Išsivertimai, Priėmimas, Dievas, Žemėlapynas, Santykiai, Savastis, Priėjimai prie visumos, Vaizduotė, Santvarkų nagrinėjimas, Ir du, Kitas, Dvasia, Distinction, Indistinction, Negation, Activity, Structure, RepresentationOfTheNullsome, Martin Wurzinger, Raida

Santykiai santvarkos atžvilgiu

• Viršenybės - viršesnis sustato santvarką
• Lygybės
• Žemybės - žemesnis sustato santvarką (mano atvejis, Saliamono atvejis)

Santykis su santvarka

• Dievo asmenų santykis su santvarka
  • Tėvas yra už santvarkos. Sūnus yra kitoje pusėje santvarkos, jos gelmėse. O Dvasia juos abu supranta, kaip esančius santvarkoje.
  • 10 Dvasios raiškų yra išsiaiškinimai santvarkoje, o 8 Sūnaus raiškos yra išsiaiškinimai už santvarkos. Juk Sūnus išsiaiškina dar neįsigalėjus santvarkai, tuo tarpu Dvasia žiūri iš šalies, jau esant santvarkai. Žmogaus trejybės ratas taip pat vyksta neįsigalėjus santvarkai. Žmogaus trejybės ratas tad papildo Sūnaus 8 raiškas ir jas kartu papildo žinojimo rūmų židinys - Sūnaus pilnatvė. (Tačiau ar trejybės ratą neturėtų papildyti "pakankamas Dievas"?) O Tėvo raiškos sieja tai kas santvarkoje ir už santvarkos, tad santvarkai priskirtina pradžia (nepriklausomo tyrimo išsiaiškinimo būdas) ir pabaiga (aplinkybių išsiaiškinimo būdas). Tad pradžia yra santvarkos tuštuma, o pabaiga yra neišsemiamumas to, kas už santvarkos.
• Vienumo išgyvenimas santvarkoje
  • Tokiu būdu, tai kas yra už santvarkos, ką Sūnus ir mes išgyvename, iš tikrųjų yra apimta santvarkos. Mes "išgyvename" santvarką savo nežinojimo pertekliumi, savo dvasios pertekliumi, malonės pertekliumi. O pati santvarka pasižymi teisingumu, ne pertekliumi. Pertvarkymai savo tarpais derina malonę ir teisingumą.

• Galimybė (kaip šaknis {$x_i-x_j$}) už santvarkos veda santvarkoje iš esamybės (įsijungimą į santvarką) {$x_i$} į siekiamybę (susiderinimią santvarkoje) {$x_j$}. Tai primena Lie algebrų šaknis. Tad santvarką galime įsivaizduoti kaip įvairiai išplečiančią tai kas už santvarkos.

• Dievo ir žmogaus dvilypumas jiems esant kartu santvarkoje ir taip pat dvilypumas Dievo santvarkoje ir už santvarkos.

• Koks ryšys tarp išgyvenimo, neišgyvenimo, suvokimo ir dvasios bei santvarkos?
• Kaip susijusios priešpriešos būklių pirm ir po santvarkos ir būklių santvarkoje ir už santvarkos? Ar tai susiję su kampais santvarkoje ir už santvarkos? Kaip tai susiję su įvariomis sandaromis kaip antai netroškimais? Ar santykis tarp išeities taškų pirm santvarkos ir po santvarkos yra pagrindas sandarų išsivystymui?

Suvestinė, Išsivertimai, Priėmimas, Dievas, Žemėlapynas, Santykiai, Savastis, Priėjimai prie visumos, Vaizduotė, Santvarkų nagrinėjimas, Ir du, Kitas, Dvasia, Distinction, Indistinction, Negation, Activity, Structure, RepresentationOfTheNullsome, Martin Wurzinger, Raida

• https://www.zhihu.com/people/liu-si-mo-18

Užrašai

• 6+4 sieja sąmoningumą ir nesąmoningumą.

Liu Si Mo filosofijos brėžinys 4+6

• šališkumas-nešališkumas ketverybės atvaizdai
• laikiškumas-erdviškumas penkerybės atvaizdai
• priežastingumas-likimiškumas šešerybės atvaizdai

• Santvarka: Dievo nebuvimas šešiais požiūriais grindžia trejybės ratą matantį Tėvą, Sūnų, Dvasią.

