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Paslėpti nežymius pakeitimus - Rodyti galutinio teksto pakeitimus

2013 sausio 09 d., 17:40 atliko AndriusKulikauskas -

Pakeistos 1-122 eilutės iš

Dabar aprašysiu pačias naudingiausias sandaras. Jų pasirodys labai daug, vos ne begalybė. Visgi, jas galima suskirstyti pagal jų tikslus, jų naudą mums:
* kaip gyventi amžiną gyvenimą jau čia ir dabar;
* kaip mąstyti protingai, išmintingai;
* kaip elgtis širdingai, rodyti gerą valią;
* kaip su Dievu bendrauti, bendradarbiauti.
Jas pristatysiu daugmaž ta tvarka, kuria jas atradau.

Šios naudingos sandaros išreiškia mūsų nuojautą. Jos visos susideda iš septynių aštuonių požiūrių. Tai yra, septyniais požiūriais išreiškia santvarką, o šiuos požiūrius dar papildo Dievo aštuntasis požiūris iš už santvarkos. Kaip žinome, susipažinę su visko padalinimais, mūsų protas tegali vienu sykiu aprėpti šešis požiūrius, ne daugiau. Tad šios naudingos sandaros yra už mūsų protą platesnės, jų neįstengiame vienu žvilgsniu aprėpti. Jos yra tarsi namai septynių kambarių ir dar su kiemu lauke. Kiemas ir kambariai mums gerai pažįstami, taip pat ir ryšiai tarp jų, visgi mūsų protas per menkas juos visus sykiu apžvelgti. Užtat šias sandaras išgyvename kaip nuojautą, mums atstovaujančią mus supantį pasaulį. Jas išgyvename dalinai, tai iš vieno kampo, tai iš kito, tarsi jas išvaikščiotumėme.

Jos visos sieja žmogų ir Dievą. Dievas trokšta, o žmogus netrokšta.
* Dievas trokšta nieko (nieko netrokšta), yra savarankiškas, o žmogui kažko reikia, išgyvena poreikius.
* Dievas trokšta kažko, yra užtikrintas, o žmogus abejoja, išgyvena abejones.
* Dievas trokšta betko, yra ramus, o žmogus kažko laukia, išgyvena lūkesčius.
* Dievas trokšta visko, yra mylintis, o žmogus kažką vertina, išgyvena vertybes.

Šios sandaros yra sudėtingos. Jas aptarti pasikliausim pradais, su kuriais jau susipažinome, o ypač dvejybe, trejybe ir ketverybe.

'''Aštuongubis kelias'''

'''Leveraging hypotheses of structural symmetry''' I often make large and fruitful leaps by considering the structures that operate at the highest meta level, assuming that they work as efficiently, elegantly, effectively as possible, thus supposing that they make profound use of symmetry. In 1988, in noting the role of the threesome in the eightfold way, I looked for and found three variants (Lord's prayer, St.Peter's Keys to Heaven, Beatitudes). I expected that each served as a framework for a language and that there were, accordingly, three languages: argumentation, verbalization and narration. I saw that Maslow's hierarchy was a backbone for the Beatitudes and I expected it to play a key role in narration, which I found to be the case. I discovered that there were eight divisions, six representations and twelve topologies, and that narration moved us from the divisions to the representations. I also saw that these structures along with argumentation and verbalization could be considered as negations of the representations of the onesome (no internal structure, simplest algorithm, no external context) and negations of the representations of the nullsome (significant, constant, direct) and so these six structures were themselves a spine for the eightfold way. This allowed me to deduce by symmetry that argumentation moves us from topologies to representations, and verbalization moves us from topologies to divisions. Such thinking helps me be alert as to what to look for.1696 20-1

'''Completing a structure by permuting it''' Conversing with: missing In studying Buddha's eightfold way and Jesus' prayer "Our Father", I noticed that they were permutations of the same eightfold structure, and a third permutation was the Beatitudes of the Sermon on the Mount.620 20-1

'''Comparing structures'''*** What is this an example of? Conversing with: generality I note and compare different versions or variants of the same structure, such as St.Peter's Keys to Heaven (his string of virtues from faith to love, Peter 2 1:5-7) and Buddha's eightfold way and other examples of what I call the "eightfold way". The counterquestions, kinds of prayer, ways of engaging the violent, ways we change our mind, all exhibit the same underlying structure. This helps me look at the same structure from different perspectives. The variations may fall into different groups, as with the various representations of the divisions into everything, or the four families of primary structures. The different examples help to confirm the shared structure and its basic features.619 21-0

'''Applying a structure''' Conversing with: applicability I knew that my mind could encompass six perspectives, but not seven or eight, as in the Lord's prayer, and this helped me figure out how to listen to God. I realized that if I tried to contemplate each line of the Lord's prayer, then this would overload my mind, flatten me out, and indeed I would find myself before God, as if in my world there was a rift that opened up above me.621 32-1

'''Taking up a structure''' Conversing with: structure By taking up a structure, and appreciating its internal relationships, we can make sense of it. I did this with Steve Bonzak's principles of Kung Fu.626 32-1

'''Considering the structure of a null structure''' In considering representations of the foursome, I noticed the role of "null perspectives" as reference points for the other perspectives. Later, in analyzing the primary structures, and considering how God is injected in them, I noticed that I could think of these structures each defined by "null structures" having their own increasingly complex structure. I think I was much inspired by the idea in modern algebra of a "kernel" to a group homomorphism, a structure which is mapped to the identity action.1702 32-1

'''Express intuition in terms of principles''' Conversing with: right behavior I or others have intuition on some subject. I learned to express that in terms of a set of principles, typically seven and eight. With Joe Damal's help I formulated and analyzed my principles, how to engage enemies, and also his principles, how to organize people, and how to get things done. I likewise worked with Steve Bonzak to formulate and systematize his principles of kung fu. 597 31-0

'''Working out a structure''' Conversing with: airtightness I analyzed the eightfold way's structure, its various permutations and how its various pieces fit together, for example, the gradation of six levels which forms its spine and organizes the divisions of everything.618 30-1

'''Poreikiai'''

'''Contemplating revelation''' Conversing with: greater than human perspective I studied the Gospel of John to try to decode what he was saying, specifically in his "I am..." statements, but also more generally, for in that gospel he speaks as if in an algebraic code. He keeps defining abstract words in terms of other abstract words, on and on, and I chased them as if they were equations. At the heart of that seemed to be the will of God that we have eternal life. And that perspective helped me appreciate the tension between presuming God to be good or not. And thus I realized that life is the fact that God is good, which conflates God and good as if they were the same, but eternal life is the understanding that God does not have to be good, so that God and good are separate, and there is an eternal life in reconciling God beyond the system and good within the system.605 10-0

'''Example (600) Contents of Jesus' Parables''' What did Jesus have to say? I wrote out each of Jesus's parables from the Gospel of Matthew and then sorted them into groups based on the point that each parable was making. I reduced them to eight sayings which I then fleshed out structurally.1535 31-0

'''Jausminiai atsiliepimai'''

'''Imagine another's mindset''' Conversing with: person In studying Jesus's emotions as documented in the Gospel of Mark, I imagined Jesus's mindset, what were his expectations that led to his emotions, and how did he respond? In talking with a person, I can imagine what keeps them from saying things they might say.649 B2-1

'''Analyzing the ideal person''' Conversing with: perfection I analyzed Jesus's emotional responses as found in the Gospel of Mark. From those episodes I deduced Jesus's expectations.674 C4-1

