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Andrius Kulikauskas Self Learners Network. Think Through Art with Andrius Kulikauskas. Directory of ways of figuring things out. Chicago Street Artist Blog. Video summary of knowledge of everything. Notes on Gamestorming. Living by Truth working group. Twitter: @selflearners Email: ms @ ms.lt
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AndriusKulikauskas: By division I mean division of everything.
Divisions of everything are the way things are defined. There are eight divisions:
Everything has no internal structure. Even so, we can attempt to divide everything. In this sense, Structure is division.
Divisions of everything are natural as frames for Understanding, but perhaps also as views (morphisms) - leading from whole to perspective (as with topologies) - or from perspective to whole (as with representations.
I have many observations, quite detailed, regarding these divisions. Structurally, we may think of them as divisions of everything. They divide everything into perspectives that we might take up. For example, we may have two perspectives, one of free will and the other of fate. God may take up such perspectives, and so may we. We are Spirit, in that we may take up perspectives.
The structure of God is everything. One's structure is one's self, which is to say, one's relationship with others. Other is that which is beyond. God knows everything, has power over everything, and is everywhere. God is spirit, and as such, is more than structure. But, as structure, God is everything. God is the spirit of everything.
By dividing everything into perspectives, we live in our mind that very structure which we may imagine that God lives in dividing himself. We should be careful to understand, however, that here we are speaking of divisions of absolutely everything, and so they must engage and include our very selves. Such divisions therefore have no external relationships, but only internal relationships. Divisions of everything serve to define all manner of structure. We may think of each division as arising as God takes up a particular [Counterquestions question].
The six divisions of everything likewise offer an Interpolation between Everything, which the zeroth division defines, and Slack, which is defined by the seventh division. They describe various degrees of structural sophistication. The QualitiesOfSigns characterize each division with respect to everything, for example, the onesome is the structure by which "everything is malleable". The OrganizingObjects characterize each division with respect to slack, for example, "nonlinearity fills out the slack of the onesome". Putting this together, we get expressions of the form "nonlinearity fills out the slack by which everything is malleable". The slack is in the unity of the division.
My final interpretation of the expression is as Other the interpreted. What does it mean that coinciding has meaning? What is the context for meaning? It is that there is something more within that may go even further beyond as a greater context. The reference point in each case is God's coinciding with himself, so that he is both within himself and beyond himself.
God is implicit. He manifests himself through his implicitness. His implicit going beyond himself into his self is prior to his explicit going beyond himself out of his self. His implicitness is given by the divisions of everything. From this point of view, Everything is his self, the explicitness of his implicitness. God's point of view gives rise to chains of implicitness and explicitness. In this way we have gone from his Self's point of view (Expression) to God's point of view. And so his self (his context) is redefined as Everything rather than Life.
Indeed, at this point we have that:
Coinciding, defined generally, can apply to particular cases where within the explicitness of a particular level there may be the implicitness that lurks within and is brought out in a subsequent level. Thus it is possible to capture the process of going beyond oneself, and this is the coinciding in the broadest sense. This process is unified and available as such in the Other. It is the implicitness of the expression which is implicit in an expression. It seems that in this sense God's view is implicitness and human's view is explicitness so that we have a chain of implicitness of explicitness of implicitness of explicitness of implicitness (as in God's view of human's view...)
Finally, I shift my attention to the interpreted Other who grounds the relationship between God the interpreter and Human the interpretation. This pairs the active stages of the interpreter going beyond themselves with the static stages that are yet beyond them. This means that we allow for an Other that extends Human by looking beyond. In this way coinciding takes on a deeper meaning that identifies the expression with what it expresses, which is to say, the interpreted.
The DivisionsOfEverything collect the Distinctions into a complete whole. They do this by starting with the NullfoldDistinction as the whole and including parts from the other distinctions, running through them from the reverse end. In this way, each Division is a complete whole and yet can grow until all seven distinctions are present along with the whole, yielding the Sevensome.
The DivisionsOfEverything provide a completeness which allows us to include Other as any of the perspectives that Human may take up. In this way, the Other is a bridge between Human as expression of God, thus a bridge between different levels given by the divergences. There are four levels and hence six pairs of levels.
The four systemic levels can be considered in terms of presumption (of none) or non-presumption (of none). If we don't presume none, then God and human coincide in their absence, as accounted by the PrimaryStructures which express God going beyond his wishes into human's not-wishes. If we do presume none, then we have a logical collapse which allows for human as God's self, and in this sense they may coincide in their presence, with human as a sign of God, as related by the SecondaryStructures. Finally, the presumption and non-presumption coincide so that, by way of the collapse, it is indeed the case that human's view and God's view coincide. Practically, this means that human thinks as God when we live in terms of the logical collapse. The logical collapse is experienced also as the threesome which is at the heart of wishing.