Kaip santvarka apibrėžia žmogaus būklę?

• Vienumas vyksta ne Viskuo o Betkuo. Betkas turi šešis atvaizdus (pasirinkimai - rinktis: taip, ne ne, ne taip, ne, rinktis, nesirinkti), tiek visko keturis atvaizdus (troškimai: visko, betko, kažko, nieko), tiek laisvumo du atvaizdus (susitapatinimai: didėjantis, mažėjantis laisvumas).
• Santvarka įvairiai suprastina sandaromis, kurios turi po šešis požiūrius: lygmenų poros, pertvarkymai, permainos, ženklų savybės, atjautos ir t.t. Bene keturi asmenys savaip supranta santvarką.
• Dvasia prie santvarkos šešių požiūrių pridedu keturis požiūrius, taip kad tie keturi prilygsta keturiem iš šešių, o taip pat šeši yra poros keturių požiūrių.
• Dvasia mato Tėvą (už santvarkos) ir Sūnų (santvarkoje).
• Tėvas mato kaip iš jo santvarkoje kyla Sūnus
• Sūnus mato kaip už santvarkos yra Tėvas
• Be jų yra santvarka, kurią išplečia Dvasia.

Tad trejybės ratas santvarka sieja visus tris: Tėvą, Sūnų, Dvasią.

• Ar Dievas būtinas? Viduj santvarkoje esantiems Dievas yra stabilus, reikalingas, tikras, būtinas. Nesant santvarkoj, Dievo taškas yra nestabilus, taip pat simetriškas (Dievas trijuose matuose ir Dievas trejybės rate) tad nebūtinas.

Dievas santvarką išgyvena apytaka, asmeniu, apimtimi. Jų trejopu pagrindu išgyvena santvarką besąlygiškai, nešališkai, nepaneigiamai, trejybės ratu.

• 3 (suvokimo srautai) x 4 (pakopos) = 12 aplinkybių
• 4 (pakopos) x 2 (kryptys) = 8 padalinimai
• 2 (kryptys) x 3 (srautai) = 6 atvaizdai pertvarkymai

Viskas ir visos sandaros išplaukia iš dvejybės, trejybės, ketverybės. O viskas susiveda į septynerybės tarpą tarp Dievo už mūsų ir Dievo mumyse, sąmonė ir pasąmonės, klausimo ir atsakymo, pirmos tvarkos ir antros tvarkos, savęs ir pasaulio.

These are the levels of structure that are necessary for us to experience structure. In that sense they are related to the Levels Of Understanding. We start with the widest and immerse ourselves into narrower scopes. These may be thought of as the RepresentationsOfEverything, in which case they do not degenerate, but are specified:

• Dievas trokšta visko spirit to spirit
• Dievas trokšta betko spirit to structure
• Dievas trokšta kažko structure to spirit
• Dievas trokšta nieko structure to structure

(I need to check on the order of the above). These representations result from considering spirit and structure as Equals and letting them manifest themselves as Unequals in four ways, yielding four representations (wishes). They are unequal in terms of the distance between themselves, from everything (spirit to spirit) to nothing (structure to structure). Alternatively, we may consider them as unequals, and let them manifest themselves equals, in which case we have two representations (scopes):Beginning and End, see: BeginningVEnd.

Santvarkos šeši kampai

We may think of God as TheBeginning - the perspective from which everything unfolds - and human as TheEnd - the perspective into which everything comes together. Their relationship is, I think, that of Jesus Christ - the beginning and the end, the Alfa and the Omega (the A and Z), the coinciding of perfection ("Love God") and identity ("love your neighbor as yourself") - by which God's perspective and our perspective may coincide. This outline describes this relationship between The Beginning and The End as given by the unfolding of Understanding, Self-understanding, Share dUnderstanding and Good Understanding.

• Kaip susiję santvarka ir vaizduotė?

Suvestinė, Išsivertimai, Dievas, Žemėlapynas, Santykiai, Savastis, Priėjimai prie visumos, Vaizduotė, Santvarkų nagrinėjimas, Ir du, Kitas, Dvasia, Distinction, Indistinction, Negation, Activity, Structure, RepresentationOfTheNullsome, Martin Wurzinger, Raida

• Santvarka yra Dievo lukštas, tai kas šalia Dievo.

