eilutės:
'''Take to heart an exception to a rule''' I had noted four tests to distinguish truths of the heart from truths of the world. The most important test was that the person who is riled regarding a subject confuses the truth of the heart and of the world. I tried to apply these tests as carefully and openmindedly as possible to make sure that they held true and I was not biasing the results. In developing a good will exercise with Annette Robinson about an issue that she cared about, it happened that what she thought and felt was the truth of the heart, what she kept coming back to, was indeed the truth of the heart as determined by the other three tests. This gave me pause to think. Later, I came across a few other such cases. After developing some forty exercises, I realized that I should be focused primarily on feelings of peace rather than what made people riled, and so my good will exercises were not grounded on the right foundation. Subsequently, I realized that this particular test compared with the other three tests may simply indicate whether a person was confused or not regarding the truth of the heart. If they were confused, then their frustration would continue to build. If they were no longer confused, then their frustration was dissipating. So it was actually more useful as an indication of their state of mind rather than whether the truth itself was of the heart or of the world. The other three tests could account for that.1665 R-0
Ištrintos 55-56 eilutės:
Pridėta 58 eilutė:
Ištrintos 64-65 eilutės:
Ištrintos 66-67 eilutės:
Pridėtos 69-70 eilutės:
'''Spanning the obstacle''' Conversing with: strengths In designing good will exercises, I expected them to consist of three parts - taking a stand, following through, and reflecting - that we might assimilate the truth of the heart. I realized, from a particular example, and from contemplating the general situation, that we must be having difficulty with one of those three parts. Therefore, we should place that one in the middle of the exercise, so that the exercise might help us overcome that obstacle by spanning it from and to what we knew we could do.679 21-1
Ištrintos 72-75 eilutės:
Pridėtos 87-88 eilutės:
'''Take to heart an exception to a rule''' I had noted four tests to distinguish truths of the heart from truths of the world. The most important test was that the person who is riled regarding a subject confuses the truth of the heart and of the world. I tried to apply these tests as carefully and openmindedly as possible to make sure that they held true and I was not biasing the results. In developing a good will exercise with Annette Robinson about an issue that she cared about, it happened that what she thought and felt was the truth of the heart, what she kept coming back to, was indeed the truth of the heart as determined by the other three tests. This gave me pause to think. Later, I came across a few other such cases. After developing some forty exercises, I realized that I should be focused primarily on feelings of peace rather than what made people riled, and so my good will exercises were not grounded on the right foundation. Subsequently, I realized that this particular test compared with the other three tests may simply indicate whether a person was confused or not regarding the truth of the heart. If they were confused, then their frustration would continue to build. If they were no longer confused, then their frustration was dissipating. So it was actually more useful as an indication of their state of mind rather than whether the truth itself was of the heart or of the world. The other three tests could account for that.1665 R-0
Pakeistos 111-115 eilutės iš
'''Invite all people''' Conversing with: God's will In my activities, I've tried to be and stay open to everybody and not be exclusive. I have tried not to worry about people's intelligence, competence, reliability, wealth or niceness. This has helped me to be more flexible with regard to what might happened, how things might develop, and be more appreciative as to what other people might contribute. It has also gotten me to develop relevant filters, such as expecting certain behavior. I've focused on "independent thinkers", expected people to be accountable to their own deepest value in life, or to engage me based on their own question that they wish to answer.699 B4-0
-------------
'''Appreciate a person's weakness''' Conversing with: obstacles I once asked a colleague what their deepest value was and, when they told me, I was taken aback, because I thought it personally happened to be their weak point. As I thought about myself and others, I decided that a person's deepest value is both their strong point and their weak point.751 21-1
-------------
į:
'''Applying structural possibilities'''*** What can structure mean? Conversing with: unfolding I studied the statements and truths that arose in developing good will exercises. I noted that given the four questions Why? How? What? Whether?, the heart would address a broader question than the world, with Why being the broadest question. This allowed me to categorize the exercises in terms of the pairs of levels, and indeed, they related to the counterquestions. This left in each case a pair of levels not involved in the counterquestion. I realized that they were relevant to the doubts which the counterquestions addressed. And the order in which they were taken up determined whether they led to positive or negative feelings.681 20-1
'''Inverting conclusions''' Conversing with: conclusions As I considered the truths of the heart and of the world from some forty goodwill exercises, I noticed that both were related to their topic, but in different ways. Given a deep issue such as "helping", there was a truth of the heart, "I should help those who ask for help", and a truth of the world, "My help should not make things worse", each teaching something about "helping". I thought of the former as "accommodating of helping" and the latter as "helping of reprioritizing", and in general, I noticed that each truth was such a "double gerund". In the truth of the heart, the issue "helping" was qualified by "accomodating", whereas in the truth of the world, "helping" was a qualifier for "reprioritizing". I realized that "helping" could be defined as "accomodating of reprioritizing" and then realized that I could turn this process around. I could work backwards to ask, what are the truths of the heart and of the world about "accomodating"? how does it break down as a pair of gerunds? and work my way backwards to the most basic issue. And I knew the six most basic issues in that the truths of the heart and of the world took up different levels of the foursome, making for six pairs in all. So I had a method for working backwards from real life examples "in the field" to a theoretical foundation for them.624 3-0
'''Invite all people''' Conversing with: God's will In my activities, I've tried to be and stay open to everybody and not be exclusive. I have tried not to worry about people's intelligence, competence, reliability, wealth or niceness. This has helped me to be more flexible with regard to what might happened, how things might develop, and be more appreciative as to what other people might contribute. It has also gotten me to develop relevant filters, such as expecting certain behavior. I've focused on "independent thinkers", expected people to be accountable to their own deepest value in life, or to engage me based on their own question that they wish to answer.699 B4-0
'''Inverting conclusions''' Conversing with: conclusions As I considered the truths of the heart and of the world from some forty goodwill exercises, I noticed that both were related to their topic, but in different ways. Given a deep issue such as "helping", there was a truth of the heart, "I should help those who ask for help", and a truth of the world, "My help should not make things worse", each teaching something about "helping". I thought of the former as "accommodating of helping" and the latter as "helping of reprioritizing", and in general, I noticed that each truth was such a "double gerund". In the truth of the heart, the issue "helping" was qualified by "accomodating", whereas in the truth of the world, "helping" was a qualifier for "reprioritizing". I realized that "helping" could be defined as "accomodating of reprioritizing" and then realized that I could turn this process around. I could work backwards to ask, what are the truths of the heart and of the world about "accomodating"? how does it break down as a pair of gerunds? and work my way backwards to the most basic issue. And I knew the six most basic issues in that the truths of the heart and of the world took up different levels of the foursome, making for six pairs in all. So I had a method for working backwards from real life examples "in the field" to a theoretical foundation for them.624 3-0
'''Invite all people''' Conversing with: God's will In my activities, I've tried to be and stay open to everybody and not be exclusive. I have tried not to worry about people's intelligence, competence, reliability, wealth or niceness. This has helped me to be more flexible with regard to what might happened, how things might develop, and be more appreciative as to what other people might contribute. It has also gotten me to develop relevant filters, such as expecting certain behavior. I've focused on "independent thinkers", expected people to be accountable to their own deepest value in life, or to engage me based on their own question that they wish to answer.699 B4-0
2013 sausio 07 d., 16:01
atliko -
Pridėtos 3-6 eilutės:
-------
'''Pratimų sumanymas'''
Pridėtos 9-12 eilutės:
'''Real life exercise''' Conversing with: response I developed "good will exercises" by which I and others assimilated "truths of the heart" through real life exercises, not just hypothetically.635 F-0
'''Desire to live as an example''' Conversing with: my destiny I wanted to put my philosophy into practice and so I started developing good will exercises to address situations where we are riled because we believe one thing in our hearts, but in the world it is otherwise. In pursuing this, I wanted to live as an example. After two years I stopped because I realized that being riled meant that my mind was thinking wrongly, and so why start from that and encourage myself and others to focus on that? Later, after I completed my video summary "I wish to know", I wanted to start a culture, but more and more I realized that it was not by living as an example to emulate, but by playing a role that God put me in a position to play.737 C3-0