'''Survey existing knowledge''' Conversing with: what is known In college, I was excited to be able to learn on a deeper, more serious level, but I had to give up the idea or reading everything and knowing it as it was presented. Yet even when I worked independently, I would try to survey relevant fields. My friend Shu-Hong Zhu made me a list of books relevant for decision making and emotion, and in one book I learned of a study of the emotions that mothers interpreted in faces of babies, namely: content, sad, excited, surprised, frightened, disgusted. I then thought through a model of these as emotional responses based on cognitive expectations.722 1-1

'''Imagining a mind's circumstances''' Conversing with: presumptiveness I was studying emotions and read of a set of six that were observed crossculturally. Mothers would see in their newborn babies six emotions: content, sad, excited, surprised, frightened, disgusted. I realized that I could generate these, in my mind, by imagining myself as a child surrounded by alphabet blocks and trying to guess what letter was underneath.653 10-0

'''Choose a fruitful data set''' Conversing with: circumstances for a phenomenon In developing a theory, I often choose a dataset of examples that makes vivid the phenomenon I am looking for and represents the complete variety of possibility. I analyzed Jesus' feelings and expectations by studying episodes from the Gospel of Mark because it was the most emotional of the Gospel. I studied the content of Jesus' parables in the Gospel of Luke. I studied what is "good" in the Gospel of Matthew. I tried to chase down Jesus' algebra of expressions to understand his "I am..." statements in the Gospel of John. I studied Lithuanian folk tales for my narrative theory because they are old, engaging, consistent and pure. I studied how God is imagined in the first 40 psalms because I was considering topologies as the variety of ways that we can imagine and I thought of God as the most generic yet intimate of concepts. I studied Lakoff and Johnson's target spaces from Metaphors We Live By because they had noted an important phenomenon and their many examples seemed to capture the variety of possibility.657 20-0

'''Find correlations between structures''' As I studied Jesus' emotional responses, I looked for correlations between his emotional responses, why he had the emotional response, ways he got things done, ways he showed good will, the avenues opened up for the good, and the directions of the good.1472 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

'''Example (600) Directions of the Good''' In what sense did Jesus use the concept good? What is good, what are the sources of good, where does the good come from? I made a copy of the Gospel of Luke and cut out each reference that he made to the good. I grouped them according to what was good. I found eight groups which I then structured.1536 31-0

'''Example (600) Sort episodes from the Gospel of Mark''' I sorted episodes from the Gospel of Mark according to my interpretation of Jesus' feelings and how he responded to them.664 31-0

'''Describe behavior in terms of general principles''' Conversing with: behavior I considered Jesus' behavior, how he got things done to address his emotional responses based on his expectations. I concluded that he expected that we are all one and, as a general principle, he spoke to the good will in others.667 31-1

'''Note the behavior that characterizes each category''' Conversing with: character I looked in the Gospel of Mark for episodes where Jesus exhibited emotional responses and grouped them accordingly. Then for each group I considered Jesus' behavior, what expectations he had that generated that response, and how did he then address his feelings by getting things done.668 31-1

'''Ask God what I should think over so as to understand?''' 1999.08.18: I asked God which questions I should think over so as to understand why good will makes way for good heart. He responded:
* What captures attention and guides it?
* What drops down upon reality and bounces away in random paths?
* What is wound in one direction, and lives through spinning in the opposite direction?
* What falls as rain day and night until there sprout and grow plants that will bear fruit?
* What like a ray reflects off of society and does not return?
* What by its turning (in the direction of winding) commands our attention and then slips away to the side?
That's all. Go work. I didn't know what to make of these, but I thought they all seemed to point to gyvas rupestis, Lithuanian for living care, which demands continuous effort but is unconscious of it, and is almost the opposite of love. 1470O-0

'''Ask God what interests him?''' 1999.08.18: In my personal work I want to do some investigations into a question that is of interest to God. I told him so and he responded: Why does Good Will make way for Good Heart?1468 O-0

'''Abejonės'''

'''Accumulating first hand experiences''' I've collected episodes in my life, such as ways that I addressed doubts with counterquestions. 612 C2-1

'''Perceive a structure in Scripture'''*** What does structure mean to God? Conversing with: divineness I am encouraged when I observe in Scripture a structure that I am aware of from elsewhere. I noted that Jesus' antitheses in the Sermon on the Mount are six of the counterquestions. I identified Jesus' condemnations, "Woe to you, Pharisees", with the six expressions of the will. This helps me think of these structures from a fresh perspective.725 C4-0

'''Distill the essence'''*** What are the constituent elements? Conversing with: ideal interlocutor Good will exercises. Doubts and counterquestions. The truth of the world proceeds from the truth of the heart.598 CB-1

'''How I feel''' Conversing with: myself Sometimes, when I feel pressured by life, I ask myself, What do I truly want? and that helps guide me.710 0-0

'''Clarify assumptions'''*** Why am I thinking that? Conversing with: question In replying to a doubt with a counterquestion, I am opening myself to consider and clarify my assumptions.648 0-0

'''Identifying regularities'''*** What are independent factors? Conversing with: regularity In studying the counterquestions, I expressed each as a pair of a perspective and a situation.637 3-0

'''Expressing the essence as a relation of concepts'''*** What are the elements of an experience? Conversing with: concepts I formulated the seven counterquestions as perspectives placed in situations. I recognized the qualities of signs as pairs of levels from the foursome. Similarly, I recognized that I could express the secondary structures as injections of God of one level into a primary structure of another level. In studying verbalization, I realized that the deep issue of a good will exercise could be considered as built up from two concepts which are put together differently by the truth of the heart and the truth of the world.682 3-0

'''Allowing for inconsistency''' I considered the variety of prayer. I noticed that they have us think of God inconsistently, as one who has fated everything in advance, one who fixes and manages the situation, and one who can guide us spontaneously.1709 20-0

'''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

'''Completing a structure with an eighth perspective'''*** What is the bigger picture? I am familiar with many structures that have seven-eight perspectives. The seven perspectives form a complete system, yet there is an eighth perspective that looks from beyond the system. I conjectured that there must be an eighth counterquestion that stands aside from any doubt, namely, What do I truly want?1446 20-1

'''Comparing structures'''*** What is this an example of? Conversing with: generality I note and compare different versions or variants of the same structure, such as St.Peter's Keys to Heaven (his string of virtues from faith to love, Peter 2 1:5-7) and Buddha's eightfold way and other examples of what I call the "eightfold way". The counterquestions, kinds of prayer, ways of engaging the violent, ways we change our mind, all exhibit the same underlying structure. This helps me look at the same structure from different perspectives. The variations may fall into different groups, as with the various representations of the divisions into everything, or the four families of primary structures. The different examples help to confirm the shared structure and its basic features.619 21-0

'''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

'''Sort first hand experience''' Conversing with: possible experience I have often collected examples from first hand experience and sorted them into groups. For example, I collected personal anecdotes where I had grappled with a doubt and addressed it with a counterquestion. Sorting these situations led to a system of seven counterquestions.600 31-0

'''Express intuition in terms of principles''' Conversing with: right behavior I or others have intuition on some subject. I learned to express that in terms of a set of principles, typically seven and eight. With Joe Damal's help I formulated and analyzed my principles, how to engage enemies, and also his principles, how to organize people, and how to get things done. I likewise worked with Steve Bonzak to formulate and systematize his principles of kung fu. 597 31-0

'''Example (600) Why we change our minds''' Joe Damal and I asked dozens of Chicago youth, Did you ever change your mind? and Why? and grouped the reasons into eight categories, which I then helped him structure.1537 31-0