• Kaip suveikia velnio lukštas, tai yra, lukštas be Dievo, santvarka be Dievo?

• Santvarka yra Dievo lukštas.

System IS definition.

• Definition arises as system. That is why system is formal. That is why "a system is that which is its own self". For, as I noted, by defining we are observing and yet also creating. By defining, we equate what we refer to with what we refer by. In a system, formality IS reality. That is the ultimate problem with system: reality can be more than formality.
• God is the undefined.

Thus, God can stand alone. God needs no "self" because God is prior to any system. The nature of God is "to be one with", which upon definition means "to not be restricted by one's self". (God's self is "everything" and he goes beyond that.) God manifests his nature by going beyond himself, that is going from the unbounded into the bounded. He first goes beyond himself and thereby generates his "self" which is the "undefined" (and which later is thought of as "everything"). He then goes beyond himself further by allowing for a perspective beyond the "undefined", which is to say, where there is no "undefined", and yet even there he appears. That is the perspective of "definition" (which does not allow the undefined) and yet wherein the "undefined" arises as the "defined" (for the defined, as an outcome of definition, was ultimately undefined). This second perspective is thus the coexisting of opposites, "definition" and "defined":

• system is definition
• human is the defined (and thus the undefined within definition)

At this point ("the second day of creation") human and world are not self-standing, they are understood as opposites that must be taken together, and more structure is needed to tease them apart. I'm just sharing my conclusion (with your help) that God, human, system (or the undefined, defined, definition) are (and should be) at the very root of how all things unfold.

• (“the world”) is NotBeingOneWith, negation, semantic distinction of God (beyond Scope) and Self - NotGod (within Scope), distinction (which is the basis for negation) of having properties and accepting them, the distinction of levels, the framework for meaning, the establishment of vantage points for taking up or not. System allows for NotGod, Scope, Person, Knowledge, Definition. System as the Twosome relates Theory and Facts as identifications of God and NotGod, establishes Theory as GoingBeyondOneself into Facts. Negation is the isolation (negation) of what is not fixed (free, within system) from what is fixed (not free, beyond system). (Consider the QualitiesOfSigns.)
• Santvarka žadina žmogaus sąmoningumą, juk jisai aprėpdamas jos visumą ima suprasti, kad yra kažkas už jos daugiau.
• Human gradually takes up the thinking of the system that he finds himself in, until he can separate himself from it (by virtue of being loved).
• Human's view leads to a trinity of love (by way of the sixsome).
• Human is God within a system. God is human beyond any system. So a system distinguishes between those within it and those beyond it.

• A System is that which is its own Self. One's self is that by which one relates to others, that is, other selves. A System is thus a relationship amongst others. They are related by way of their selves. These selves are the participants of the system. The system is thus formal and takes the selves as the literal expression of the beings they refer to. The beings may be attached to the system by way of these selves, or they may be detached by way of views that allow for what may be beyond the system. The system does not acknowledge any inner activity within the participants except as it manifests itself with regard to others in the system (those things are which show themselves to be). Yet the participants may be able to allow for what may be beyond the system - Spirit, they may identify with that, and their identification may shape their participation, so that the primacy of that beyond the system is made evident, and therewith the contingency of the system.

Santvarką išreiškia apytakos

• Kiekviena apytaka išreiškia santvarką atitinkamoje apimtyje - viskame, betkame, kažkame, niekame - tad vis tampriau, sodriau.

We should love God with All our heart, soul, mind, body, but we should only love our neighbor As our Self.

• Kiekvienoje santvarkoje, kiekvienoje sandaroje yra požiūris atstovaujantis tam, kas už santvarkos, kas už sandaros. Ko įmantresnė ta santvarka, to gilesnis tas požiūris.

Dievo ir žmogaus požiūrių išskyrimas

• Dievas yra pirm santvarkos, užtat santvarkoje gyvena mumis, santvarkoje esančiais. O mes esame po santvarkos, tad Dievas mums yra už santvarkos.
• Santvarka išryškėja mūsų netroškimais, o prieš tai tėra sąlygos. Trokštame - Dievas mumyse - sutampame su juo. Netrokštame - Dievas už mūsų - nesutampame su juo.

