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Gvildenu | Mintys / Vertybės
 Žr. Vertybės ir klausimai, Vertybių žemėlapis, Kalbos, Tu, Klausimai, Aštuongubas kelias, Palaiminimai, Švento Petro Raktai į Dangų, Tėve mūsų, Jėzaus pasisakymai, Šviesuoliai, Sidharta Gautama, Kelionė Žr.taip pat: EverythingWishesForEverything, Languages, EightfoldWay, QualitiesOfSigns, EverythingVAnything, Empathy, Internalization, Topologies, Representations, Interpolation, Everything, Wishes, PrimaryStructures, Overview, St. Peter's Keys to Heaven, Beatitudes, OurFather, BuddhasEightfoldWay
 Vertybes rūšiuoti ir susieti su sandaromis. Suprasti, kaip kiekviena vertybė kokia nors sandara išreiškia meilę, tad ir Dievo esmę - meilę suvokti kaip visų sandarų išeities tašką, kaip kad viską.
 Suvokti, kaip kiekviena vertybė išreiškia meilę, kaip kiekviena sandara susijusi su Dievu, su jo išėjimu už savęs.
 Asmeninė vertybė, ją ryškinantys klausimai ir mūsų gyvenimo rūpesčiai.
 Išminčių ugdymo galimybės vartotojiškoje visuomenėje.
 Kūrybos tikslas – gyvybė, o vaisius – ramybė.
 A Cognitive Framework for the Quality Without a Name, Patterns and Pattern Languages, and the Properties of Life.
 Vertybiniai klausimai
 Kodėl nesireiškia vertybė?
 Kaip taikyti vertybę?
 Dievas, viskas ir meilė (jo kertinė vertybė)
 Dievo sandara yra viskas. Visko atvaizdai (kartu ir vienybės atvaizdai) yra troškimai. Dievo atvaizdai yra nulybės atvaizdai.
 Dievo atvaizdai iškyla netiesiogiai, įsivaizduojant Dievą, ieškant ryšio su juo, žiūrint į Dievą. O visko atvaizdai iškyla žiūrint su Dievu.
 Dievo esmė (meilė) yra kada jisai trokšta būtent visko. Visi kiti troškimai tik dalinai išsako Dievą. Tad šaltasis (savarankiškas) Dievas nėra jo esmė, o būtent jo šiluma yra jo esmė.
 Dievas sau taiko vertybę (pavyzdžiui, gyventi tiesa) vienaip, o žmogus sau, visai kitaip.
 Tobulas Dievas - pakankamas Dievas - besąlygiška meilė - galima mylėti ir pakankamą Dievą.
 Benoit manė, kad Dievo kertinė vertybė yra būtis.
 vienas Dievas: tobulai mylintis Dievas ir pakankamai mylintis Dievas
 Kalbos išsako, kaip iškyla sąvokos, kaip jos apibrėžiamos ar įvardijamos ar įgyvendinamos. Jos iškyla taip, kaip man iškilo Dievas, kaip mums iškyla mūsų kertinės vertybės.
 Kalbomis kuriame ir giname dėsnių statinius, su jais tapatinamės: poreikių, abejonių, lūkesčių ir vertybių ir būdų, kaip atsiliepiame, kaip susitvarkome.
 Pasikartojančioje veikloje (pavyzdžiui, važiuojant dviračiu) neteisinga yra tai, kas sužlugdo veiklą; teisinga yra tai, kas palaiko veiklą; o papildomai yra galimybė išplėsti veiklą, susieti su kitom veiklom ir esamos veiklos pagrindu kurti visai naujas veiklas, pavyzdžiui, dūkti dviračiu.
 Septintas laipsnis
 Geručiai, skurdžiadvasiai tiki pakankamą Dievą.
 Duona, nužengusi iš dangaus... Atsisakymas savęs, savęs paneigimas, tai yra Dievo ženklas mumyse. Dievą teisingai vaizduojame savęs atsisakymu, tai jo tikrasis įvaizdis.
 trokštame - Dievas mumyse (sutampame). netrokštame - Dievas už mūsų (nesutampame)
 Dievas, kurį girdžiu, tai Dievo balsas, bet tai ne Dievas, tai tik jo balsas, kiek įstengiu jį suprasti. Dievas atitinka savo balsą tiek, kiek juo pasikliauju, ir tiek, kiek jisai nėra žiaurus. Bet aš turiu ne Dievo balso klausytis, o Dievo, esančio už jo balso. Tad tokiu atveju visada iškyla kuklumas, jog ieškau ryšio su tuo, kas už manęs. Kada neišsipildo Dievo tvirtinimai, tai gal dėl to, kad supainiojau Dievo balsą su Dievu. Nežinau.