'''Desire to live as an example''' Conversing with: my destiny I wanted to put my philosophy into practice and so I started developing good will exercises to address situations where we are riled because we believe one thing in our hearts, but in the world it is otherwise. In pursuing this, I wanted to live as an example. After two years I stopped because I realized that being riled meant that my mind was thinking wrongly, and so why start from that and encourage myself and others to focus on that? Later, after I completed my video summary "I wish to know", I wanted to start a culture, but more and more I realized that it was not by living as an example to emulate, but by playing a role that God put me in a position to play.737 C3-0
Pakeistos 15-21 eilutės iš
į:
'''Applying Scripture''' Conversing with: heritage I wanted to have a way to hear from God, so I relied on the prayer "Our Father", which I had prayed many times, was part of my personal heritage, my family's heritage and my religious upbringing. 673 C3-1
Ištrintos 18-19 eilutės:
Ištrintos 20-27 eilutės:
'''Desire to live as an example''' Conversing with: my destiny I wanted to put my philosophy into practice and so I started developing good will exercises to address situations where we are riled because we believe one thing in our hearts, but in the world it is otherwise. In pursuing this, I wanted to live as an example. After two years I stopped because I realized that being riled meant that my mind was thinking wrongly, and so why start from that and encourage myself and others to focus on that? Later, after I completed my video summary "I wish to know", I wanted to start a culture, but more and more I realized that it was not by living as an example to emulate, but by playing a role that God put me in a position to play.737 C3-0
'''Applying Scripture''' Conversing with: heritage I wanted to have a way to hear from God, so I relied on the prayer "Our Father", which I had prayed many times, was part of my personal heritage, my family's heritage and my religious upbringing. 673 C3-1
'''Do not go along with God''' Conversing with: baselessness I don't always do as God has me do. In China, as I was writing up how to do the good will exercises, and I was engaging God for his help to work together, God told me to sit on the window sill. I did not want to offend God, but I thought that it was too much to ask of my faith. God was a bit miffed, and his reply was that this put our relationship in perspective. In Chicago, I prayed God that my friend David, who I was living with, not lose his home. God told me that he would stay there, and indeed I would live there with my sweetheart. Even so, I looked for another place to live, because I did not want to live there after it was confirmed sold. God was not mad at me. 726 C4-0
Pridėtos 23-27 eilutės:
--------------
'''Pratimų išvystymas'''
'''Disagreement of views''' Conversing with: contradiction In organizing the good will exercises, I learned early on that, for a given issue, we wouldn't agree what truth came from the world. Often I felt that it was clear that people couldn't see past their own principle, couldn't acknowledge the dead end that they were in. People kept focusing on whatever got their buttons. They would disagree about an issue, such as gang violence, but actually, when you heard them out, in their minds they were approaching that issue from their own very personal angle, often only tentatively linked to the "hot button" words. So I developed a way to ask about their feelings, to balance negative feelings with positive feelings, and derive their real issue issue from the subject matter of their feelings.655 B3-0
'''Pratimų išvystymas'''
'''Disagreement of views''' Conversing with: contradiction In organizing the good will exercises, I learned early on that, for a given issue, we wouldn't agree what truth came from the world. Often I felt that it was clear that people couldn't see past their own principle, couldn't acknowledge the dead end that they were in. People kept focusing on whatever got their buttons. They would disagree about an issue, such as gang violence, but actually, when you heard them out, in their minds they were approaching that issue from their own very personal angle, often only tentatively linked to the "hot button" words. So I developed a way to ask about their feelings, to balance negative feelings with positive feelings, and derive their real issue issue from the subject matter of their feelings.655 B3-0
Pakeistos 30-33 eilutės iš
'''Believe in God''' Conversing with: inexperience I wondered, why were people so hesitant to do "good will exercises" with me? Why did they not want to let go of their experience in the sense that I was? Why was I able to live on the edge? I realized that I do believe in God. I do believe that God watches over me. I can therefore do risks to do the right thing. I then appreciated that people might not be able to do that if they don't believe in God. I drew this conclusion even though I had been very careful to think that people might not need to explicitly believe in God, but might have some comparable concept. Yet I saw that, to my dismay, they generally didn't.696 T-1
'''Real life exercise''' Conversing with: response I developed "good will exercises" by which I and others assimilated "truths of the heart" through real life exercises, not just hypothetically.635 F-0
į:
'''Note what is interesting to others''' Conversing with: their attention I learn more with and from others by being open to what they are interested. In looking for participants for good will exercises, I would ask what issues riled them. In looking for work or clients, I look for who I might serve, and how. In organizing online groups, I center them around the deepest value of a leader. That way I hope that at least two of us, they and I, will be active. In general, I learn that there are people who are fascinated by things that I am not, but could be, and so they help me stretch and grow.650 B2-1
----------------
----------------
Pridėtos 85-86 eilutės:
Pakeistos 90-91 eilutės iš
į:
Ištrintos 94-95 eilutės:
Pridėtos 101-105 eilutės:
'''Work in tune with God''' Conversing with: sensitiveness In China, I asked for God's help to write up together how to develop the "good will exercises", which I did with full attention to God.748 O-0
'''Do not go along with God''' Conversing with: baselessness I don't always do as God has me do. In China, as I was writing up how to do the good will exercises, and I was engaging God for his help to work together, God told me to sit on the window sill. I did not want to offend God, but I thought that it was too much to ask of my faith. God was a bit miffed, and his reply was that this put our relationship in perspective. In Chicago, I prayed God that my friend David, who I was living with, not lose his home. God told me that he would stay there, and indeed I would live there with my sweetheart. Even so, I looked for another place to live, because I did not want to live there after it was confirmed sold. God was not mad at me. 726 C4-0
'''Do not go along with God''' Conversing with: baselessness I don't always do as God has me do. In China, as I was writing up how to do the good will exercises, and I was engaging God for his help to work together, God told me to sit on the window sill. I did not want to offend God, but I thought that it was too much to ask of my faith. God was a bit miffed, and his reply was that this put our relationship in perspective. In Chicago, I prayed God that my friend David, who I was living with, not lose his home. God told me that he would stay there, and indeed I would live there with my sweetheart. Even so, I looked for another place to live, because I did not want to live there after it was confirmed sold. God was not mad at me. 726 C4-0
Pridėtos 111-112 eilutės:
'''Acknowledging people's natural inclination''' Conversing with: people's inclinations In developing good will exercises, I learned that people who are riled about some surface subject typically aren't too interested in the deeper issue that fuels it. People, in general, aren't interested in whatever would make them more responsible, such as truly knowing everything or hearing from God.645 B2-1
Pridėtos 115-116 eilutės:
'''Believe in God''' Conversing with: inexperience I wondered, why were people so hesitant to do "good will exercises" with me? Why did they not want to let go of their experience in the sense that I was? Why was I able to live on the edge? I realized that I do believe in God. I do believe that God watches over me. I can therefore do risks to do the right thing. I then appreciated that people might not be able to do that if they don't believe in God. I drew this conclusion even though I had been very careful to think that people might not need to explicitly believe in God, but might have some comparable concept. Yet I saw that, to my dismay, they generally didn't.696 T-1
Pridėtos 122-123 eilutės:
'''Invite all people''' Conversing with: God's will In my activities, I've tried to be and stay open to everybody and not be exclusive. I have tried not to worry about people's intelligence, competence, reliability, wealth or niceness. This has helped me to be more flexible with regard to what might happened, how things might develop, and be more appreciative as to what other people might contribute. It has also gotten me to develop relevant filters, such as expecting certain behavior. I've focused on "independent thinkers", expected people to be accountable to their own deepest value in life, or to engage me based on their own question that they wish to answer.699 B4-0
2013 sausio 07 d., 15:26
atliko -
Pakeistos 7-12 eilutės iš
'''Taking to heart people's perspective''' Conversing with: people's inclinations People weren't very interested to do good will exercises with me. They aren't very interested in my laboratory's services. I keep their interests in mind to know that my activities aren't central or basic in most people's lives and that I may be fundamentally on the wrong track.643 B2-1
'''Note what is interesting to others''' Conversing with: their attention I learn more with and from others by being open to what they are interested. In looking for participants for good will exercises, I would ask what issues riled them. In looking for work or clients, I look for who I might serve, and how. In organizing online groups, I center them around the deepest value of a leader. That way I hope that at least two of us, they and I, will be active. In general, I learn that there are people who are fascinated by things that I am not, but could be, and so they help me stretch and grow.650 B2-1
į:
Ištrintos 71-72 eilutės:
Pakeistos 76-77 eilutės iš
į:
Pridėtos 84-88 eilutės:
------
Vykdymas ir pavyzdžiai
'''Note what is interesting to others''' Conversing with: their attention I learn more with and from others by being open to what they are interested. In looking for participants for good will exercises, I would ask what issues riled them. In looking for work or clients, I look for who I might serve, and how. In organizing online groups, I center them around the deepest value of a leader. That way I hope that at least two of us, they and I, will be active. In general, I learn that there are people who are fascinated by things that I am not, but could be, and so they help me stretch and grow.650 B2-1