Sandaros palaikančios Dievo neišėjimo už savęs

• Santvarkos brėžinyje išsakytos sandaros kurios palaiko tris kryptis (besąlygiškumą, nešališkumą, nepaneigiamumą) kuriomis Dievas gali neišeiti už savęs dėl to, kad jis jau yra santvarkoje.
• Šešerybė - žmogus - vaizduotė.
• Santvarkos brėžinys išsako kokia santvarka yra be dvasios, be išgyventojo, be turinio. Tokia santvarka tuomi prieštarauja sau. Jinai tad subliukšta ir lieka prieštaravimas, Dievas. O šią santvarką galime suprasti kaip asmens būklę. Dievas kaip toks yra trijų matų nurodytame taške, nestabilumo taške. Asmenys apibrėžiami Dievui išeinant už savęs į save, jam įvairiais lygmenimis apibrėžiant santvarką. Be asmenų, tuščia santvarka yra simetriška, Dievo atvirumas trimis matais ir jo uždarumas trejybės ratu vienas kitam prilygsta. Tuo tarpu santvarką išgyvenantiems asmenims pirmenybė teiktina atvirajam Dievui už santvarkos. Užtat jais Dievas yra būtinas. Tuščioje santvarkoje Dievas yra nebūtinas, tačiau tokia santvarka subliūkšta ir prilygsta Dievui.
• Neapibrėžtumas - Dievo neapibrėžtumo palaikymas.

Suvokimas - išskyrimas

• Išskyrimas dvasios santvarkoje ir už santvarkos.
• Išskyrimas dvasios santvarkoje (pirm santvarkos) ir santvarkos dvasios (po santvarkos). Tai ta pati dvasia, tik santvarkos išskirta.
• Dievas kaip santvarka ir Dievas kaip dvasia yra viena. Dievas kaip santvarka yra suvokimas. Kaip šv.Jono evangelijos pradžioje tvirtinama, tai buvo nuo pradžios, pirm santvarkos jau buvo dvasia santvarkoje.
• Santvarka iškyla atskiriant pirminį, numatytąjį požiūrį (Dievo, buvimo su, nekintantį, išgyvenantį) nuo nepriklausomo požiūrio (kuris nėra su, įvairiuoja, neišgyvena).

Santykių pagrindas

• Tai kas mus sieja mūsų savastimis.
• identifies one with one's self, is negation of self, but also affirmation of his self.
• Būdami savimi - savastimis - pirma esame savimi ir tik paskui esame viena su vienas kitu.
• Santykis tarp kitų. Juos sieja jų savastys, kurios dalyvauja santvarkoje. The system thus takes the selves as the literal expression of the beings they refer to. The beings may be attached to the system by way of these selves, or they may be detached by way of views that allow for what may be beyond the system. The system does not acknowledge any inner activity within the participants except as it manifests itself with regard to others in the system (those things are which show themselves to be). Yet the participants may be able to allow for what may be beyond the system, they may identify with that, and their identification may shape their participation, so that the primacy of that beyond the system is made evident, and therewith the contingency of the system.

• Tai kas mus sieja mūsų savastimis.
• identifies one with one's self, is negation of self, but also affirmation of his self.
• Būdami savimi - savastimis - pirma esame savimi ir tik paskui esame viena su vienas kitu.

Apibrėžimo pagrindas

• Prielaidų apimtis.

Išryškina Dievo ir žmogaus santykį

• considers God as being of beyond it.

• Besąlygiškas nebuvimas su. Atskyrimas besąlygiškumo ir sąlygiškumo taip kad besąlygiškumas nebūtinai tenkina sąlygas.