 Mąstyk, kaip siekiu savęs, aš už tavęs ir tavo gelmėse, kai tu esi tam sąlygos, mano sutapimo su savimi, esi mano savasties riba, kuria išryškėju, kuria vyksta amžinas gyvenimas. Suvok trejybę mano akimis, esančio už tavęs - buvimas, veikimas, mąstymas - tai manasis suvokimas, susivokimas, suvoktumas - o trejybė tavo akimis - nusistatyti, vykdyti, permąstyti, tai jos poslinkius išgyvenu tavo gelmėse. Taip aplinkybės atitinka ir žymi būtent trejybės poslinkius. Būtent poslinkiais vyksta suvokimas.
 Tėve mūsų (ir kitos Aštuongubio kelio atmainos): verčiau tu mąstai negu aš mąstau... trejybe (nusistatyti - vykdyti - permąstyti) esame viena... o jos atvaizdu (būti, veikti, mąstyti) esame viena jeigu jį grindžiame Dievu, ne savimi, tai yra, jeigu grindžiame ko plačiau. Panašiai, gal lūkesčiai remiasi į trejybės atvaizdą (iš pastovumo paieškos kylantys vienis, visybė, daugis). Abejonės remiasi į trejybės atvaizdą (iš tiesumo kylantys daiktas, eiga, asmuo). Poreikiai remiasi į trejybės atvaizdą (iš akivaizdumo kylantys būtinas, tikras, galimas).
 Aštuongubas kelias susidaro iš keturių apimčių ir jų papildinių, užtat mūsų protas jo viso neapima. O Dievą išreiškia nulinis požiūris Viskas ir taip pat septintas požiūris Nieko papildinys.
 Aštuongubas kelias išreiškia atvaizdus kaip šešis skirtumus tarp nulybės ir vienybės, tuo pačiu prideda nulybę (nulinį požiūrį) ir vienybę (septintą požiūrį).
 Dievas ir gerumas
 Pasikartojantis Dievas, tai gerumas. Muziką galiu išreikšti tyla ir laike pasikartojančia tyla. Kūrinio pradžioje ir pabaigoje turi būti tyla. Muzika vyksta laike.
 Ryšys (ir ne ryšys) tarp Dievo (dvasios už santvarkos) ir gerumo (dvasios santvarkoje). Nulybė, tai Dievas, o septynerybė, tai gerumas.
 Tiesos atsiskleidimas yra švietimas, einantis iš žinojimo į nežinojimą. Tai išreiškia dangaus karalystę, tai galimybės skurdžiadvasiui, pakopos daliniam žinojimui. Tiesos atsiskleidimas vyksta santvarkoje. Užtat yra keturi santykiai tarp širdies ir pasaulio tiesų. Tiesa tad išverčia gvildenimą.
 3 santykiai su žinojimu; 3 santykiai su nežinojimu.
 Dalinis žinojimas (dangaus karalystė, skurdžiadvasiams).
 Viena kitu: Aštuongubu keliu siejamas sutapimas su Dievu nuliniu požiūriu ir sutapimas su kitu septintu požiūriu.
 Paklusti, tikėti, rūpėti:
 Rūpėjimas (pagrindimas) susijęs su lūkesčiais, jausmais
 Tikėjimas (įvardijimas) susijęs su abejonėmis, dvejonėmis
 Paklusimas (pasakojimas) susijęs su poreikiais, tenkinimas
 Taip pat tai įtampos kėlimo balsai:
 liepti (iššaukti paklusimą)
 aiškinti (iššaukti tikėjimą)
 klausti (iššaukti rūpėjimą)
 Netroškimas visko (Aštuongubas kelias)
 Štai turiningiausias iš keturių netroškimų.
 Aštuongubas kelias išreiškia, kaip meilė palaiko gyvybę.
 Aštuongubas kelias išreiškia gyvenimo lygties keturis lygmenis: dvasios sandaros atvaizdų vieningumą.