Vykdymas ir pavyzdžiai
'''Note what is interesting to others''' Conversing with: their attention I learn more with and from others by being open to what they are interested. In looking for participants for good will exercises, I would ask what issues riled them. In looking for work or clients, I look for who I might serve, and how. In organizing online groups, I center them around the deepest value of a leader. That way I hope that at least two of us, they and I, will be active. In general, I learn that there are people who are fascinated by things that I am not, but could be, and so they help me stretch and grow.650 B2-1
Pakeistos 91-97 eilutės iš
'''Recognizing and reexamining an assumption''' Conversing with: purpose In 1997, after a year developing the good will exercises and a year of doing about forty of them, and after much theoretical reflection on them, I realized that it was better to be peaceful than to be riled. The person who is riled is thinking incorrectly, confusing the truths of the heart and the world, whereas the person at peace is thinking correctly. But my whole purpose of the good will exercises was to deal with situations where we are riled, where we believe one thing in our hearts, and we see another thing in the world, and we struggle to follow our hearts. It turns out that we are riled because we are confused. I also saw that, aside from myself, people didn't seek to participate. The exercises helped me with several issues that I had in my life, and they made me more at peace and appreciate that. So I realized that the exercises were problematic in that they had us start with and focus on our being riled instead of our being at peace. And so I stopped doing them.641 32-1
'''Augmenting a structure with its purpose'''*** What is the significance of a structure? Conversing with: meaningfulness I had noticed that the good will exercises could be organized into six groups based on the pairs of questions that they asked from whether? what? how? why?, the heart asking the broader question, with why? being the broadest. Then I noticed, starting with a few examples, that the questions could be answered yes or no, and that the heart would answer one way, and the world another way. Given a doubt, Is this truly wrong?, and the counterquestion, Is this the ways things should be?, the world says, "It is wrong, it should Not be this way", but the heart says, "It is wrong, it Should be this way", which is to say, that wrong behavior like the crucifixion of Jesus happens for a purpose. I realized that this is indeed part of the very purpose of the counterquestions, to distinguish between the heart and the world, and thus this observation adds new meaning to the counterquestions, aside from their ability to wrench us out of our doubts and our experience.676 32-1
------
Vykdymas ir pavyzdžiai
'''Augmenting a structure with its purpose'''*** What is the significance of a structure? Conversing with: meaningfulness I had noticed that the good will exercises could be organized into six groups based on the pairs of questions that they asked from whether? what? how? why?, the heart asking the broader question, with why? being the broadest. Then I noticed, starting with a few examples, that the questions could be answered yes or no, and that the heart would answer one way, and the world another way. Given a doubt, Is this truly wrong?, and the counterquestion, Is this the ways things should be?, the world says, "It is wrong, it should Not be this way", but the heart says, "It is wrong, it Should be this way", which is to say, that wrong behavior like the crucifixion of Jesus happens for a purpose. I realized that this is indeed part of the very purpose of the counterquestions, to distinguish between the heart and the world, and thus this observation adds new meaning to the counterquestions, aside from their ability to wrench us out of our doubts and our experience.676 32-1
------
Vykdymas ir pavyzdžiai
į:
'''Good wins out over bad''' Conversing with: goodness In presuming that good must be more relevant than bad, I understood to give priority to good will exercises that grew out of positive feelings (and so expressed right thinking we could share) instead of those that addressed negative feelings.672 B2-0
Pridėtos 104-109 eilutės:
'''Taking to heart people's perspective''' Conversing with: people's inclinations People weren't very interested to do good will exercises with me. They aren't very interested in my laboratory's services. I keep their interests in mind to know that my activities aren't central or basic in most people's lives and that I may be fundamentally on the wrong track.643 B2-1
'''Recognizing and reexamining an assumption''' Conversing with: purpose In 1997, after a year developing the good will exercises and a year of doing about forty of them, and after much theoretical reflection on them, I realized that it was better to be peaceful than to be riled. The person who is riled is thinking incorrectly, confusing the truths of the heart and the world, whereas the person at peace is thinking correctly. But my whole purpose of the good will exercises was to deal with situations where we are riled, where we believe one thing in our hearts, and we see another thing in the world, and we struggle to follow our hearts. It turns out that we are riled because we are confused. I also saw that, aside from myself, people didn't seek to participate. The exercises helped me with several issues that I had in my life, and they made me more at peace and appreciate that. So I realized that the exercises were problematic in that they had us start with and focus on our being riled instead of our being at peace. And so I stopped doing them.641 32-1
'''Building my own collection of examples''' I reflect on my own activity and study it. I developed and conducted about 40 good will exercises. As I collected them, I studied how they fell into groups, and analyzed the nature of the system as a whole. Similarly, I am studying the ways of figuring things out and organizing them in a House of Knowledge which turned out to have 24 rooms.1444 20
'''Recognizing and reexamining an assumption''' Conversing with: purpose In 1997, after a year developing the good will exercises and a year of doing about forty of them, and after much theoretical reflection on them, I realized that it was better to be peaceful than to be riled. The person who is riled is thinking incorrectly, confusing the truths of the heart and the world, whereas the person at peace is thinking correctly. But my whole purpose of the good will exercises was to deal with situations where we are riled, where we believe one thing in our hearts, and we see another thing in the world, and we struggle to follow our hearts. It turns out that we are riled because we are confused. I also saw that, aside from myself, people didn't seek to participate. The exercises helped me with several issues that I had in my life, and they made me more at peace and appreciate that. So I realized that the exercises were problematic in that they had us start with and focus on our being riled instead of our being at peace. And so I stopped doing them.641 32-1
'''Building my own collection of examples''' I reflect on my own activity and study it. I developed and conducted about 40 good will exercises. As I collected them, I studied how they fell into groups, and analyzed the nature of the system as a whole. Similarly, I am studying the ways of figuring things out and organizing them in a House of Knowledge which turned out to have 24 rooms.1444 20
Pridėtos 111-116 eilutės:
'''Augmenting a structure with its purpose'''*** What is the significance of a structure? Conversing with: meaningfulness I had noticed that the good will exercises could be organized into six groups based on the pairs of questions that they asked from whether? what? how? why?, the heart asking the broader question, with why? being the broadest. Then I noticed, starting with a few examples, that the questions could be answered yes or no, and that the heart would answer one way, and the world another way. Given a doubt, Is this truly wrong?, and the counterquestion, Is this the ways things should be?, the world says, "It is wrong, it should Not be this way", but the heart says, "It is wrong, it Should be this way", which is to say, that wrong behavior like the crucifixion of Jesus happens for a purpose. I realized that this is indeed part of the very purpose of the counterquestions, to distinguish between the heart and the world, and thus this observation adds new meaning to the counterquestions, aside from their ability to wrench us out of our doubts and our experience.676 32-1
-------------
'''Appreciate a person's weakness''' Conversing with: obstacles I once asked a colleague what their deepest value was and, when they told me, I was taken aback, because I thought it personally happened to be their weak point. As I thought about myself and others, I decided that a person's deepest value is both their strong point and their weak point.751 21-1
2013 sausio 07 d., 15:05
atliko -
Pakeistos 3-4 eilutės iš
į:
'''Create conditions''' Conversing with: inspiration In 1995, encouraged by Joe Damal, I wanted to start applying my philosophy practically. I decided to consider situations where I wanted to follow the truth of the heart, as opposed to the world. But where to start? I gave myself a year to develop good will exercises. Every two weeks I invited friends and all who might be interested to help me think this through. In between, I would write up and mail out and email out a newsletter reflecting on the last meeting and preparing for the next meeting. I conducted the meetings so that they always yielded some new idea, some step forward.651 B4-0
Ištrintos 18-19 eilutės:
Pridėtos 93-97 eilutės:
------
Vykdymas ir pavyzdžiai
'''Work in tune with God''' Conversing with: sensitiveness In China, I asked for God's help to write up together how to develop the "good will exercises", which I did with full attention to God.748 O-0
Vykdymas ir pavyzdžiai
'''Work in tune with God''' Conversing with: sensitiveness In China, I asked for God's help to write up together how to develop the "good will exercises", which I did with full attention to God.748 O-0
Pridėtos 104-106 eilutės:
-------
Pasėkmės
Pasėkmės
Ištrintos 107-108 eilutės:
'''Work in tune with God''' Conversing with: sensitiveness In China, I asked for God's help to write up together how to develop the "good will exercises", which I did with full attention to God.748 O-0
2013 sausio 03 d., 21:18
atliko -
Pridėtos 1-3 eilutės:
Savo rūpestį visais gyvenimo klausimais ir visų žmonių rūpesčiais suvedžiau į geros valios pratimus.