Suvokimas - išskyrimas

• Išskyrimas dvasios santvarkoje ir už santvarkos.
• Išskyrimas dvasios santvarkoje (pirm santvarkos) ir santvarkos dvasios (po santvarkos). Tai ta pati dvasia, tik santvarkos išskirta.
• Dievas kaip santvarka ir Dievas kaip dvasia yra viena. Dievas kaip santvarka yra suvokimas. Kaip šv.Jono evangelijos pradžioje tvirtinama, tai buvo nuo pradžios, pirm santvarkos jau buvo dvasia santvarkoje.
• Santvarka iškyla atskiriant pirminį, numatytąjį požiūrį (Dievo, buvimo su, nekintantį, išgyvenantį) nuo nepriklausomo požiūrio (kuris nėra su, įvairiuoja, neišgyvena).

Raiškos pasaulis.

• Tai kame reiškiasi tatai kas reiškiasi.

Santykių pagrindas

• Santykis tarp kitų. Juos sieja jų savastys, kurios dalyvauja santvarkoje. The system thus takes the selves as the literal expression of the beings they refer to. The beings may be attached to the system by way of these selves, or they may be detached by way of views that allow for what may be beyond the system. The system does not acknowledge any inner activity within the participants except as it manifests itself with regard to others in the system (those things are which show themselves to be). Yet the participants may be able to allow for what may be beyond the system, they may identify with that, and their identification may shape their participation, so that the primacy of that beyond the system is made evident, and therewith the contingency of the system.

Kitos mintys...

• Besąlygiškas nebuvimas su. Atskyrimas besąlygiško ir sąlygiško taip kad besąlygiškas nebūtina tenkina sąlygas.
• Neapibrėžtumas.

• Santvarka - šešerybė - žmogus.

• Kaip santvarka išplaukia iš Dievo valios ir amžino gyvenimo?

Asmenys grindžia save (savo savastį) santvarka. Asmenys savęs atsisako už santvarkos ir save tvirtina santvarkoje:

• Dievas atsisako savęs visiškai, besąlygiškai
• Aš atsisakau savęs dalinai, sąlygiškai
• Tu tvirtini save dalinai, sąlygiškai
• Kitas tvirtina save visiškai, besąlygiškai (kaip tikslą išlikti)

O kaip suprasti išlikimą? Ryšium su Dievu besąlygiškai ar su savimi?

Suvestinė, Išsivertimai, Dievas, Žemėlapynas, Santykiai, Savastis, Priėjimai prie visumos, Vaizduotė, Santvarkų nagrinėjimas Ir du, Kitas, Dvasia, Distinction, Indistinction, Negation, Activity, Structure, RepresentationOfTheNullsome, Martin Wurzinger, Raida

• Human is God within a system. God is human beyond any system. So a system distinguishes between those within it and those beyond it.
• Santvarkoje veiksmas +1 išveda požiūrių lygtį. Toliau šis veiksmas išveda ketverybę, tad juos sudėjus, aštuonerybę. Tačiau tuo pačiu galima visą požiūrių lygtį taikyti iš sandaros, iš trejybės rato, ir tai grindžia dvejybinį periodiškumą, ir taipogi priskiria požiūrių lygtį kiekvienam lygmeniui, tad apibrėžia gyvenimo lygtį.
• Iš keturių galimybių, dvasia dalyvauja trijose galimybėse. Dvasia nedalyvauja santvarkoje - neišėjime už savęs į save. Ši galimybė parodo, kad dvasia gali nebūti.
• Trijų matų trejybė grindžia išėjimą už savęs į santvarką, o trejybės ratas grindžia išėjimą už savęs iš santvarkos. Trejybės atvaizdai šias trejybes pavaizduoja. Užtat aplinkybės dvejaip suprastinos, pagal kryptį gilyn ar atgal.
• Vaizduotė apima šešis atvaizdus dar tuomet kai nėra požiūrių, tad atvaizdai nesuvokti kaip požiūriai į požiūrius.

• Santvarka yra neapibrėžtumas.

• Kaip santvarkos simetriškumas (nesant dvasios) ir asimetriškumas (esant dvasiai) atspindi skirtumą tarp koordinačių sistemų ir simpleksų? Kaip tai suprasti?
• Kuria prasme santvarka skiria ar dvasia yra ar nėra?