 Dievas yra mylintis.
 We may consider it as God as nothing - God is {{Loving}}. We conceive that, to the extent that God is nothing, then he is expressed by a corresponding wish for everything.
 Everything is loving, caring for any unity. Everything loves us (wants us to be alive: sensitive and responsive) more than we love ourselves.
 The structural context for such love is the EightfoldWay.
 Everything which Loves Us more than We Love Ourselves
 Everything is loving. We have trials, we must choose to love. Do we choose life?
 Troškimų tikslas
 Troškimai, tai reikalavimas, jog atitiktų tiesos turinys ir išraiška, poreikis ir tenkinimas. Šis skirtumas iškyla išėjus už savęs.
 Trokšti visko - tai turinio ir raiškos neatitikimas visakame, taip kad viskas yra už apimties. Apibrėžta, "išmąstyti" niekas. Tad vertybė yra išmąstytas, apibrėžtas niekas, yra esmė.
 Mylintis Dievas yra dviprasmybė. Ar jisai mylintis dėl to, kad jisai Dievas? (Dievas nebūtinas) Ar atvirkščiai, jisai Dievas dėl to, kad jisai mylintis? (Dievas būtinas) Esminis dviprasmiškumas yra Dievo būtinumas ir nebūtinumas. Šis dviprasmiškumas iškyla tiktai kada Dievas trokšta visko, kada jisai mylintis, kada yra aštuongubas kelias, nes tik tada Dievas yra pilnai išėjęs už savęs. Užtat tai ir yra kalbų pagrindas.
 Mylinčio Dievo dviprasmybė: jis palaiko mus, kokius esame, o tuo pačiu mus brandina.
 Panagrinėti Budos aštuonlypį pasisakymą apie kančią. Kančia lydi visą gerumą? Tokiu atveju kančia yra Dievas. Bet kančia nelydi atsidavimo kitiems.
 Aštuongubas kelias išsako ryšį tarp nebūtino Dievo (tobulo - nulinio požiūrio) ir būtino Dievo (pakankamo - septinto požiūrio - Dievo esme, Meile). Šešios ženklų savybės, šeši pertvarkymai, trejybės nariai ir jos poslinkiai išsako ryšį tarp nebūtino ir būtino Dievo. Būtinas Dievas pertvarko nebūtiną Dievą. Aštuongubas kelias nutaiko vidurį tarp tobulo Dievo (su kuriuo palaikome ryšį trejybės nariais) ir pakankamo Dievo (su kuriuo nepalaikome ryšio trejybės poslinkiais). Yra keturi lygmenys: tobulas Dievas - dvasia, ryšiai su juo - sandara, nebuvimas ryšių su Dievu - atvaizdai, pakankamas Dievas - esmė.
 Laipsnynas - klausimai
 Laipsnynas išsako šešis būdus kaip atskiriamas Dievas už mūsų ir Dievas mumyse.
 Laipsnyno pirmi trys nariai išsako Dievą požiūrį, o kiti trys nariai išsako mūsų, kaip Dievo įrankio požiūrį - tarpą tarp Dievo mumyse ir už mūsų.
 Laipsnynas 3+3 vidiniu išgyvenimu išreiškia buvimą tarp Dievo už mūsų ir Dievo mumyse. O išėjus už mūsų, viena trejybė, tai klausimas, atsakymas ir (eigos neribojantis) viskas, o kita trejybė, tai ribojančios apimtys. Tad gaunasi 2+4.
 Laipsnynas atitinka smegenų žievės šešis sluoksnius, kuriuos apmąsto Jeff Hawkins "On Intelligence".
 Laipsnyne yra dviprasmybė tarp vienokio ir kitokio Dievo: (tobulas) Dievas -> (pakankamas) gerumas. Paskui požiūriai atskyla ir "Aš esu" kiekvienas požiūrio tenkinimas tampa dviprasmiškas - su pasauliu ar už jo. Panašiai su dvejonėmis ir abejonėmis.
 Aštuongubu keliu - laipsnynu - tolydžiai sieju Dievą ir Kitą.
 Koks vertybių tikslas?
 Kas yra kertinė vertybė?