'''Bendrai'''

'''Compare structural qualities''' I noticed that the foursome, fivesome, sixsome each involve structural shifts but they are of a different quality. This was helpful in considering how the primary structures vary.1711 20-0

'''Properties of living systems''' I compared various structures I thought were related to properties of life, of living systems, expressing them from different points of view.1664 21-0

'''Recognizing a structure's purpose'''*** Which structures are distinct? Conversing with: purpose A very powerful technique is to consider the purpose of a structure. Over several years I had collected a dozen or more examples of structural frameworks consisting of seven or eight perspectives, depending on how you looked at them. I had tried to conceive of them as a single structure, yet that seemed less and less tenable. Finally, I made a list of what seemed to be the purpose of each structure. I noticed four purposes:
* An attitude for submitting to God (significant). Cataloging our needs and operating principles to address those needs, yet choosing to live forever.
* A language for supporting others (direct). Cataloging our doubts and counterquestions to address those doubts, translating our intuition.
* A world for supporting life (true). Cataloging our expectations and our emotional responses to them.
* A plan for supporting God (constant). Listening to God, cataloging our trials.
(Looking back, it's interesting that I ordered the four differently than I would now. I thought of them as four representations of the eightsome, four holes for generating slack, matching the representations of the nullsome.) And having grouped them so, I could see that I could think of them from God's point of view as wishes (for nothing - God is self-sufficient; for something - God is certain; for anything - God is calm; for everything - God is loving) and our own point of view as not-wishes.625 32-1

į:

Žr. [[Santvarkos]]

Atstatyti

2013 sausio 03 d., 21:12 atliko AndriusKulikauskas -

Pakeista 3 eilutė iš:

* kaip mąstyti išmintingai;

į:

* kaip mąstyti protingai, išmintingai;

Pakeistos 14-22 eilutės iš

* Dievas trokšta visko, yra mylintis, o žmogus ...

Jas aptarti pasikliausim pradais, su kuriais jau susipažinome, o ypač dvejybe, trejybe ir ketverybe.

į:

* Dievas trokšta visko, yra mylintis, o žmogus kažką vertina, išgyvena vertybes.

Šios sandaros yra sudėtingos. Jas aptarti pasikliausim pradais, su kuriais jau susipažinome, o ypač dvejybe, trejybe ir ketverybe.

Atstatyti

2013 sausio 03 d., 20:56 atliko AndriusKulikauskas -

Pakeista 16 eilutė iš:

Jas aptarti pasikliausim pradais, su kuriais jau susipažinome, o ypač dvejybe, trejybe~~, ketverybe~~ ir ~~padalinimų visuma~~.

į:

Jas aptarti pasikliausim pradais, su kuriais jau susipažinome, o ypač dvejybe, trejybe ir ketverybe.

Atstatyti

2013 sausio 03 d., 20:56 atliko AndriusKulikauskas -

Pakeista 16 eilutė iš:

Jas aptarti pasikliausim pradais, su kuriais jau susipažinome.

į:

Jas aptarti pasikliausim pradais, su kuriais jau susipažinome, o ypač dvejybe, trejybe, ketverybe ir padalinimų visuma.

Atstatyti

2013 sausio 03 d., 20:55 atliko AndriusKulikauskas -

Pakeistos 1-3 eilutės iš

Dabar aprašysiu pačias naudingiausias sandaras. ~~Jas aptarti pasikliausim pradais~~, ~~su kuriais jau susipažinome~~.

Šios naudingos sandaros visos susideda iš septynių aštuonių požiūrių. Tai yra, septyniais požiūriais išreiškia santvarką, o šiuos požiūrius dar papildo Dievo aštuntasis požiūris iš už santvarkos. Kaip žinome, susipažinę su visko padalinimais, mūsų protas tegali vienu sykiu aprėpti šešis požiūrius, ne daugiau. Tad šios naudingos sandaros yra už mūsų protą platesnės, jų neįstengiame vienu žvilgsniu aprėpti. Jos yra tarsi namai septynių kambarių ir dar su kiemu lauke. ~~Kiemas ir kambariai mums gerai pažįstami~~, taip pat ir ryšiai tarp jų, visgi mūsų protas per menkas juos visus sykiu apžvelgti. Užtat šias sandaras išgyvename kaip nuojautą, mums atstovaujančią mus supantį pasaulį. Jos mums yra tarsi už mūsų.

į:

Atstatyti

2013 sausio 03 d., 20:17 atliko AndriusKulikauskas -

Pakeista 3 eilutė iš:

Šios naudingos sandaros visos susideda iš septynių aštuonių požiūrių. Tai yra, septyniais požiūriais išreiškia santvarką, o šiuos požiūrius dar papildo ~~aštuntas~~ Dievo požiūris iš už santvarkos. Kaip žinome, susipažinę su visko padalinimais, mūsų protas tegali vienu sykiu aprėpti šešis požiūrius, ne daugiau. Tad šios naudingos sandaros yra už mūsų protą platesnės, jų neįstengiame vienu žvilgsniu aprėpti. Jos yra tarsi namai septynių kambarių ir dar su kiemu lauke. Kiemas ir kambariai mums gerai pažįstami, taip pat ir ryšiai tarp jų, visgi mūsų protas per menkas juos visus sykiu apžvelgti. Užtat šias sandaras išgyvename kaip nuojautą, mums atstovaujančią mus supantį pasaulį. Jos mums yra tarsi už mūsų.

į:

Šios naudingos sandaros visos susideda iš septynių aštuonių požiūrių. Tai yra, septyniais požiūriais išreiškia santvarką, o šiuos požiūrius dar papildo Dievo aštuntasis požiūris iš už santvarkos. Kaip žinome, susipažinę su visko padalinimais, mūsų protas tegali vienu sykiu aprėpti šešis požiūrius, ne daugiau. Tad šios naudingos sandaros yra už mūsų protą platesnės, jų neįstengiame vienu žvilgsniu aprėpti. Jos yra tarsi namai septynių kambarių ir dar su kiemu lauke. Kiemas ir kambariai mums gerai pažįstami, taip pat ir ryšiai tarp jų, visgi mūsų protas per menkas juos visus sykiu apžvelgti. Užtat šias sandaras išgyvename kaip nuojautą, mums atstovaujančią mus supantį pasaulį. Jos mums yra tarsi už mūsų.

Atstatyti

2013 sausio 03 d., 20:16 atliko AndriusKulikauskas -

Pridėtos 1-10 eilutės:

Dabar aprašysiu pačias naudingiausias sandaras. Jas aptarti pasikliausim pradais, su kuriais jau susipažinome.

Šios naudingos sandaros visos susideda iš septynių aštuonių požiūrių. Tai yra, septyniais požiūriais išreiškia santvarką, o šiuos požiūrius dar papildo aštuntas Dievo požiūris iš už santvarkos. Kaip žinome, susipažinę su visko padalinimais, mūsų protas tegali vienu sykiu aprėpti šešis požiūrius, ne daugiau. Tad šios naudingos sandaros yra už mūsų protą platesnės, jų neįstengiame vienu žvilgsniu aprėpti. Jos yra tarsi namai septynių kambarių ir dar su kiemu lauke. Kiemas ir kambariai mums gerai pažįstami, taip pat ir ryšiai tarp jų, visgi mūsų protas per menkas juos visus sykiu apžvelgti. Užtat šias sandaras išgyvename kaip nuojautą, mums atstovaujančią mus supantį pasaulį. Jos mums yra tarsi už mūsų.