Santvarkos brėžinys išsako kokia santvarka yra be dvasios, be išgyventojo, be turinio. Tokia santvarka tuomi prieštarauja sau. Jinai tad subliukšta ir lieka prieštaravimas, Dievas. O šią santvarką galime suprasti kaip asmens būklę. Dievas kaip toks yra trijų matų nurodytame taške, nestabilumo taške. Asmenys apibrėžiami Dievui išeinant už savęs į save, jam įvairiais lygmenimis apibrėžiant santvarką. Be asmenų, tuščia santvarka yra simetriška, Dievo atvirumas trimis matais ir jo uždarumas trejybės ratu vienas kitam prilygsta. Tuo tarpu santvarką išgyvenantiems asmenims pirmenybė teiktina atvirajam Dievui už santvarkos. Užtat jais Dievas yra būtinas. Tuščioje santvarkoje Dievas yra nebūtinas, tačiau tokia santvarka subliūkšta ir prilygsta Dievui.

Suvestinė, Dievas, Žemėlapynas, Santykiai, Savastis, Priėjimai prie visumos, Vaizduotė, Santvarkų nagrinėjimas Ir du, Kitas, Dvasia, Distinction, Indistinction, Negation, Activity, Structure, RepresentationOfTheNullsome, Martin Wurzinger, Raida

Brėžinį sukūriau 2006.02.25. Juo įžvelgiau skirtumą tarp Dievo už santvarkos ir gerumo santvarkoje, taip pat keturis lygmenis. Tai išsako mano supratimą santvarkos, taip pat mano supratimą gyvenimo lygties. Tvarką grindžiu keturiomis sąvokomis: complete (dvasia), unobstructed (sandara), familiar (atvaizdas), unified (vieningumas). Taip pat šalia išrašiau aštuonis žodžius kuriais Alexander apibūdina neįvardijamą savybę.

Brėžinį sukūriau 2006.02.25. Juo įžvelgiau skirtumą tarp Dievo už santvarkos ir gerumo santvarkoje, taip pat keturis lygmenis. Tai išsako mano supratimą santvarkos, taip pat mano supratimą gyvenimo lygties. Jame yra keturios sąvokos: complete (dvasia), unobstructed (sandara), familiar (atvaizdas), unified (vieningumas).

• the entirety of a System, which yields the System by going from beyond the System into the System.

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Minčių raida

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Brėžinį sukūriau 2006.02.25. Juo įžvelgiau skirtumą tarp Dievo už santvarkos ir gerumo santvarkoje, taip pat keturis lygmenis. Tai išsako mano supratimą santvarkos, taip pat mano supratimą gyvenimo lygties.

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Suvestinė, Dievas, Žemėlapynas, Santykiai, Savastis, Priėjimai prie visumos, Ir du, Kitas, Dvasia, Distinction, Indistinction, Negation, Activity, Structure, RepresentationOfTheNullsome, Martin Wurzinger, Raida

Suvestinė, Dievas, Žemėlapynas, Santykiai, Savastis, Priėjimai prie visumos, Ir du, Kitas, Dvasia, Distinction, Indistinction, Negation, Activity, Structure, RepresentationOfTheNullsome, Martin Wurzinger, Minčių raida?

系统

Suvestinė, Dievas, Žemėlapynas, Santykiai, Savastis, Priėjimai prie visumos, Ir du, Kitas, Dvasia, Distinction, Indistinction, Negation, Activity, Structure, RepresentationOfTheNullsome, Martin Wurzinger

Santvarka

Santykiai ryšium su santvarka

Santvarkos išsivystymas

Save modeliuojanti sistema išvystys visko padalinimus (smegenų "global workspace") ir Bott periodiškumą.

Martin Wurzinger

Suvestinė, Dievas, Žemėlapynas, Santykiai, Savastis, Priėjimai prie visumos, Ir du, Kitas, Dvasia, Distinction, Indistinction, Negation, Activity, Structure, RepresentationOfTheNullsome

• a relationship amongst [Other others]. They are related by way of their [Self selves]. These selves are the participants of the system. The system thus takes the selves as the literal expression of the beings they refer to. The beings may be attached to the system by way of these selves, or they may be detached by way of views that allow for what may be beyond the system. The system does not acknowledge any inner activity within the participants except as it manifests itself with regard to others in the system (those things are which show themselves to be). Yet the participants may be able to allow for what may be beyond the system, they may identify with that, and their identification may shape their participation, so that the primacy of that beyond the system is made evident, and therewith the contingency of the system.