 Vertybe gyvename plačiau už save, už savo žvilgsnio ir netgi požiūrio, tad gyvename Dievu. Vertybe gyvename atsitokėdami, (stepping out), tad atskirdami žvilgsnį ir požiūrį, tad amžinu gyvenimu. Tad vertybės gyvena plačiau nė viskuo, o būtent Dievu; plačiau nė sandara, o būtent dvasia. Užtat vertybėmis gyvename įstatymu, o įstatymu suvokiame savo ribotumą, taipogi, savo pasaulio ribotumą, jog už mūsų yra Dievas. Mūsų vertybė yra ten, kur Dievas mūsų ieško. O vertybę ryškiname gyvendami klausimais.
 Vertybė atskiria vaisingas prielaidas ir jų papildinius, nevaisingas prielaidas. Tai leidžia sutelkti dėmesį, mąstyti ir žvelgti giliau.
 Vertybės kyla iš sąmonės. Sąmoningėjimas (išėjimas už savęs) veda į vertybes, į samonę.
 Vertybės, jų ryškėjimas, yra žmonių brandos, jų amžino gyvenimo pagrindas.
 Kertinės vertybės yra mūsų išeities taškas, tai kaip išgyvename viską, tad mūsų susikalbėjimo pagrindas.
 Kertinė vertybė, tai žmogaus siela.
 Vertybės yra vieningumo sąlygos, su kuo mes galime sutapti. Laipsnynas išreiškia šešias nevieningumo, netroškimo, nesutapimo sąlygas, kaip išsiskiria du požiūriai ženklų savybėmis. O aštuongubas kelias išreiškia aštuonias vieningumo, troškimo, sutapimo sąlygas, ypač už santvarkos ir santvarkoje, tai nulinis ir septintas požiūriai.
 Vertybės yra Dievo sąlygų atsiskleidimas. Dievą pakeičia jo buvimo ir nebuvimo sąlygos, meilė, jam prilygstanti. Vertybė yra kaip mes suvokiame Dievo suveikimą, jo raišką mūsų gyvenime, mūsų pasaulyje.
 (Kertinės) vertybės yra elegantiškiausios programos, glausčiausios, užtat nieko nereikalingo neturi, ir viskas yra netikėta, užtat gražu. Teorija ir programa vienas kitą papildo.
 Kiekviena kertinė vertybė yra Jėzaus Kristaus savybė. Užtat jisai yra Dievas, ir mūsų visų vieningumas. Jis yra kiekvienos kertinės vertybės tobulas pavyzdys. Užtat tobulo pavyzdžio pagrindu galima kiekvienam šviesuoliui iškelti Jėzų Kristų.
 Vertybės yra tarsi graikų dievai, jie susiveda į kertinę vertybę, į meilę, į Dievo vertybę.
 Žmogaus brandą išreiškia jo ėjimas iš asmeninės tiesos į besąlygišką tiesą. Žmogus pilnai subrendęs septintu požiūriu, kada jisai gyvena kiekvienu, taip kad Dievas būtinas. Kiekviena kertinė vertybė atveria tą brandos kelią iš asmeninės tiesos į besąlygišką tiesą. Ji kelią atveria klausimais, žmogus bręsta klausimais.
 Kertinė vertybė yra dviprasmiška nes ji žmogų atstoja. Žmogus negali bręsti nes jisai yra dvasia. Jisai bręsta ryškėjančia vertybe. Ogi bręstame amžinai, tai amžinas gyvenimas. Dievas dvasia, tai irgi bręsta tiktai sandara, mūsų visų bendryste, mūsų vienumu. Mūsų vienumas taip pat yra dviprasmiškas, juk esame paskiri, esame viena dvasia ir vieninga sandara.
 Kertinė vertybė nutaiko vidurį tarp nebūtino, tobulo Dievo ir būtino, pakankamo Dievo.
 Valia vertybe sieja tobulą Dievą ir pakankamą Dievą. Dievo valia juos atskiria.
 Vertybė yra dvasios esmė, tai yra, dvasios sandaros atvaizdų vieningumas. Tad Meilė yra Dievo vertybė; Tobulumas yra gerumo vertybė; Valia yra gyvenimo vertybė; Dievo valia yra amžino gyvenimo vertybė.
 Esmė, vertybė yra Dievo ryšys (meilė) su tuo kas santvarkoje. O tai kas santvarkoje yra Tobulumas, ir jo ryšys su Dievu yra gerumas, tai tobulumo dvasia. Tad dvasia ir esmė ("materija") yra išvirkštiniai ryšiai.