Atstatyti

2013 sausio 03 d., 19:55 atliko AndriusKulikauskas -

Pridėtos 1-27 eilutės:

'''Aštuongubis kelias'''

'''Leveraging hypotheses of structural symmetry''' I often make large and fruitful leaps by considering the structures that operate at the highest meta level, assuming that they work as efficiently, elegantly, effectively as possible, thus supposing that they make profound use of symmetry. In 1988, in noting the role of the threesome in the eightfold way, I looked for and found three variants (Lord's prayer, St.Peter's Keys to Heaven, Beatitudes). I expected that each served as a framework for a language and that there were, accordingly, three languages: argumentation, verbalization and narration. I saw that Maslow's hierarchy was a backbone for the Beatitudes and I expected it to play a key role in narration, which I found to be the case. I discovered that there were eight divisions, six representations and twelve topologies, and that narration moved us from the divisions to the representations. I also saw that these structures along with argumentation and verbalization could be considered as negations of the representations of the onesome (no internal structure, simplest algorithm, no external context) and negations of the representations of the nullsome (significant, constant, direct) and so these six structures were themselves a spine for the eightfold way. This allowed me to deduce by symmetry that argumentation moves us from topologies to representations, and verbalization moves us from topologies to divisions. Such thinking helps me be alert as to what to look for.1696 20-1

'''Completing a structure by permuting it''' Conversing with: missing In studying Buddha's eightfold way and Jesus' prayer "Our Father", I noticed that they were permutations of the same eightfold structure, and a third permutation was the Beatitudes of the Sermon on the Mount.620 20-1

'''Comparing structures'''*** What is this an example of? Conversing with: generality I note and compare different versions or variants of the same structure, such as St.Peter's Keys to Heaven (his string of virtues from faith to love, Peter 2 1:5-7) and Buddha's eightfold way and other examples of what I call the "eightfold way". The counterquestions, kinds of prayer, ways of engaging the violent, ways we change our mind, all exhibit the same underlying structure. This helps me look at the same structure from different perspectives. The variations may fall into different groups, as with the various representations of the divisions into everything, or the four families of primary structures. The different examples help to confirm the shared structure and its basic features.619 21-0

'''Applying a structure''' Conversing with: applicability I knew that my mind could encompass six perspectives, but not seven or eight, as in the Lord's prayer, and this helped me figure out how to listen to God. I realized that if I tried to contemplate each line of the Lord's prayer, then this would overload my mind, flatten me out, and indeed I would find myself before God, as if in my world there was a rift that opened up above me.621 32-1

'''Taking up a structure''' Conversing with: structure By taking up a structure, and appreciating its internal relationships, we can make sense of it. I did this with Steve Bonzak's principles of Kung Fu.626 32-1

'''Considering the structure of a null structure''' In considering representations of the foursome, I noticed the role of "null perspectives" as reference points for the other perspectives. Later, in analyzing the primary structures, and considering how God is injected in them, I noticed that I could think of these structures each defined by "null structures" having their own increasingly complex structure. I think I was much inspired by the idea in modern algebra of a "kernel" to a group homomorphism, a structure which is mapped to the identity action.1702 32-1

'''Express intuition in terms of principles''' Conversing with: right behavior I or others have intuition on some subject. I learned to express that in terms of a set of principles, typically seven and eight. With Joe Damal's help I formulated and analyzed my principles, how to engage enemies, and also his principles, how to organize people, and how to get things done. I likewise worked with Steve Bonzak to formulate and systematize his principles of kung fu. 597 31-0

'''Working out a structure''' Conversing with: airtightness I analyzed the eightfold way's structure, its various permutations and how its various pieces fit together, for example, the gradation of six levels which forms its spine and organizes the divisions of everything.618 30-1

'''Poreikiai'''

'''Contemplating revelation''' Conversing with: greater than human perspective I studied the Gospel of John to try to decode what he was saying, specifically in his "I am..." statements, but also more generally, for in that gospel he speaks as if in an algebraic code. He keeps defining abstract words in terms of other abstract words, on and on, and I chased them as if they were equations. At the heart of that seemed to be the will of God that we have eternal life. And that perspective helped me appreciate the tension between presuming God to be good or not. And thus I realized that life is the fact that God is good, which conflates God and good as if they were the same, but eternal life is the understanding that God does not have to be good, so that God and good are separate, and there is an eternal life in reconciling God beyond the system and good within the system.605 10-0

'''Example (600) Contents of Jesus' Parables''' What did Jesus have to say? I wrote out each of Jesus's parables from the Gospel of Matthew and then sorted them into groups based on the point that each parable was making. I reduced them to eight sayings which I then fleshed out structurally.1535 31-0

'''Jausminiai atsiliepimai'''

Ištrintos 29-32 eilutės:

'''Accumulating first hand experiences'''*** What is the variety of experience? Conversing with: others' experiences I've asked hundreds of people, What is their deepest value in life which includes all of their other values? I learned that some people have a deepest value and have formulated it, others feel it but haven't expressed it in words, and others don't have one that they know of. I learned that whether or not they have one seems to relate to their maturity as independent thinkers; that the deepest value seems to arise from the challenge of integrating competing values; that two people may give it the same name, but when asked further, mean different things; thus that each person seems to have a unique deepest value. Similarly, I've interviewed people about their questions that they don't know the answer to, but wish to answer, as well as their endeavors and dreams. I've also collected episodes in my life, such as ways that I addressed doubts with counterquestions. 612 C2-1

'''Perceive a structure in Scripture'''*** What does structure mean to God? Conversing with: divineness I am encouraged when I observe in Scripture a structure that I am aware of from elsewhere. I noted that Jesus' antitheses in the Sermon on the Mount are six of the counterquestions. I identified Jesus' condemnations, "Woe to you, Pharisees", with the six expressions of the will. I related his parable of the sower and Satan's temptations with the levels of the foursome. This helps me think of these structures from a fresh perspective.725 C4-0

Pakeistos 32-45 eilutės iš

'''~~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

'''How I feel''' Conversing with: myself Sometimes, ~~when~~ I feel pressured by life, I ask myself, What do I truly want? and that helps guide me.710 0-0

'''Clarify assumptions'''*** Why am I thinking that? Conversing with: question In replying to a doubt with a counterquestion, I am opening myself to consider and clarify my assumptions.648 0-0

'''Survey existing knowledge''' Conversing with: what is known As a child, when I started my quest to know everything, I was keen to learn all that what was already known, starting with history, starting with the beginning, the Mesopotamians. Unfortunately, I couldn't find any books on them. So then I read about the Ancient Egyptians. In college, I was excited to be able to learn on a deeper, more serious level, but I had to give up the idea or reading everything and knowing it as it was presented. Yet even when I worked independently, I would try to survey relevant fields. My friend Shu-Hong Zhu made me a list of books relevant for decision making and emotion, and in one book I learned of a study of the emotions that mothers interpreted in faces of babies, namely: content, sad, excited, surprised, frightened, disgusted. I then thought through a model of these as emotional responses based on cognitive expectations.722 1-1

'''Identifying regularities'''*** What are independent factors? Conversing with: regularity In studying narration and Lithuanian folk tales, I noticed that the tone of voice creating tension (forcing, commanding, explaining, caring) was constant in the beginning of the story and constant at the end. The voice receiving the tension was unfolded to involve ever more levels of Maslow's hierarchy, until the climax of the story was reached when the need for self-fulfillment was attacked, and then the character was folded back up again. This was all true in each story. In studying the counterquestions, I expressed each as a pair of a perspective and a situation.637 3-0