We express God's absence through four PrimaryStructures. We love by way of four PrimaryStructures, one for each level: GodsWill, GoodWill, Wisdom, EternalLife. God arises through the unity of the representations of the nullsome at each level. Structurally, this is the story of a mind that wishes to know everything and apply that usefully. It enters progressively into structure, so that the semantics of the conjunctions in its wish become presumptions built into the system that it finds itself within. This arises by love and yields through the absence of God for us the PrimaryStructures which accord with God (self-sufficient), Everything (certain), Wishes (constant), Love (loving) until it all collapses into the Nullsome.
Then this collapse yields a shift in perspective to the actual state of God as prior to mind, prior to knowing. This yields for us through the presence of God and being loved the SecondaryStructures, first structures (the Divisions and being part of), then perspectives (the Representations and Topologies and channeling) and finally the languages (Argumentation, Verbalization, Narration and presuming). The languages are the final goal and we have made explicit the mind that wishes to know everything and apply that usefully, and for which that is fulfilled. We express God's presence through six SecondaryStructures which pair levels as QualitiesOfSigns and yield ExpressionsOfTheWill. Human is the expression of God's being one with. Thus human is a sign of God. Their relationship is expressed as one of the QualitiesOfSigns which pairs two levels of the Foursome. In each pair, human is a level that expresses the will (ExpressionsOfTheWill) and God is a level that is thereby expressed. Human is the will that unifies the expression, and God analogously has God's will that is the unity of what is thereby expressed. This relationship between God and human takes place on all four levels and ultimately, through the unities, in the system itself. We are loved by way of six SecondaryStructures which relate the levels: everything, anything, something, nothing. God arises as the everything which the other levels are related to, so as to give rise to first the Divisions, then the Criteria and Topologies, and finally the three Languages. Here God is related to the representations of the onesome. Note that the wish can be shared by God and human and so they coincide - as they do in Love - and the result after the collapse hold for them both as theirs is a shared love for others.
We unite (we normalize) God within and beyond, so that we may be one with God who is both within and beyond. Then for us, for our view, which takes us beyond ourselves in the system, our relationship with him defines an equation of life. Our expression of him (as beyond us) becomes an expression (and a mirror) of his qualities:
In this way we understand the system to manifest the equation relating God, good, life, eternal life, which is beyond the system. But our own experience of this equation, and thus of God's being one with, depends on our own identification with the system, so that either it is one with us (and we are loved), or we are one with it, and are beyond it, and make way for it (and love). What is loved is what is one with the system, and to love is to be one with the system.
God's activity is the origin of all. His activity is BeingOneWith and as such, God is Spirit. God's activity has him ever make way for and include those who may not yet be one with him. Thus God makes way for a System (a World) where BeingOneWith manifests itself to all. This manifestation is Truth.
God's view is Complete. Our view is Unified. A unified view takes up a complete view through what is Familiar to it, and thus through a chain of views taken up, until they coincide, as in the metaphor of the LostChild. A complete view allows for a unified view through the Unobstructed, and this takes place within a System, so that the complete view must allow for observation from every angle, and so we make way for God and he may thereby step out from the Omniscope, the lens that we are for him to see himself through. God, who transcends the system, and allows for the system, thereby establishes in himself that unity which is the ultimate purpose of the system.
In terms of a System, our relationship with God is given by Love. Did we love him first or were we first loved by him? If we understand ourselves as special, as unique, as given in this system, then we are limited by this system, and his love for us is prior to ours for him. However, if we allow for an Other, and live as such, then we live through all, and we love, from the beginning, with God, as included in God, and grow with God as Other. We are thereby one with God.
God outside of us is the one whose view we take up and who grows familiar, and the heart - God inside of us - is the one who we make way for and becomes unobstructed. The two coincide through our life and are separated by our eternal life.
The system is perhaps closed through the presence of the Foursome (Knowledge) within the Eightsome within the Nullsome. And so the statement is extended by a structural world which includes the statement explicitly but yet also us: God, Human and Other.
Thoughts from prayer
2004.11.06 A: Kaip �mogus suvokia padalinimus? D: �mogui rūpi visuma ir rasti savo vietoj joje. Tada jisai supranta, kad yra tiktai jos dalis. A: Kodėl jam rūpi visuma? D: Visumoje yra tai kas jį sieja su manimi: jo i�eities ta�kas. A: Kaip pirminės sandaros i�rei�kia �mogaus pasaulė�iūrą? D: Tu nevisada trok�ti būti su manimi tad tenka su tavimi įvairiai būti.