Human is God within a system. God is human beyond any system. So a system distinguishes between those within it and those beyond it.

MartinWurzinger: Firstly, what is a system? The name implies an identifiable Structure as well as a Dynamic. In other words, a 'system' expresses a certain formality while at the same time going through its paces - it 'does something'. The

Andrius: Compare with Christopher Alexander's idea that recurring Activity evokes structure, and structure channels Activity, which I am thinking of as an [AddTwo operation +2] that adds two perspectives to a structure, namely activity and non-activity from which it arises smoothly.

coming from see the material on the nature of Mind on [http://members.optusnet.com.au/mwurzinger48 my website]. I would also cite it as a way of introducing myself to the group.

Firstly, what is a system? The name implies an identifiable Structure as well as a Dynamic. In other words, a 'system' expresses a certain formality while at the same time going through its paces - it 'does something'. The

Andrius: Compare with Christopher Alexander's idea that recurring Activity evokes structure, and structure channels Activity, which I am thinking of as an [AddTwo operation +2] that adds two perspectives to a structure, namely activity and non-activity from which it arises smoothly.

So far the situation might almost seem trivial, but consider: as we observe such a system, we, the Observer, represent a system in its own right and subject to the same definition we have just applied. For the two to work together (ie, we observe something which has meaning to us) the Pattern unfolding before us must in some way find its re-representation in our own minds, otherwise there would be no meaning. This wouldn't require the Observed system to be meaningless in itself, it simply (?) says the system would have no meaning for us.

Andrius: I am grappling with the relationship between Observer and Observed in my Overview of knowing everything.

Andrius: I think that EmotionalResponses are driven by Expectations and I write about this in my page on EverythingWishesForAnything.

Our minds are very good at PatternRecognition. A pattern is a format, and paring away the specific detail we arrive at the object's Abstraction, which is another way of saying we have recognised its underlying functionality. By the way, these kind of thought process can be traced in history; Thomas Aquinas for instance not only discusses proportion but moves on to proportionality, something an Aristotle didn't do! That next higher level of abstraction allows him to speculate about human nature far more powerfully than was hitherto the case.

Returning to the observer and the observed, we can say therefore that a given pattern only then becomes Meaningful to us if our Minds are capable of abstracting to a sufficient degree. The problem then becomes - what is

And here we come to the crux of the matter. Any given system consists of its ObjectRelatedContent as well as its [Latency abstractive potential], the former being more limited than the latter as we have seen. Again, this goes for the observer as well as the observed. However, since the system is defined as a 'system' in terms of its Boundaries as they are convenient for the

The abstractive potential can be termed Latency. It is the inherent latency of any given system that gives rise to its Unfolding, whether such a system happens to be our Mind, an evolving Organism, an EcoSystem, indeed the Universe. Yet a potential is not completely open-ended. It needs the moment-by-moment Instantiation for the following phase to occur (which means I cannot discourse about Aquinas if I haven't learned how to read, I cannot abstract 'table' if I don't know about platforms, or plants and animals cannot exist unless and until something like a solar system has come into being).

And yet... would the latency as we know as of today have existed at the time the universe settled itself into star clusters? We can trace the developmental process from our vantage point, but would a galaxy somehow Know about organic compounds? There is a possible answer, and it touches on what I call Affinities.

The relevance to Andrius' letter lies in the ideas he presents in the context of the Bounded system defined as SelfStanding; to apply "thinking as human" by positing an Anthropomorphic system; talking about Chicago, Bangalore etc as specific subsystems; and asking [Foursome Whether? What? How? Why?] as an application of abstraction processes, and residing within one's own mind at that.

System, Self, Other

A System is that which is its own Self. One's self is that by which one relates to others, that is, other selves. A System is thus a relationship amongst [Other others]. They are related by way of their [Self selves]. These selves are the participants of the system. The system is thus formal and takes the selves as the literal expression of the beings they refer to. The beings may be attached to the system by way of these selves, or they may be detached by way of views that allow for what may be beyond the system. The system does not acknowledge any inner activity within the participants except as it manifests itself with regard to others in the system (those things are which show themselves to be). Yet the participants may be able to allow for what may be beyond the system - Spirit, they may identify with that, and their identification may shape their participation, so that the primacy of that beyond the system is made evident, and therewith the contingency of the system.