'''Expressing the essence as a relation of concepts'''*** What are the elements of an experience? Conversing with: concepts I formulated the seven counterquestions as perspectives placed in situations. I recognized the qualities of signs as pairs of levels from the foursome. Similarly, I recognized that I could express the secondary structures as injections of God of one level into a primary structure of another level. In studying verbalization, I realized that the deep issue of a good will exercise could be considered as built up from two concepts which are put together differently by the truth of the heart and the truth of the world.682 3-0

'''Contemplating revelation''' Conversing with: greater than human perspective I studied the Gospel of John to try to decode what he was saying, specifically in his "I am..." statements, but also more generally, for in that gospel he speaks as if in an algebraic code. He keeps defining abstract words in terms of other abstract words, on and on, and I chased them as if they were equations. At the heart of that seemed to be the will of God that we have eternal life. And that perspective helped me appreciate the tension between presuming God to be good or not. And thus I realized that life is the fact that God is good, which conflates God and good as if they were the same, but eternal life is the understanding that God does not have to be good, so that God and good are separate, and there is an eternal life in reconciling God beyond the system and good within the system.605 10-0

į:

'''Survey existing knowledge''' Conversing with: what is known In college, I was excited to be able to learn on a deeper, more serious level, but I had to give up the idea or reading everything and knowing it as it was presented. Yet even when I worked independently, I would try to survey relevant fields. My friend Shu-Hong Zhu made me a list of books relevant for decision making and emotion, and in one book I learned of a study of the emotions that mothers interpreted in faces of babies, namely: content, sad, excited, surprised, frightened, disgusted. I then thought through a model of these as emotional responses based on cognitive expectations.722 1-1

Ištrintos 35-38 eilutės:

'''Allowing for inconsistency''' I considered the variety of prayer. I noticed that they have us think of God inconsistently, as one who has fated everything in advance, one who fixes and manages the situation, and one who can guide us spontaneously.1709 20-0

'''Compare structural qualities''' I noticed that the foursome, fivesome, sixsome each involve structural shifts but they are of a different quality. This was helpful in considering how the primary structures vary.1711 20-0

Ištrintos 37-48 eilutės:

'''Leveraging hypotheses of structural symmetry''' I often make large and fruitful leaps by considering the structures that operate at the highest meta level, assuming that they work as efficiently, elegantly, effectively as possible, thus supposing that they make profound use of symmetry. In 1988, in noting the role of the threesome in the eightfold way, I looked for and found three variants (Lord's prayer, St.Peter's Keys to Heaven, Beatitudes). I expected that each served as a framework for a language and that there were, accordingly, three languages: argumentation, verbalization and narration. I saw that Maslow's hierarchy was a backbone for the Beatitudes and I expected it to play a key role in narration, which I found to be the case. I discovered that there were eight divisions, six representations and twelve topologies, and that narration moved us from the divisions to the representations. I also saw that these structures along with argumentation and verbalization could be considered as negations of the representations of the onesome (no internal structure, simplest algorithm, no external context) and negations of the representations of the nullsome (significant, constant, direct) and so these six structures were themselves a spine for the eightfold way. This allowed me to deduce by symmetry that argumentation moves us from topologies to representations, and verbalization moves us from topologies to divisions. Such thinking helps me be alert as to what to look for.1696 20-1

'''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

'''Completing a structure by permuting it''' Conversing with: missing I can complete a structure by noticing the available permutations. I noticed that the virtues in Plato's republic (beauty, bravery, self-control, justice) were the four levels of the foursome colored by the threesome (universal, individual, communal, communal). The virtues in St.Paul's hymn to love (love, hope, faith, loyalty) were likewise the four levels of the foursome colored by the threesome (individual, communal, universal, universal). They had a general form (emotion, virtue, internal perspective, external perspective) and a logic (internalizing the external perspective as an internal perspective fixes the emotion permanently as a virtue). So I deduced a third set of virtues (communal, universal, individual, individual). I searched them out in my understanding of life and found what I was familiar with, honesty. I permuted the emotions and virtues which I was familiar with from my understanding of the division of everything into six perspectives. I realized that was one representation and that the other representation of the sixsome was in terms of internal and external perspectives. Permuting I realized that feelings of closeness or intimacy where immortalized as honesty when we internalize duty as caring. Thus by permuting I noted three expressions of the "meaning of life". Similarly, in studying Buddha's eightfold way and Jesus' prayer "Our Father", I noticed that they were permutations of the same eightfold structure, and a third permutation was the Beatitudes of the Sermon on the Mount.620 20-1

'''Completing a structure with an eighth perspective'''*** What is the bigger picture? I am familiar with many structures that have seven-eight perspectives. The seven perspectives form a complete system, yet there is an eighth perspective that looks from beyond the system. Thus I conjectured that there is an eight narrative that takes us from Caring to Commanding, and thus is a story of Creation. Likewise, I conjectured that there must be an eighth counterquestion that stands aside from any doubt, namely, What do I truly want?1446 20-1

'''Comparing structures'''*** What is this an example of? Conversing with: generality I note and compare different versions or variants of the same structure, such as St.Peter's Keys to Heaven (his string of virtues from faith to love, Peter 2 1:5-7) and Buddha's eightfold way and other examples of what I call the "eightfold way". The counterquestions, kinds of prayer, ways of engaging the violent, ways we change our mind, all exhibit the same underlying structure. This helps me look at the same structure from different perspectives. The variations may fall into different groups, as with the various representations of the divisions into everything, or the four families of primary structures. The different examples help to confirm the shared structure and its basic features.619 21-0

'''Properties of living systems''' I compared various structures I thought were related to properties of life, of living systems, expressing them from different points of view.1664 21-0

Ištrintos 41-61 eilutės:

'''Recognizing a structure's purpose'''*** Which structures are distinct? Conversing with: purpose A very powerful technique is to consider the purpose of a structure. Over several years I had collected a dozen or more examples of structural frameworks consisting of seven or eight perspectives, depending on how you looked at them. I had tried to conceive of them as a single structure, yet that seemed less and less tenable. Finally, I made a list of what seemed to be the purpose of each structure. I noticed four purposes:
* An attitude for submitting to God (significant). Cataloging our needs and operating principles to address those needs, yet choosing to live forever.
* A language for supporting others (direct). Cataloging our doubts and counterquestions to address those doubts, translating our intuition.
* A world for supporting life (true). Cataloging our expectations and our emotional responses to them.
* A plan for supporting God (constant). Listening to God, cataloging our trials.
(Looking back, it's interesting that I ordered the four differently than I would now. I thought of them as four representations of the eightsome, four holes for generating slack, matching the representations of the nullsome.) And having grouped them so, I could see that I could think of them from God's point of view as wishes (for nothing - God is self-sufficient; for something - God is certain; for anything - God is calm; for everything - God is loving) and our own point of view as not-wishes.625 32-1

'''Applying a structure''' Conversing with: applicability I knew that my mind could encompass six perspectives, but not seven or eight, as in the Lord's prayer, and this helped me figure out how to listen to God. I realized that if I tried to contemplate each line of the Lord's prayer, then this would overload my mind, flatten me out, and indeed I would find myself before God, as if in my world there was a rift that opened up above me.621 32-1