2013 sausio 02 d., 06:27
atliko -
Pridėtos 1-99 eilutės:
'''Example (1102) Who wants to listen to God?''' In 1995, just as I was preparing to engage others to make my philosophy practical, and so developing the good will exercises, I was inspired by Kangning Liou, who would pray for an hour every morning. I thought I should certainly pray more, but especially if I am to lead and even influence people, I need to be able to converse with God and listen to God. I thought that if this was possible for me, then it should be possible for others as well. Yet few people seem to hear God. Then I realized that few people want to hear God for they would then be accountable to obey him.1104 A-0
'''Good wins out over bad''' Conversing with: goodness In presuming that good must be more relevant than bad, I understood to give priority to good will exercises that grew out of positive feelings (and so expressed right thinking we could share) instead of those that addressed negative feelings.672 B2-0
'''Taking to heart people's perspective''' Conversing with: people's inclinations People weren't very interested to do good will exercises with me. They aren't very interested in my laboratory's services. I keep their interests in mind to know that my activities aren't central or basic in most people's lives and that I may be fundamentally on the wrong track.643 B2-1
'''Note what is interesting to others''' Conversing with: their attention I learn more with and from others by being open to what they are interested. In looking for participants for good will exercises, I would ask what issues riled them. In looking for work or clients, I look for who I might serve, and how. In organizing online groups, I center them around the deepest value of a leader. That way I hope that at least two of us, they and I, will be active. In general, I learn that there are people who are fascinated by things that I am not, but could be, and so they help me stretch and grow.650 B2-1
'''Acknowledging people's natural inclination''' Conversing with: people's inclinations In developing good will exercises, I learned that people who are riled about some surface subject typically aren't too interested in the deeper issue that fuels it. People, in general, aren't interested in whatever would make them more responsible, such as truly knowing everything or hearing from God.645 B2-1
'''Heartful interaction''' Conversing with: others as equals As I developed good will exercises, through many conversations with others, I learned that I could open up to new angles by alternatively stepping in (looking subjectively) and stepping out (stepping back, looking objectively). I learned how to get past the surface issue, the "hot button" issue, and get to the deep issue underlying it.646 B2-1
'''Disagreement of views''' Conversing with: contradiction In organizing the good will exercises, I learned early on that, for a given issue, we wouldn't agree what truth came from the world. Often I felt that it was clear that people couldn't see past their own principle, couldn't acknowledge the dead end that they were in. People kept focusing on whatever got their buttons. They would disagree about an issue, such as gang violence, but actually, when you heard them out, in their minds they were approaching that issue from their own very personal angle, often only tentatively linked to the "hot button" words. So I developed a way to ask about their feelings, to balance negative feelings with positive feelings, and derive their real issue issue from the subject matter of their feelings.655 B3-0
'''Create conditions''' Conversing with: inspiration In 1995, encouraged by Joe Damal, I wanted to start applying my philosophy practically. I decided to consider situations where I wanted to follow the truth of the heart, as opposed to the world. But where to start? I gave myself a year to develop good will exercises. Every two weeks I invited friends and all who might be interested to help me think this through. In between, I would write up and mail out and email out a newsletter reflecting on the last meeting and preparing for the next meeting. I conducted the meetings so that they always yielded some new idea, some step forward.651 B4-0
'''Step in, step out'''*** How to generate a profound, new and relevant idea? Conversing with: spirit In 1996, in developing the good will exercises, I wanted to make sure that each meeting yielded some insight that helped me develop them further. It was not easy because people didn't quite believe that something could come from such ideas and they kept drifting off in tangents. Yet those tangents were like gradients that showed what directions our minds could move in. I was able to note those gradients as others talked. But as they talked, they drifted away from the main point I cared about. So I had to talk to keep bringing them back to the main point. And as I talked I would immerse myself, pay attention to what I was feeling and thinking, and myself perhaps go to far afield. I started explaining this dynamic as "step in, step out". We should try to develop a rhythm where as one person "steps in" and brings forth from their personal experience, others should step back and watch the dynamics of the conversation. This yields a flutter, the Holy Spirit, as happens at the Chinese bible study that I'd go to sometimes with my friend Shu-Hong. I think it allows us to feel how different mental paths are possible from a particular point, and thus makes it real in its freedom. One question that came up thereby was raised by Bob, which was, how does he know that I won't brainwash him? This led me to think, how do I keep from being brainwashed, and so I recalled science fiction questions that I pondered in junior high school such as, "How do I know that I'm not a robot?" and the answers that I developed, counterquestions such as "Would it make any difference?" So I developed a whole theory and structure of counterquestions.656 B4-0
'''Invite all people''' Conversing with: God's will In my activities, I've tried to be and stay open to everybody and not be exclusive. I have tried not to worry about people's intelligence, competence, reliability, wealth or niceness. This has helped me to be more flexible with regard to what might happened, how things might develop, and be more appreciative as to what other people might contribute. It has also gotten me to develop relevant filters, such as expecting certain behavior. I've focused on "independent thinkers", expected people to be accountable to their own deepest value in life, or to engage me based on their own question that they wish to answer.699 B4-0
'''Desire to live as an example''' Conversing with: my destiny I wanted to put my philosophy into practice and so I started developing good will exercises to address situations where we are riled because we believe one thing in our hearts, but in the world it is otherwise. In pursuing this, I wanted to live as an example. After two years I stopped because I realized that being riled meant that my mind was thinking wrongly, and so why start from that and encourage myself and others to focus on that? Later, after I completed my video summary "I wish to know", I wanted to start a culture, but more and more I realized that it was not by living as an example to emulate, but by playing a role that God put me in a position to play.737 C3-0
'''Applying Scripture''' Conversing with: heritage I wanted to have a way to hear from God, so I relied on the prayer "Our Father", which I had prayed many times, was part of my personal heritage, my family's heritage and my religious upbringing. 673 C3-1
'''Do not go along with God''' Conversing with: baselessness I don't always do as God has me do. In China, as I was writing up how to do the good will exercises, and I was engaging God for his help to work together, God told me to sit on the window sill. I did not want to offend God, but I thought that it was too much to ask of my faith. God was a bit miffed, and his reply was that this put our relationship in perspective. In Chicago, I prayed God that my friend David, who I was living with, not lose his home. God told me that he would stay there, and indeed I would live there with my sweetheart. Even so, I looked for another place to live, because I did not want to live there after it was confirmed sold. God was not mad at me. 726 C4-0
'''Remembering a solution'''*** What life experience is relevant? Conversing with: memory In 1996, I was organizing meetings to think through "good will exercises" for living by our hearts. One of our participants, Bob, asked how we might be sure that I wasn't going to brainwash them? I thought about this and remembered how in junior high school I had struggled with questions such as, "How do I know that I'm not a robot?" Back then, I had come up with a reply, a counterquestion, namely, "Would it make any difference?" I thus considered several dozens such situations and developed a theory of doubts and counterquestions.677 T-0
'''Generalize from examples''' Conversing with: validity In developing the good will exercises, and considering situations that riled me, I saw that, in the case of a homeless person, I myself was not following the truth of my heart. From this one example, I looked for this principle in general. Similarly, when I noticed, in discussing the question, What is happiness? that there was a division of three at play, I started considering, what would it mean to divide everything into two parts? or four parts? and so on.666 T-0
'''Believe in God''' Conversing with: inexperience I wondered, why were people so hesitant to do "good will exercises" with me? Why did they not want to let go of their experience in the sense that I was? Why was I able to live on the edge? I realized that I do believe in God. I do believe that God watches over me. I can therefore do risks to do the right thing. I then appreciated that people might not be able to do that if they don't believe in God. I drew this conclusion even though I had been very careful to think that people might not need to explicitly believe in God, but might have some comparable concept. Yet I saw that, to my dismay, they generally didn't.696 T-1
'''Real life exercise''' Conversing with: response I developed "good will exercises" by which I and others assimilated "truths of the heart" through real life exercises, not just hypothetically.635 F-0
'''Apply my discoveries''' Conversing with: significance of knowledge I have not simply wanted to know everything, but also to apply that knowledge usefully. This has shaped the questions that I've chosen to take up. In 1995, encouraged by Joe Damal, I set upon applying my philosophy practically. I addressed situations where we believe one thing in our heart, and the world teaches us differently, and we feel riled. As I meant to lead and influence people, I sought for a way to pray to God that I might listen to him. With the good will exercises, I found ways to capture and express people's intution. In Lithuania, I needed a way to make a living, so I started up Minciu Sodas, a laboratory for independent thinkers, where I tried to make use of conceptual structures to structure our online space and activity. In fostering a culture of truth, I am sharing, documenting and structuring ways of figuring things out. My practical impulse has thus focused me on questions that engage what's at the heart of my personal life.775 F-0