System, Definition

Unfolding

Life, Love

The system has Life, but the system does not have Love, which is the support of life. Love is from beyond the system. In order to support life, and have love, one needs to separate love from freedom, which is to say, identify love within the will, but this then separates what is beyond the system from what is within it. System conflates unity and completeness. System arises as an alternative to God which God allows for. It is that which was beyond God and which he ever goes into. As such the system presents itself to human (to God within itself) as primary. The system is not "one with" but rather distinguishes itself from its participants, in that it is its own self, whereas they are not it, except by way of their selves, and dismisses that which their selves might refer to outside of the system. Humans are generally attached to self. The system allows for human (who is by his nature one with) only as an expression of such a relationship within the system, where the system wishes that the unity within the system and the unity beyond the system be conflated. But God enters into the system as unity (and Love) which is distinct from freedom thus allowing human to have a will and distinguish themselves from God's will. Love lets a human separate the components of his will - love and freedom - and prefer love - and thus keep the components separate. Thus a human is able to acknowledge God as distinct from himself, and ultimately to prefer God over himself, thus separating God beyond system and good within system, and being one with God. I want to think about the role of Jesus Christ (through human by way of good will) and the Holy Spirit (through human by way of wisdom).

Self, View

Our Self is that by which we are attached to this system, and presume ourselves in it. Our View is that by which we are detached from this system, and allow for what is beyond it. We attach ourselves by conflating one's being within a system and one's being beyond it. We detach ourselves by separating one's being within a system from one's being beyond it.

Participants

This is to say that human is a LostChild. Human is in God's situation but does not yet know that he is God. In this, he is a child of God, and as such, ultimately God, who grows to all of God by coinciding with God, by allowing for God beyond the system, and defering to him. God supports this growth by entering the system as the external ground for the essence of the system (increasingly focused as Structure, Representation, Unity), hence as a unity, hence as love, which is how the system is able to relate beyond itself, for in being loved it enjoys the unity by which and through which it may likewise love by making the path to that unity available to others further and further out, ultimately to God. Love fosters life by being that unity which serves as the reference point that makes possible life's unity (the will) which defines itself in terms of it, as the focus of perfect love. Love is a Unity (God's unity - which is in this world) deep inside of us that we revolve around, (the collapsing point and the object of the Omniscope) and we can therefore likewise point others to it when we identify not with our self in this system, but with our (shared) view upon this point, and ultimately with God (and our enemy). This point of (God's) unity which we may share is how we are able to identify with each other, and even so, how we ourselves are able to be ourselves most intensely (our Will is Perfection by Love), and by identifying further and further out, we manifest ourselves most fully. JesusChrist, as he describes himself with his "I am..." statements?, is a bridge between (and coinciding of) human's view within the system (Life is the goodness of God) and God's view beyond the system (EternalLife is Understanding the goodness of God, thus holding the two separate). (As in: I am the resurrection and the life, I am the true vine, and so on.) Human grows in understanding by allowing for (the possibility of) God within the system ever more intimately, being open to ever more focused life and love, so that human has the maturity of the lost child who goes where his parent will look for him, which is to say, in the depths of the system, hence in unity. He then accepts the centrality of God and steps with him more and more beyond the system. In this way he roots his BeingOneWith with his View (which may coincide with God's) rather than with his Self (which is of the system). Inside the system we shift from identifying ourselves with everything (or anything or something) to ultimately identifying ourselves with slack - so that we ground ourselves less and less within this system, and more with God beyond it. Thus we shift from orienting ourselves around the negation of the representations of the onesome (and the properties of everything) to the negation of the representations of the nullsome (and the properties of God).

Suvestinė, Dievas, Žemėlapynas, Santykiai, Savastis, Priėjimai prie visumos, Ir du, Kitas, Dvasia, Distinction, Indistinction

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Save modeliuojanti sistema išvystys visko padalinimus (smegenų "global workspace") ir Bott periodiškumą.

Žr. Suvedimas?, Žemėlapynas, Santykiai, Savastis, Ir du, Kitas, Dvasia, Distinction, Indistinction

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