'''Taking up a structure''' Conversing with: structure By taking up a structure, and appreciating its internal relationships, we can make sense of it. I did this with the "meaning of life", deducing a third set of values to correspond with Plato's and St.Paul's. I did this with Steve Bonzak's principles of Kung Fu.626 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

'''Considering the structure of a null structure''' In considering representations of the foursome, I noticed the role of "null perspectives" as reference points for the other perspectives. Later, in analyzing the primary structures, and considering how God is injected in them, I noticed that I could think of these structures each defined by "null structures" having their own increasingly complex structure. I think I was much inspired by the idea in modern algebra of a "kernel" to a group homomorphism, a structure which is mapped to the identity action.1702 32-1

'''Sort first hand experience''' Conversing with: possible experience I have often collected examples from first hand experience and sorted them into groups. For example, I collected personal anecdotes where I had grappled with a doubt and addressed it with a counterquestion. Sorting these situations led to a system of seven counterquestions.600 31-0

'''Express intuition in terms of principles''' Conversing with: right behavior I or others have intuition on some subject. I learned to express that in terms of a set of principles, typically seven and eight. With Joe Damal's help I formulated and analyzed my principles, how to engage enemies, and also his principles, how to organize people, and how to get things done. I likewise worked with Steve Bonzak to formulate and systematize his principles of kung fu. 597 31-0

'''Example (600) Contents of Jesus' Parables''' What did Jesus have to say? I wrote out each of Jesus's parables from the Gospel of Matthew and then sorted them into groups based on the point that each parable was making. I reduced them to eight sayings which I then fleshed out structurally.1535 31-0

Ištrintos 45-46 eilutės:

'''Example (600) Why we change our minds''' Joe Damal and I asked dozens of Chicago youth, Did you ever change your mind? and Why? and grouped the reasons into eight categories, which I then helped him structure.1537 31-0

Ištrintos 49-50 eilutės:

'''Working out a structure''' Conversing with: airtightness I analyzed the eightfold way's structure, its various permutations and how its various pieces fit together, for example, the gradation of six levels which forms its spine and organizes the divisions of everything.618 30-1

Pridėtos 60-105 eilutės:

'''Abejonės'''

'''Accumulating first hand experiences''' I've collected episodes in my life, such as ways that I addressed doubts with counterquestions. 612 C2-1

'''Perceive a structure in Scripture'''*** What does structure mean to God? Conversing with: divineness I am encouraged when I observe in Scripture a structure that I am aware of from elsewhere. I noted that Jesus' antitheses in the Sermon on the Mount are six of the counterquestions. I identified Jesus' condemnations, "Woe to you, Pharisees", with the six expressions of the will. This helps me think of these structures from a fresh perspective.725 C4-0

'''Distill the essence'''*** What are the constituent elements? Conversing with: ideal interlocutor Good will exercises. Doubts and counterquestions. The truth of the world proceeds from the truth of the heart.598 CB-1

'''How I feel''' Conversing with: myself Sometimes, when I feel pressured by life, I ask myself, What do I truly want? and that helps guide me.710 0-0

'''Clarify assumptions'''*** Why am I thinking that? Conversing with: question In replying to a doubt with a counterquestion, I am opening myself to consider and clarify my assumptions.648 0-0

'''Identifying regularities'''*** What are independent factors? Conversing with: regularity In studying the counterquestions, I expressed each as a pair of a perspective and a situation.637 3-0

'''Expressing the essence as a relation of concepts'''*** What are the elements of an experience? Conversing with: concepts I formulated the seven counterquestions as perspectives placed in situations. I recognized the qualities of signs as pairs of levels from the foursome. Similarly, I recognized that I could express the secondary structures as injections of God of one level into a primary structure of another level. In studying verbalization, I realized that the deep issue of a good will exercise could be considered as built up from two concepts which are put together differently by the truth of the heart and the truth of the world.682 3-0

'''Allowing for inconsistency''' I considered the variety of prayer. I noticed that they have us think of God inconsistently, as one who has fated everything in advance, one who fixes and manages the situation, and one who can guide us spontaneously.1709 20-0

'''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

'''Completing a structure with an eighth perspective'''*** What is the bigger picture? I am familiar with many structures that have seven-eight perspectives. The seven perspectives form a complete system, yet there is an eighth perspective that looks from beyond the system. I conjectured that there must be an eighth counterquestion that stands aside from any doubt, namely, What do I truly want?1446 20-1

'''Comparing structures'''*** What is this an example of? Conversing with: generality I note and compare different versions or variants of the same structure, such as St.Peter's Keys to Heaven (his string of virtues from faith to love, Peter 2 1:5-7) and Buddha's eightfold way and other examples of what I call the "eightfold way". The counterquestions, kinds of prayer, ways of engaging the violent, ways we change our mind, all exhibit the same underlying structure. This helps me look at the same structure from different perspectives. The variations may fall into different groups, as with the various representations of the divisions into everything, or the four families of primary structures. The different examples help to confirm the shared structure and its basic features.619 21-0

'''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

'''Sort first hand experience''' Conversing with: possible experience I have often collected examples from first hand experience and sorted them into groups. For example, I collected personal anecdotes where I had grappled with a doubt and addressed it with a counterquestion. Sorting these situations led to a system of seven counterquestions.600 31-0

'''Express intuition in terms of principles''' Conversing with: right behavior I or others have intuition on some subject. I learned to express that in terms of a set of principles, typically seven and eight. With Joe Damal's help I formulated and analyzed my principles, how to engage enemies, and also his principles, how to organize people, and how to get things done. I likewise worked with Steve Bonzak to formulate and systematize his principles of kung fu. 597 31-0

'''Example (600) Why we change our minds''' Joe Damal and I asked dozens of Chicago youth, Did you ever change your mind? and Why? and grouped the reasons into eight categories, which I then helped him structure.1537 31-0

'''Bendrai'''

'''Compare structural qualities''' I noticed that the foursome, fivesome, sixsome each involve structural shifts but they are of a different quality. This was helpful in considering how the primary structures vary.1711 20-0

'''Properties of living systems''' I compared various structures I thought were related to properties of life, of living systems, expressing them from different points of view.1664 21-0

'''Recognizing a structure's purpose'''*** Which structures are distinct? Conversing with: purpose A very powerful technique is to consider the purpose of a structure. Over several years I had collected a dozen or more examples of structural frameworks consisting of seven or eight perspectives, depending on how you looked at them. I had tried to conceive of them as a single structure, yet that seemed less and less tenable. Finally, I made a list of what seemed to be the purpose of each structure. I noticed four purposes:
* An attitude for submitting to God (significant). Cataloging our needs and operating principles to address those needs, yet choosing to live forever.
* A language for supporting others (direct). Cataloging our doubts and counterquestions to address those doubts, translating our intuition.
* A world for supporting life (true). Cataloging our expectations and our emotional responses to them.
* A plan for supporting God (constant). Listening to God, cataloging our trials.
(Looking back, it's interesting that I ordered the four differently than I would now. I thought of them as four representations of the eightsome, four holes for generating slack, matching the representations of the nullsome.) And having grouped them so, I could see that I could think of them from God's point of view as wishes (for nothing - God is self-sufficient; for something - God is certain; for anything - God is calm; for everything - God is loving) and our own point of view as not-wishes.625 32-1

Atstatyti

2013 sausio 02 d., 06:26 atliko AndriusKulikauskas -

Pridėtos 1-89 eilutės:

'''Imagine another's mindset''' Conversing with: person In studying Jesus's emotions as documented in the Gospel of Mark, I imagined Jesus's mindset, what were his expectations that led to his emotions, and how did he respond? In talking with a person, I can imagine what keeps them from saying things they might say.649 B2-1