'''Learning from real life activity''' Conversing with: life After spending a year developing good will exercises, and another year conducting them, I came to understand that the person who is riled is wrong and confuses the truth of the world for the truth of the heart. I realized that people weren't keen to do such exercises. By doing them, I was focusing on what riled people, whereas I should be focusing on peace, as Jesus greeted in peace. In organizing Minciu Sodas, I learned that people don't want to dedicate themselves to a culture of independent thinkers.602 R-0
'''Learning from my failures''' Conversing with: other possibilities I learned not to brag about my mind because that can hurt others; to be ready to lead because others may not be ready;to use the simplest vocabulary so that I would be understood by everybody; to make clear my main point so that people could help me; to not be modest so that people would be aware of what I can do.675 R-0
'''Take to heart an exception to a rule''' I had noted four tests to distinguish truths of the heart from truths of the world. The most important test was that the person who is riled regarding a subject confuses the truth of the heart and of the world. I tried to apply these tests as carefully and openmindedly as possible to make sure that they held true and I was not biasing the results. In developing a good will exercise with Annette Robinson about an issue that she cared about, it happened that what she thought and felt was the truth of the heart, what she kept coming back to, was indeed the truth of the heart as determined by the other three tests. This gave me pause to think. Later, I came across a few other such cases. After developing some forty exercises, I realized that I should be focused primarily on feelings of peace rather than what made people riled, and so my good will exercises were not grounded on the right foundation. Subsequently, I realized that this particular test compared with the other three tests may simply indicate whether a person was confused or not regarding the truth of the heart. If they were confused, then their frustration would continue to build. If they were no longer confused, then their frustration was dissipating. So it was actually more useful as an indication of their state of mind rather than whether the truth itself was of the heart or of the world. The other three tests could account for that.1665 R-0
'''Equate two statements''' Conversing with: issue In developing the good will exercises, I would ask people, if they were riled about a surface topic, what made them feel bad about it? What would make them feel worse? What would make them feel good? And what would make them feel even better? I would express their answers as starkly as possible. Then I would look for what their statements had in common, ignoring the negative and positive dimensions, and focusing only on the semantic content. This would yield the deep issue.662 CB-0
'''Distill the essence'''*** What are the constituent elements? Conversing with: ideal interlocutor Good will exercises. Andrius's and God's answers to the 12 questions. Deep ideas in math, algebra. Doubts and counterquestions. The truth of the world proceeds from the truth of the heart.598 CB-1
'''Recognize a structure from its parts''' Conversing with: my own knowledge In the good will exercises, I recognized the relevance of the threesome because, with regard to the homeless, I was not following through on my stand. I therefore considered that likewise there could be exercises which help me reflect upon following through, or take a stand upon reflecting.724 CB-1
'''Riled is wrong''' Conversing with: my own peace In doing the good will exercises, I concluded that I and others who feel riled are actually thinking wrongly. We have been living from the truth of the world instead of the truth of the heart. We confused the two. I suppose that is why people are suspicious of others who speak agitatedly, but receptive of those who speak calmly.671 0-0
'''Note the nature of the origin of a statement''' Conversing with: sources In developing the good will exercises, I noted the following test to distinguish the truths of the heart and of the world: We can point to the truth of the world with examples, but we can't show or learn the truth of the heart and it must already be in us. I can show many examples that "My help could make things worse", whereas I can in no way show that "I should help those who need or want help", but it must be innate. I can appeal to one's knowledge of the latter with illustrations and analogies, but I can't show it in the world.670 1-0
'''Contrast two statements, positive and negative''' Conversing with: comparability In developing a good will exercise, if I am riled by something negatively, then I ask myself, what would make me feel even worse? and this opens up space for me to ask, what would make feel good? and even better than that? Then I contrast the resulting statements so that their parts align and contrast sharply.661 2-0
'''Counterbalance one's personal feelings''' Conversing with: fairness In developing good will exercises with people, they were generally riled by a surface topic at which they could only look at one way. If the topic made them feel bad, then I would ask them, why? and what would make them feel even worse? That would open up possibility inside of them for me to ask, what would make them feel good? and even better than that? I would contrast the four answers so they were as intense and comparable as possible, and then compare them, what did they all have in common, yielding the deep issue.659 2-0
'''Heighten the contrast of statements pulling us in opposite directions''' On any abstract topic, contrasting truths of the heart and of the world arise, so that they pull in opposite directions, they suggest opposite actions. I heighten that contrast.1652 2-0
'''Compare outcomes''' Conversing with: causality The truth of the world follows from the truth of the heart, but not the other way around. I have observed this logical direction in 40+ good will exercises that I developed. It serves as one of four tests for distinguishing the truths of the heart from the truths of the world. For example, if "I should help those who need or want help", then soon it will be relevant that "My help could make things worse". But if I start with "My help could make things worse", then I will never help anyone! So "I should help those who need or want help" is the truth of the heart, whereas "My help could make things worse" is the truth of the world.663 2-1
'''Inverting conclusions''' Conversing with: conclusions As I considered the truths of the heart and of the world from some forty goodwill exercises, I noticed that both were related to their topic, but in different ways. Given a deep issue such as "helping", there was a truth of the heart, "I should help those who ask for help", and a truth of the world, "My help should not make things worse", each teaching something about "helping". I thought of the former as "accomodating of helping" and the latter as "helping of reprioritizing", and in general, I noticed that each truth was such a "double gerund". In the truth of the heart, the issue "helping" was qualified by "accomodating", whereas in the truth of the world, "helping" was a qualifier for "reprioritizing". I realized that "helping" could be defined as "accomodating of reprioritizing" and then realized that I could turn this process around. I could work backwards to ask, what are the truths of the heart and of the world about "accomodating"? how does it break down as a pair of gerunds? and work my way backwards to the most basic issue. And I knew the six most basic issues in that the truths of the heart and of the world took up different levels of the foursome, making for six pairs in all. So I had a method for working backwards from real life examples "in the field" to a theoretical foundation for them.624 3-0
'''Comparing levels of the foursome: Why? How? What? Whether?''' Conversing with: scope of a statement On a given subject, one way to distinguish the truths of the heart and of the world is that, given four questions - whether, what, how, why - with why being the broadest - the heart asks the broader question. This also leads to six different pairs, thus categories into which the related topic and good will exercise fall into.680 3-1
'''Cross check''' Conversing with: truth I found four different ways to distinguish between the truths of the heart and of the world. Three of the ways corresponded with each other all of the time in the more than 40 good will exercises that I developed. These tests thereby affirmed each other: We can point to the truth of the world with examples from experience, but not the truth of the heart, which must be in us already; the truth of the world follows from the truth of the heart, but not the other way around; and given four questions, whether-what-how-why, why being the broadest, the truth of the heart asks a broader question than the truth of the world. The fourth test is that the person who is riled is wrong, and confuses the truths of the heart and the world, but in some cases they didn't and I had to ammend my conclusions regarding that test.723 3-1
'''Feel through a specific case''' Conversing with: characteristicness The truth of the world follows from the truth of the heart, but not the other way around.658 10-1
'''Collect ways of looking at something''' Conversing with: variety inherent in a phenomenon I developed and conducted good will exercises and noted different tests for distinguishing the truth of the heart and the truth of the world. In general, three of the tests agreed with each other. I think the fourth and most important test, whether the person confuses the truths of the heart and the world, indicates whether the person has resolved the conflict or not. Similarly, I noted the different properties of everything, and more generally, the divisions of everything along with their various representations.660 20-0
'''Building my own collection of examples''' I reflect on my own activity and study it. I developed and conducted about 40 good will exercises. As I collected them, I studied how they fell into groups, and analyzed the nature of the system as a whole. Similarly, I am studying the ways of figuring things out and organizing them in a House of Knowledge which turned out to have 24 rooms.1444 20
'''Applying structural possibilities'''*** What can structure mean? Conversing with: unfolding I studied the statements and truths that arose in developing good will exercises. I noted that given the four questions Why? How? What? Whether?, the heart would address a broader question than the world, with Why being the broadest question. This allowed me to categorize the exercises in terms of the pairs of levels, and indeed, they related to the counterquestions. This left in each case a pair of levels not involved in the counterquestion. I realized that they were relevant to the doubts which the counterquestions addressed. And the order in which they were taken up determined whether they led to positive or negative feelings.681 20-1