'''Accumulating first hand experiences'''*** What is the variety of experience? Conversing with: others' experiences I've asked hundreds of people, What is their deepest value in life which includes all of their other values? I learned that some people have a deepest value and have formulated it, others feel it but haven't expressed it in words, and others don't have one that they know of. I learned that whether or not they have one seems to relate to their maturity as independent thinkers; that the deepest value seems to arise from the challenge of integrating competing values; that two people may give it the same name, but when asked further, mean different things; thus that each person seems to have a unique deepest value. Similarly, I've interviewed people about their questions that they don't know the answer to, but wish to answer, as well as their endeavors and dreams. I've also collected episodes in my life, such as ways that I addressed doubts with counterquestions. 612 C2-1

'''Perceive a structure in Scripture'''*** What does structure mean to God? Conversing with: divineness I am encouraged when I observe in Scripture a structure that I am aware of from elsewhere. I noted that Jesus' antitheses in the Sermon on the Mount are six of the counterquestions. I identified Jesus' condemnations, "Woe to you, Pharisees", with the six expressions of the will. I related his parable of the sower and Satan's temptations with the levels of the foursome. This helps me think of these structures from a fresh perspective.725 C4-0

'''Analyzing the ideal person''' Conversing with: perfection I analyzed Jesus's emotional responses as found in the Gospel of Mark. From those episodes I deduced Jesus's expectations.674 C4-1

'''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

'''How I feel''' Conversing with: myself Sometimes, when I feel pressured by life, I ask myself, What do I truly want? and that helps guide me.710 0-0

'''Clarify assumptions'''*** Why am I thinking that? Conversing with: question In replying to a doubt with a counterquestion, I am opening myself to consider and clarify my assumptions.648 0-0

'''Survey existing knowledge''' Conversing with: what is known As a child, when I started my quest to know everything, I was keen to learn all that what was already known, starting with history, starting with the beginning, the Mesopotamians. Unfortunately, I couldn't find any books on them. So then I read about the Ancient Egyptians. In college, I was excited to be able to learn on a deeper, more serious level, but I had to give up the idea or reading everything and knowing it as it was presented. Yet even when I worked independently, I would try to survey relevant fields. My friend Shu-Hong Zhu made me a list of books relevant for decision making and emotion, and in one book I learned of a study of the emotions that mothers interpreted in faces of babies, namely: content, sad, excited, surprised, frightened, disgusted. I then thought through a model of these as emotional responses based on cognitive expectations.722 1-1

'''Identifying regularities'''*** What are independent factors? Conversing with: regularity In studying narration and Lithuanian folk tales, I noticed that the tone of voice creating tension (forcing, commanding, explaining, caring) was constant in the beginning of the story and constant at the end. The voice receiving the tension was unfolded to involve ever more levels of Maslow's hierarchy, until the climax of the story was reached when the need for self-fulfillment was attacked, and then the character was folded back up again. This was all true in each story. In studying the counterquestions, I expressed each as a pair of a perspective and a situation.637 3-0

'''Expressing the essence as a relation of concepts'''*** What are the elements of an experience? Conversing with: concepts I formulated the seven counterquestions as perspectives placed in situations. I recognized the qualities of signs as pairs of levels from the foursome. Similarly, I recognized that I could express the secondary structures as injections of God of one level into a primary structure of another level. In studying verbalization, I realized that the deep issue of a good will exercise could be considered as built up from two concepts which are put together differently by the truth of the heart and the truth of the world.682 3-0

'''Contemplating revelation''' Conversing with: greater than human perspective I studied the Gospel of John to try to decode what he was saying, specifically in his "I am..." statements, but also more generally, for in that gospel he speaks as if in an algebraic code. He keeps defining abstract words in terms of other abstract words, on and on, and I chased them as if they were equations. At the heart of that seemed to be the will of God that we have eternal life. And that perspective helped me appreciate the tension between presuming God to be good or not. And thus I realized that life is the fact that God is good, which conflates God and good as if they were the same, but eternal life is the understanding that God does not have to be good, so that God and good are separate, and there is an eternal life in reconciling God beyond the system and good within the system.605 10-0

'''Imagining a mind's circumstances''' Conversing with: presumptiveness I was studying emotions and read of a set of six that were observed crossculturally. Mothers would see in their newborn babies six emotions: content, sad, excited, surprised, frightened, disgusted. I realized that I could generate these, in my mind, by imagining myself as a child surrounded by alphabet blocks and trying to guess what letter was underneath.653 10-0

'''Allowing for inconsistency''' I considered the variety of prayer. I noticed that they have us think of God inconsistently, as one who has fated everything in advance, one who fixes and manages the situation, and one who can guide us spontaneously.1709 20-0

'''Compare structural qualities''' I noticed that the foursome, fivesome, sixsome each involve structural shifts but they are of a different quality. This was helpful in considering how the primary structures vary.1711 20-0

'''Choose a fruitful data set''' Conversing with: circumstances for a phenomenon In developing a theory, I often choose a dataset of examples that makes vivid the phenomenon I am looking for and represents the complete variety of possibility. I analyzed Jesus' feelings and expectations by studying episodes from the Gospel of Mark because it was the most emotional of the Gospel. I studied the content of Jesus' parables in the Gospel of Luke. I studied what is "good" in the Gospel of Matthew. I tried to chase down Jesus' algebra of expressions to understand his "I am..." statements in the Gospel of John. I studied Lithuanian folk tales for my narrative theory because they are old, engaging, consistent and pure. I studied how God is imagined in the first 40 psalms because I was considering topologies as the variety of ways that we can imagine and I thought of God as the most generic yet intimate of concepts. I studied Lakoff and Johnson's target spaces from Metaphors We Live By because they had noted an important phenomenon and their many examples seemed to capture the variety of possibility.657 20-0

'''Leveraging hypotheses of structural symmetry''' I often make large and fruitful leaps by considering the structures that operate at the highest meta level, assuming that they work as efficiently, elegantly, effectively as possible, thus supposing that they make profound use of symmetry. In 1988, in noting the role of the threesome in the eightfold way, I looked for and found three variants (Lord's prayer, St.Peter's Keys to Heaven, Beatitudes). I expected that each served as a framework for a language and that there were, accordingly, three languages: argumentation, verbalization and narration. I saw that Maslow's hierarchy was a backbone for the Beatitudes and I expected it to play a key role in narration, which I found to be the case. I discovered that there were eight divisions, six representations and twelve topologies, and that narration moved us from the divisions to the representations. I also saw that these structures along with argumentation and verbalization could be considered as negations of the representations of the onesome (no internal structure, simplest algorithm, no external context) and negations of the representations of the nullsome (significant, constant, direct) and so these six structures were themselves a spine for the eightfold way. This allowed me to deduce by symmetry that argumentation moves us from topologies to representations, and verbalization moves us from topologies to divisions. Such thinking helps me be alert as to what to look for.1696 20-1

'''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

'''Completing a structure by permuting it''' Conversing with: missing I can complete a structure by noticing the available permutations. I noticed that the virtues in Plato's republic (beauty, bravery, self-control, justice) were the four levels of the foursome colored by the threesome (universal, individual, communal, communal). The virtues in St.Paul's hymn to love (love, hope, faith, loyalty) were likewise the four levels of the foursome colored by the threesome (individual, communal, universal, universal). They had a general form (emotion, virtue, internal perspective, external perspective) and a logic (internalizing the external perspective as an internal perspective fixes the emotion permanently as a virtue). So I deduced a third set of virtues (communal, universal, individual, individual). I searched them out in my understanding of life and found what I was familiar with, honesty. I permuted the emotions and virtues which I was familiar with from my understanding of the division of everything into six perspectives. I realized that was one representation and that the other representation of the sixsome was in terms of internal and external perspectives. Permuting I realized that feelings of closeness or intimacy where immortalized as honesty when we internalize duty as caring. Thus by permuting I noted three expressions of the "meaning of life". Similarly, in studying Buddha's eightfold way and Jesus' prayer "Our Father", I noticed that they were permutations of the same eightfold structure, and a third permutation was the Beatitudes of the Sermon on the Mount.620 20-1

'''Completing a structure with an eighth perspective'''*** What is the bigger picture? I am familiar with many structures that have seven-eight perspectives. The seven perspectives form a complete system, yet there is an eighth perspective that looks from beyond the system. Thus I conjectured that there is an eight narrative that takes us from Caring to Commanding, and thus is a story of Creation. Likewise, I conjectured that there must be an eighth counterquestion that stands aside from any doubt, namely, What do I truly want?1446 20-1

'''Comparing structures'''*** What is this an example of? Conversing with: generality I note and compare different versions or variants of the same structure, such as St.Peter's Keys to Heaven (his string of virtues from faith to love, Peter 2 1:5-7) and Buddha's eightfold way and other examples of what I call the "eightfold way". The counterquestions, kinds of prayer, ways of engaging the violent, ways we change our mind, all exhibit the same underlying structure. This helps me look at the same structure from different perspectives. The variations may fall into different groups, as with the various representations of the divisions into everything, or the four families of primary structures. The different examples help to confirm the shared structure and its basic features.619 21-0

'''Properties of living systems''' I compared various structures I thought were related to properties of life, of living systems, expressing them from different points of view.1664 21-0

'''Find correlations between structures''' As I studied Jesus' emotional responses, I looked for correlations between his emotional responses, why he had the emotional response, ways he got things done, ways he showed good will, the avenues opened up for the good, and the directions of the good.1472 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

'''Recognizing a structure's purpose'''*** Which structures are distinct? Conversing with: purpose A very powerful technique is to consider the purpose of a structure. Over several years I had collected a dozen or more examples of structural frameworks consisting of seven or eight perspectives, depending on how you looked at them. I had tried to conceive of them as a single structure, yet that seemed less and less tenable. Finally, I made a list of what seemed to be the purpose of each structure. I noticed four purposes:
* An attitude for submitting to God (significant). Cataloging our needs and operating principles to address those needs, yet choosing to live forever.
* A language for supporting others (direct). Cataloging our doubts and counterquestions to address those doubts, translating our intuition.
* A world for supporting life (true). Cataloging our expectations and our emotional responses to them.
* A plan for supporting God (constant). Listening to God, cataloging our trials.
(Looking back, it's interesting that I ordered the four differently than I would now. I thought of them as four representations of the eightsome, four holes for generating slack, matching the representations of the nullsome.) And having grouped them so, I could see that I could think of them from God's point of view as wishes (for nothing - God is self-sufficient; for something - God is certain; for anything - God is calm; for everything - God is loving) and our own point of view as not-wishes.625 32-1

'''Applying a structure''' Conversing with: applicability I knew that my mind could encompass six perspectives, but not seven or eight, as in the Lord's prayer, and this helped me figure out how to listen to God. I realized that if I tried to contemplate each line of the Lord's prayer, then this would overload my mind, flatten me out, and indeed I would find myself before God, as if in my world there was a rift that opened up above me.621 32-1

'''Taking up a structure''' Conversing with: structure By taking up a structure, and appreciating its internal relationships, we can make sense of it. I did this with the "meaning of life", deducing a third set of values to correspond with Plato's and St.Paul's. I did this with Steve Bonzak's principles of Kung Fu.626 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

'''Considering the structure of a null structure''' In considering representations of the foursome, I noticed the role of "null perspectives" as reference points for the other perspectives. Later, in analyzing the primary structures, and considering how God is injected in them, I noticed that I could think of these structures each defined by "null structures" having their own increasingly complex structure. I think I was much inspired by the idea in modern algebra of a "kernel" to a group homomorphism, a structure which is mapped to the identity action.1702 32-1

'''Sort first hand experience''' Conversing with: possible experience I have often collected examples from first hand experience and sorted them into groups. For example, I collected personal anecdotes where I had grappled with a doubt and addressed it with a counterquestion. Sorting these situations led to a system of seven counterquestions.600 31-0

'''Express intuition in terms of principles''' Conversing with: right behavior I or others have intuition on some subject. I learned to express that in terms of a set of principles, typically seven and eight. With Joe Damal's help I formulated and analyzed my principles, how to engage enemies, and also his principles, how to organize people, and how to get things done. I likewise worked with Steve Bonzak to formulate and systematize his principles of kung fu. 597 31-0

'''Example (600) Contents of Jesus' Parables''' What did Jesus have to say? I wrote out each of Jesus's parables from the Gospel of Matthew and then sorted them into groups based on the point that each parable was making. I reduced them to eight sayings which I then fleshed out structurally.1535 31-0

'''Example (600) Directions of the Good''' In what sense did Jesus use the concept good? What is good, what are the sources of good, where does the good come from? I made a copy of the Gospel of Luke and cut out each reference that he made to the good. I grouped them according to what was good. I found eight groups which I then structured.1536 31-0

'''Example (600) Sort episodes from the Gospel of Mark''' I sorted episodes from the Gospel of Mark according to my interpretation of Jesus' feelings and how he responded to them.664 31-0

'''Example (600) Why we change our minds''' Joe Damal and I asked dozens of Chicago youth, Did you ever change your mind? and Why? and grouped the reasons into eight categories, which I then helped him structure.1537 31-0

'''Describe behavior in terms of general principles''' Conversing with: behavior I considered Jesus' behavior, how he got things done to address his emotional responses based on his expectations. I concluded that he expected that we are all one and, as a general principle, he spoke to the good will in others.667 31-1

'''Note the behavior that characterizes each category''' Conversing with: character I looked in the Gospel of Mark for episodes where Jesus exhibited emotional responses and grouped them accordingly. Then for each group I considered Jesus' behavior, what expectations he had that generated that response, and how did he then address his feelings by getting things done.668 31-1

'''Working out a structure''' Conversing with: airtightness I analyzed the eightfold way's structure, its various permutations and how its various pieces fit together, for example, the gradation of six levels which forms its spine and organizes the divisions of everything.618 30-1

'''Ask God what I should think over so as to understand?''' 1999.08.18: I asked God which questions I should think over so as to understand why good will makes way for good heart. He responded:
* What captures attention and guides it?
* What drops down upon reality and bounces away in random paths?
* What is wound in one direction, and lives through spinning in the opposite direction?
* What falls as rain day and night until there sprout and grow plants that will bear fruit?
* What like a ray reflects off of society and does not return?
* What by its turning (in the direction of winding) commands our attention and then slips away to the side?
That's all. Go work. I didn't know what to make of these, but I thought they all seemed to point to gyvas rupestis, Lithuanian for living care, which demands continuous effort but is unconscious of it, and is almost the opposite of love. 1470O-0

'''Ask God what interests him?''' 1999.08.18: In my personal work I want to do some investigations into a question that is of interest to God. I told him so and he responded: Why does Good Will make way for Good Heart?1468 O-0

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