'''Noting a familiar structure''' In developing the good will exercises, I was alert to the relevance of structures that I was familiar with, such as the foursome (which arose as the four tests of the truth of the heart and the truth of the world) and the threesome (which gave the structure of the exercises). Similarly, in organizing the ways of figuring thing out with the House of Knowledge, I recalled the structure 4 + 6 where there are 6 pairs of 4 levels.617 21-0
'''Appreciate a person's weakness''' Conversing with: obstacles I once asked a colleague what their deepest value was and, when they told me, I was taken aback, because I thought it personally happened to be their weak point. As I thought about myself and others, I decided that a person's deepest value is both their strong point and their weak point.751 21-1
'''Contrast dimensions'''*** What are the components? Conversing with: tension in possibilities In analyzing emotional responses, I noted three dimensions: positive vs. negative, calm vs. riled, sensitive vs. insensitive. I later saw how these were relevant in the good will exercises. In analyzing the counterquestions, I saw how they related a perspective with a situation.669 21-1
'''Finding the obstacle''' Conversing with: weaknesses Recognize in the three-cycle (take a stand, follow through, reflect) where am I stuck and thus feel riled.678 21-1
'''Spanning the obstacle''' Conversing with: strengths In designing good will exercises, I expected them to consist of three parts - taking a stand, following through, and reflecting - that we might assimilate the truth of the heart. I realized, from a particular example, and from contemplating the general situation, that we must be having difficulty with one of those three parts. Therefore, we should place that one in the middle of the exercise, so that the exercise might help us overcome that obstacle by spanning it from and to what we knew we could do.679 21-1
'''Coinciding of endeavor and circumstances''' Conversing with: possibility I wanted to document my accumulated intuition and I realized that I should be able to do this with a good will exercise that focused on what got going my positive feelings.644 32-0
'''Recognizing and reexamining an assumption''' Conversing with: purpose In 1997, after a year developing the good will exercises and a year of doing about forty of them, and after much theoretical reflection on them, I realized that it was better to be peaceful than to be riled. The person who is riled is thinking incorrectly, confusing the truths of the heart and the world, whereas the person at peace is thinking correctly. But my whole purpose of the good will exercises was to deal with situations where we are riled, where we believe one thing in our hearts, and we see another thing in the world, and we struggle to follow our hearts. It turns out that we are riled because we are confused. I also saw that, aside from myself, people didn't seek to participate. The exercises helped me with several issues that I had in my life, and they made me more at peace and appreciate that. So I realized that the exercises were problematic in that they had us start with and focus on our being riled instead of our being at peace. And so I stopped doing them.641 32-1
'''Augmenting a structure with its purpose'''*** What is the significance of a structure? Conversing with: meaningfulness I had noticed that the good will exercises could be organized into six groups based on the pairs of questions that they asked from whether? what? how? why?, the heart asking the broader question, with why? being the broadest. Then I noticed, starting with a few examples, that the questions could be answered yes or no, and that the heart would answer one way, and the world another way. Given a doubt, Is this truly wrong?, and the counterquestion, Is this the ways things should be?, the world says, "It is wrong, it should Not be this way", but the heart says, "It is wrong, it Should be this way", which is to say, that wrong behavior like the crucifixion of Jesus happens for a purpose. I realized that this is indeed part of the very purpose of the counterquestions, to distinguish between the heart and the world, and thus this observation adds new meaning to the counterquestions, aside from their ability to wrench us out of our doubts and our experience.676 32-1
'''Example (600) Ways of engaging the violent''' As a good will exercise, I and Joe Damal noted our many experiences engaging the violent, which I distilled to eight principles for doing so.1538 31-0
'''Example (600) Ways of getting things done''' Joe Damal and I noted ways of getting things done and grouped them into eight ways.1539 31-0
'''Example (600) Dimensions of organic work: Principles of community organizing''' Joe Damal and I noted principles of community organizing and grouped them into eight ways: Address problems of individuals, Stimulate public interest, Heighten awareness of values, Bring together community resources, Train ourselves and others to act as leaders, Bring out societal issues that need to be addressed, Recognize other opportunities for investigations, Challenge ourselves.1540 31-0
'''Contrast types''' Conversing with: mind's circumstances I analyzed the six kinds of truths of the hearts and the world given by pairs from the four levels (why, how, what, whether), what is common to each type, which I then realized was related to the counterquestions. 665 31-1
'''Work in tune with God''' Conversing with: sensitiveness In China, I asked for God's help to write up together how to develop the "good will exercises", which I did with full attention to God.748 O-0
'''Good wins out over bad''' Conversing with: goodness In presuming that good must be more relevant than bad, I understood to give priority to good will exercises that grew out of positive feelings (and so expressed right thinking we could share) instead of those that addressed negative feelings.672 B2-0
'''Taking to heart people's perspective''' Conversing with: people's inclinations People weren't very interested to do good will exercises with me. They aren't very interested in my laboratory's services. I keep their interests in mind to know that my activities aren't central or basic in most people's lives and that I may be fundamentally on the wrong track.643 B2-1
'''Note what is interesting to others''' Conversing with: their attention I learn more with and from others by being open to what they are interested. In looking for participants for good will exercises, I would ask what issues riled them. In looking for work or clients, I look for who I might serve, and how. In organizing online groups, I center them around the deepest value of a leader. That way I hope that at least two of us, they and I, will be active. In general, I learn that there are people who are fascinated by things that I am not, but could be, and so they help me stretch and grow.650 B2-1
'''Acknowledging people's natural inclination''' Conversing with: people's inclinations In developing good will exercises, I learned that people who are riled about some surface subject typically aren't too interested in the deeper issue that fuels it. People, in general, aren't interested in whatever would make them more responsible, such as truly knowing everything or hearing from God.645 B2-1
'''Heartful interaction''' Conversing with: others as equals As I developed good will exercises, through many conversations with others, I learned that I could open up to new angles by alternatively stepping in (looking subjectively) and stepping out (stepping back, looking objectively). I learned how to get past the surface issue, the "hot button" issue, and get to the deep issue underlying it.646 B2-1
'''Disagreement of views''' Conversing with: contradiction In organizing the good will exercises, I learned early on that, for a given issue, we wouldn't agree what truth came from the world. Often I felt that it was clear that people couldn't see past their own principle, couldn't acknowledge the dead end that they were in. People kept focusing on whatever got their buttons. They would disagree about an issue, such as gang violence, but actually, when you heard them out, in their minds they were approaching that issue from their own very personal angle, often only tentatively linked to the "hot button" words. So I developed a way to ask about their feelings, to balance negative feelings with positive feelings, and derive their real issue issue from the subject matter of their feelings.655 B3-0
'''Create conditions''' Conversing with: inspiration In 1995, encouraged by Joe Damal, I wanted to start applying my philosophy practically. I decided to consider situations where I wanted to follow the truth of the heart, as opposed to the world. But where to start? I gave myself a year to develop good will exercises. Every two weeks I invited friends and all who might be interested to help me think this through. In between, I would write up and mail out and email out a newsletter reflecting on the last meeting and preparing for the next meeting. I conducted the meetings so that they always yielded some new idea, some step forward.651 B4-0
'''Step in, step out'''*** How to generate a profound, new and relevant idea? Conversing with: spirit In 1996, in developing the good will exercises, I wanted to make sure that each meeting yielded some insight that helped me develop them further. It was not easy because people didn't quite believe that something could come from such ideas and they kept drifting off in tangents. Yet those tangents were like gradients that showed what directions our minds could move in. I was able to note those gradients as others talked. But as they talked, they drifted away from the main point I cared about. So I had to talk to keep bringing them back to the main point. And as I talked I would immerse myself, pay attention to what I was feeling and thinking, and myself perhaps go to far afield. I started explaining this dynamic as "step in, step out". We should try to develop a rhythm where as one person "steps in" and brings forth from their personal experience, others should step back and watch the dynamics of the conversation. This yields a flutter, the Holy Spirit, as happens at the Chinese bible study that I'd go to sometimes with my friend Shu-Hong. I think it allows us to feel how different mental paths are possible from a particular point, and thus makes it real in its freedom. One question that came up thereby was raised by Bob, which was, how does he know that I won't brainwash him? This led me to think, how do I keep from being brainwashed, and so I recalled science fiction questions that I pondered in junior high school such as, "How do I know that I'm not a robot?" and the answers that I developed, counterquestions such as "Would it make any difference?" So I developed a whole theory and structure of counterquestions.656 B4-0
'''Invite all people''' Conversing with: God's will In my activities, I've tried to be and stay open to everybody and not be exclusive. I have tried not to worry about people's intelligence, competence, reliability, wealth or niceness. This has helped me to be more flexible with regard to what might happened, how things might develop, and be more appreciative as to what other people might contribute. It has also gotten me to develop relevant filters, such as expecting certain behavior. I've focused on "independent thinkers", expected people to be accountable to their own deepest value in life, or to engage me based on their own question that they wish to answer.699 B4-0
'''Desire to live as an example''' Conversing with: my destiny I wanted to put my philosophy into practice and so I started developing good will exercises to address situations where we are riled because we believe one thing in our hearts, but in the world it is otherwise. In pursuing this, I wanted to live as an example. After two years I stopped because I realized that being riled meant that my mind was thinking wrongly, and so why start from that and encourage myself and others to focus on that? Later, after I completed my video summary "I wish to know", I wanted to start a culture, but more and more I realized that it was not by living as an example to emulate, but by playing a role that God put me in a position to play.737 C3-0
'''Applying Scripture''' Conversing with: heritage I wanted to have a way to hear from God, so I relied on the prayer "Our Father", which I had prayed many times, was part of my personal heritage, my family's heritage and my religious upbringing. 673 C3-1
'''Do not go along with God''' Conversing with: baselessness I don't always do as God has me do. In China, as I was writing up how to do the good will exercises, and I was engaging God for his help to work together, God told me to sit on the window sill. I did not want to offend God, but I thought that it was too much to ask of my faith. God was a bit miffed, and his reply was that this put our relationship in perspective. In Chicago, I prayed God that my friend David, who I was living with, not lose his home. God told me that he would stay there, and indeed I would live there with my sweetheart. Even so, I looked for another place to live, because I did not want to live there after it was confirmed sold. God was not mad at me. 726 C4-0
'''Remembering a solution'''*** What life experience is relevant? Conversing with: memory In 1996, I was organizing meetings to think through "good will exercises" for living by our hearts. One of our participants, Bob, asked how we might be sure that I wasn't going to brainwash them? I thought about this and remembered how in junior high school I had struggled with questions such as, "How do I know that I'm not a robot?" Back then, I had come up with a reply, a counterquestion, namely, "Would it make any difference?" I thus considered several dozens such situations and developed a theory of doubts and counterquestions.677 T-0
'''Generalize from examples''' Conversing with: validity In developing the good will exercises, and considering situations that riled me, I saw that, in the case of a homeless person, I myself was not following the truth of my heart. From this one example, I looked for this principle in general. Similarly, when I noticed, in discussing the question, What is happiness? that there was a division of three at play, I started considering, what would it mean to divide everything into two parts? or four parts? and so on.666 T-0
'''Believe in God''' Conversing with: inexperience I wondered, why were people so hesitant to do "good will exercises" with me? Why did they not want to let go of their experience in the sense that I was? Why was I able to live on the edge? I realized that I do believe in God. I do believe that God watches over me. I can therefore do risks to do the right thing. I then appreciated that people might not be able to do that if they don't believe in God. I drew this conclusion even though I had been very careful to think that people might not need to explicitly believe in God, but might have some comparable concept. Yet I saw that, to my dismay, they generally didn't.696 T-1
'''Real life exercise''' Conversing with: response I developed "good will exercises" by which I and others assimilated "truths of the heart" through real life exercises, not just hypothetically.635 F-0
'''Apply my discoveries''' Conversing with: significance of knowledge I have not simply wanted to know everything, but also to apply that knowledge usefully. This has shaped the questions that I've chosen to take up. In 1995, encouraged by Joe Damal, I set upon applying my philosophy practically. I addressed situations where we believe one thing in our heart, and the world teaches us differently, and we feel riled. As I meant to lead and influence people, I sought for a way to pray to God that I might listen to him. With the good will exercises, I found ways to capture and express people's intution. In Lithuania, I needed a way to make a living, so I started up Minciu Sodas, a laboratory for independent thinkers, where I tried to make use of conceptual structures to structure our online space and activity. In fostering a culture of truth, I am sharing, documenting and structuring ways of figuring things out. My practical impulse has thus focused me on questions that engage what's at the heart of my personal life.775 F-0
'''Learning from real life activity''' Conversing with: life After spending a year developing good will exercises, and another year conducting them, I came to understand that the person who is riled is wrong and confuses the truth of the world for the truth of the heart. I realized that people weren't keen to do such exercises. By doing them, I was focusing on what riled people, whereas I should be focusing on peace, as Jesus greeted in peace. In organizing Minciu Sodas, I learned that people don't want to dedicate themselves to a culture of independent thinkers.602 R-0
'''Learning from my failures''' Conversing with: other possibilities I learned not to brag about my mind because that can hurt others; to be ready to lead because others may not be ready;to use the simplest vocabulary so that I would be understood by everybody; to make clear my main point so that people could help me; to not be modest so that people would be aware of what I can do.675 R-0
'''Take to heart an exception to a rule''' I had noted four tests to distinguish truths of the heart from truths of the world. The most important test was that the person who is riled regarding a subject confuses the truth of the heart and of the world. I tried to apply these tests as carefully and openmindedly as possible to make sure that they held true and I was not biasing the results. In developing a good will exercise with Annette Robinson about an issue that she cared about, it happened that what she thought and felt was the truth of the heart, what she kept coming back to, was indeed the truth of the heart as determined by the other three tests. This gave me pause to think. Later, I came across a few other such cases. After developing some forty exercises, I realized that I should be focused primarily on feelings of peace rather than what made people riled, and so my good will exercises were not grounded on the right foundation. Subsequently, I realized that this particular test compared with the other three tests may simply indicate whether a person was confused or not regarding the truth of the heart. If they were confused, then their frustration would continue to build. If they were no longer confused, then their frustration was dissipating. So it was actually more useful as an indication of their state of mind rather than whether the truth itself was of the heart or of the world. The other three tests could account for that.1665 R-0
'''Equate two statements''' Conversing with: issue In developing the good will exercises, I would ask people, if they were riled about a surface topic, what made them feel bad about it? What would make them feel worse? What would make them feel good? And what would make them feel even better? I would express their answers as starkly as possible. Then I would look for what their statements had in common, ignoring the negative and positive dimensions, and focusing only on the semantic content. This would yield the deep issue.662 CB-0
'''Distill the essence'''*** What are the constituent elements? Conversing with: ideal interlocutor Good will exercises. Andrius's and God's answers to the 12 questions. Deep ideas in math, algebra. Doubts and counterquestions. The truth of the world proceeds from the truth of the heart.598 CB-1
'''Recognize a structure from its parts''' Conversing with: my own knowledge In the good will exercises, I recognized the relevance of the threesome because, with regard to the homeless, I was not following through on my stand. I therefore considered that likewise there could be exercises which help me reflect upon following through, or take a stand upon reflecting.724 CB-1
'''Riled is wrong''' Conversing with: my own peace In doing the good will exercises, I concluded that I and others who feel riled are actually thinking wrongly. We have been living from the truth of the world instead of the truth of the heart. We confused the two. I suppose that is why people are suspicious of others who speak agitatedly, but receptive of those who speak calmly.671 0-0
'''Note the nature of the origin of a statement''' Conversing with: sources In developing the good will exercises, I noted the following test to distinguish the truths of the heart and of the world: We can point to the truth of the world with examples, but we can't show or learn the truth of the heart and it must already be in us. I can show many examples that "My help could make things worse", whereas I can in no way show that "I should help those who need or want help", but it must be innate. I can appeal to one's knowledge of the latter with illustrations and analogies, but I can't show it in the world.670 1-0
'''Contrast two statements, positive and negative''' Conversing with: comparability In developing a good will exercise, if I am riled by something negatively, then I ask myself, what would make me feel even worse? and this opens up space for me to ask, what would make feel good? and even better than that? Then I contrast the resulting statements so that their parts align and contrast sharply.661 2-0
'''Counterbalance one's personal feelings''' Conversing with: fairness In developing good will exercises with people, they were generally riled by a surface topic at which they could only look at one way. If the topic made them feel bad, then I would ask them, why? and what would make them feel even worse? That would open up possibility inside of them for me to ask, what would make them feel good? and even better than that? I would contrast the four answers so they were as intense and comparable as possible, and then compare them, what did they all have in common, yielding the deep issue.659 2-0
'''Heighten the contrast of statements pulling us in opposite directions''' On any abstract topic, contrasting truths of the heart and of the world arise, so that they pull in opposite directions, they suggest opposite actions. I heighten that contrast.1652 2-0
'''Compare outcomes''' Conversing with: causality The truth of the world follows from the truth of the heart, but not the other way around. I have observed this logical direction in 40+ good will exercises that I developed. It serves as one of four tests for distinguishing the truths of the heart from the truths of the world. For example, if "I should help those who need or want help", then soon it will be relevant that "My help could make things worse". But if I start with "My help could make things worse", then I will never help anyone! So "I should help those who need or want help" is the truth of the heart, whereas "My help could make things worse" is the truth of the world.663 2-1
'''Inverting conclusions''' Conversing with: conclusions As I considered the truths of the heart and of the world from some forty goodwill exercises, I noticed that both were related to their topic, but in different ways. Given a deep issue such as "helping", there was a truth of the heart, "I should help those who ask for help", and a truth of the world, "My help should not make things worse", each teaching something about "helping". I thought of the former as "accomodating of helping" and the latter as "helping of reprioritizing", and in general, I noticed that each truth was such a "double gerund". In the truth of the heart, the issue "helping" was qualified by "accomodating", whereas in the truth of the world, "helping" was a qualifier for "reprioritizing". I realized that "helping" could be defined as "accomodating of reprioritizing" and then realized that I could turn this process around. I could work backwards to ask, what are the truths of the heart and of the world about "accomodating"? how does it break down as a pair of gerunds? and work my way backwards to the most basic issue. And I knew the six most basic issues in that the truths of the heart and of the world took up different levels of the foursome, making for six pairs in all. So I had a method for working backwards from real life examples "in the field" to a theoretical foundation for them.624 3-0
'''Comparing levels of the foursome: Why? How? What? Whether?''' Conversing with: scope of a statement On a given subject, one way to distinguish the truths of the heart and of the world is that, given four questions - whether, what, how, why - with why being the broadest - the heart asks the broader question. This also leads to six different pairs, thus categories into which the related topic and good will exercise fall into.680 3-1
'''Cross check''' Conversing with: truth I found four different ways to distinguish between the truths of the heart and of the world. Three of the ways corresponded with each other all of the time in the more than 40 good will exercises that I developed. These tests thereby affirmed each other: We can point to the truth of the world with examples from experience, but not the truth of the heart, which must be in us already; the truth of the world follows from the truth of the heart, but not the other way around; and given four questions, whether-what-how-why, why being the broadest, the truth of the heart asks a broader question than the truth of the world. The fourth test is that the person who is riled is wrong, and confuses the truths of the heart and the world, but in some cases they didn't and I had to ammend my conclusions regarding that test.723 3-1
'''Feel through a specific case''' Conversing with: characteristicness The truth of the world follows from the truth of the heart, but not the other way around.658 10-1
'''Collect ways of looking at something''' Conversing with: variety inherent in a phenomenon I developed and conducted good will exercises and noted different tests for distinguishing the truth of the heart and the truth of the world. In general, three of the tests agreed with each other. I think the fourth and most important test, whether the person confuses the truths of the heart and the world, indicates whether the person has resolved the conflict or not. Similarly, I noted the different properties of everything, and more generally, the divisions of everything along with their various representations.660 20-0
'''Building my own collection of examples''' I reflect on my own activity and study it. I developed and conducted about 40 good will exercises. As I collected them, I studied how they fell into groups, and analyzed the nature of the system as a whole. Similarly, I am studying the ways of figuring things out and organizing them in a House of Knowledge which turned out to have 24 rooms.1444 20
'''Applying structural possibilities'''*** What can structure mean? Conversing with: unfolding I studied the statements and truths that arose in developing good will exercises. I noted that given the four questions Why? How? What? Whether?, the heart would address a broader question than the world, with Why being the broadest question. This allowed me to categorize the exercises in terms of the pairs of levels, and indeed, they related to the counterquestions. This left in each case a pair of levels not involved in the counterquestion. I realized that they were relevant to the doubts which the counterquestions addressed. And the order in which they were taken up determined whether they led to positive or negative feelings.681 20-1
'''Noting a familiar structure''' In developing the good will exercises, I was alert to the relevance of structures that I was familiar with, such as the foursome (which arose as the four tests of the truth of the heart and the truth of the world) and the threesome (which gave the structure of the exercises). Similarly, in organizing the ways of figuring thing out with the House of Knowledge, I recalled the structure 4 + 6 where there are 6 pairs of 4 levels.617 21-0
'''Appreciate a person's weakness''' Conversing with: obstacles I once asked a colleague what their deepest value was and, when they told me, I was taken aback, because I thought it personally happened to be their weak point. As I thought about myself and others, I decided that a person's deepest value is both their strong point and their weak point.751 21-1
'''Contrast dimensions'''*** What are the components? Conversing with: tension in possibilities In analyzing emotional responses, I noted three dimensions: positive vs. negative, calm vs. riled, sensitive vs. insensitive. I later saw how these were relevant in the good will exercises. In analyzing the counterquestions, I saw how they related a perspective with a situation.669 21-1
'''Finding the obstacle''' Conversing with: weaknesses Recognize in the three-cycle (take a stand, follow through, reflect) where am I stuck and thus feel riled.678 21-1
'''Spanning the obstacle''' Conversing with: strengths In designing good will exercises, I expected them to consist of three parts - taking a stand, following through, and reflecting - that we might assimilate the truth of the heart. I realized, from a particular example, and from contemplating the general situation, that we must be having difficulty with one of those three parts. Therefore, we should place that one in the middle of the exercise, so that the exercise might help us overcome that obstacle by spanning it from and to what we knew we could do.679 21-1
'''Coinciding of endeavor and circumstances''' Conversing with: possibility I wanted to document my accumulated intuition and I realized that I should be able to do this with a good will exercise that focused on what got going my positive feelings.644 32-0
'''Recognizing and reexamining an assumption''' Conversing with: purpose In 1997, after a year developing the good will exercises and a year of doing about forty of them, and after much theoretical reflection on them, I realized that it was better to be peaceful than to be riled. The person who is riled is thinking incorrectly, confusing the truths of the heart and the world, whereas the person at peace is thinking correctly. But my whole purpose of the good will exercises was to deal with situations where we are riled, where we believe one thing in our hearts, and we see another thing in the world, and we struggle to follow our hearts. It turns out that we are riled because we are confused. I also saw that, aside from myself, people didn't seek to participate. The exercises helped me with several issues that I had in my life, and they made me more at peace and appreciate that. So I realized that the exercises were problematic in that they had us start with and focus on our being riled instead of our being at peace. And so I stopped doing them.641 32-1
'''Augmenting a structure with its purpose'''*** What is the significance of a structure? Conversing with: meaningfulness I had noticed that the good will exercises could be organized into six groups based on the pairs of questions that they asked from whether? what? how? why?, the heart asking the broader question, with why? being the broadest. Then I noticed, starting with a few examples, that the questions could be answered yes or no, and that the heart would answer one way, and the world another way. Given a doubt, Is this truly wrong?, and the counterquestion, Is this the ways things should be?, the world says, "It is wrong, it should Not be this way", but the heart says, "It is wrong, it Should be this way", which is to say, that wrong behavior like the crucifixion of Jesus happens for a purpose. I realized that this is indeed part of the very purpose of the counterquestions, to distinguish between the heart and the world, and thus this observation adds new meaning to the counterquestions, aside from their ability to wrench us out of our doubts and our experience.676 32-1
'''Example (600) Ways of engaging the violent''' As a good will exercise, I and Joe Damal noted our many experiences engaging the violent, which I distilled to eight principles for doing so.1538 31-0
'''Example (600) Ways of getting things done''' Joe Damal and I noted ways of getting things done and grouped them into eight ways.1539 31-0
'''Example (600) Dimensions of organic work: Principles of community organizing''' Joe Damal and I noted principles of community organizing and grouped them into eight ways: Address problems of individuals, Stimulate public interest, Heighten awareness of values, Bring together community resources, Train ourselves and others to act as leaders, Bring out societal issues that need to be addressed, Recognize other opportunities for investigations, Challenge ourselves.1540 31-0
'''Contrast types''' Conversing with: mind's circumstances I analyzed the six kinds of truths of the hearts and the world given by pairs from the four levels (why, how, what, whether), what is common to each type, which I then realized was related to the counterquestions. 665 31-1
'''Work in tune with God''' Conversing with: sensitiveness In China, I asked for God's help to write up together how to develop the "good will exercises", which I did with full attention to God.748 O-0
GerosValiosPratimai
Naujausi pakeitimai