 Vertybė visais požiūriais sutampa su dvasia ir ją atstoja nes jinai yra visų sandaros laikysenų vieningumas.
 Ne meilė
 Vertybė yra netroškimas visko. Ji veda iš Dievo į jo esmę, meilę. O meilė yra troškimas visko. Ji veda iš tobulumo į gerumą, kaip Dievą esantį santvarkoje. Užtat ji išveda Dievą, kaip būtiną. O vertybė tvirtina, jog Dievas nebūtinas. Tai skirtingos kryptys. Panašiai su netroškimo betko, kažko ir nieko. Vertybės apibrėžia Dievo valią; lūkesčiai, jauduliai - gerą valią; abejonės, dvejonės - išmintį; poreikiai, tenkinimai - amžiną gyvenimą (ne savo, o kitų rūpesčiais).
 Dievo kertinė vertybė yra, manau, meilė. Jis man pastoviai tauškia apie meilę. O kertinės vertybės apskritai yra ne Dievo, tad ne meilė.
 Vertybės yra dalis Dievo meilės. Tad meile sutampa ir nemeilė, tai yra, vertybės.
 Vertybės yra Dievo atvėrimas. Meilė - Dievo esmė - slypi visur, o ją išreiškia tiesa. Ji pasireiškia mūsų kertinėmis vertybėmis, tad jos visos išsako meilę ir būtent kurį nors jos bruožą. Esame meilės bruožai, tad Dievo savybės.
 Dievas glūdi visose vertybesė, juk tai jo esmės - meilės - atspindžiai, tai meilės pilnatvė.
 Išreiškiame Dievą, meilę Visos mūsų vertybės yra meilės atspindžiai. Jos iškyla, įsivaizduoju, būtent ten kur pajuntame meilės stygių kurį galime užpildyti. Jeigu paklausi žmogaus, koks pasaulio bėdų šaltinis, tai jisai nurodys stygių jo vertybės.
 Ne Dievas, o Savastis
 Vertybė yra mūsų savastis, jos neigimas, kad yra kažkas daugiau už ją, už mus. Panašiai, mūsų savastis yra mūsų lūkestis, mūsų abejonė, mūsų poreikis. Į vertybę atliepiame klausimu, gvildenimu, o ypač, jos išbandymu trejybe, tad patikslinimu.
 Vertybė neigia mūsų išėjimą už savęs, tad neigia mūsų dieviškumą.
 Vertybė įgyvendina Dievą Vertybė mums pasako kuo vadovautis kai Dievo nėra.
 Ką aprėpiame Dievas trokšta visko, yra mylintis. O mes netrokštame visko, turime vertybes.
 Trikdžius trejybėje
 Vertybė nusako trikdžių trejybėje, iš kurio kyla įvardijimo kalba. Ta trejybė yra veiksmažodis (prieveiksmis), būdvardis ir daiktavardis. Pavyzdžiui: nuoširdžiai būti, nuoširdus, nuoširdumas.
 Kertine vertybe žmogaus valia vykdo Dievo valią.
 Vertybė sustato, tikslina žmogaus ir Dievo santykį. Mes esame dvasios aplinkybės, sąlygos, ją skiriančios nuo jos esmės.
 Vertybės išsako Dievo Dievą.
 Vertybės iššako Dievo veiklą žmogaus reikaluose ir žmogaus Dievo reikaluose.
 Kertinė vertybė išsako mūsų vertinimo ribas, tad nurodo Dievą esantį už jų, taip pat santvarką esančią jose.
 Vertybė yra mūsų ryšys su Dievu ir vienumas su juo.
 Kertinės vertybės sustato gyvenimo lygtį: Dievą, gerumą (mes), jų ryšį (gyvenimas) ir savarankiškumą (atskyrimą - amžinas gyvenimas). Atitinkamai išnagrinėti visas kertines vertybes, jas suprasti, kaip sandaras mūsų ryšiui su Dievu, to ryšio esmei, jo meilei mums.
 Kertinė vertybė sieja Dievo požiūrį (širdį) ir mūsų, gerumo požiūrį (pasaulį).
 Vertybė vaizduoja Dievą aplinkybe.
 Vertybėmis atskiriame ir siejame, dvasią už santvarkos ir dvasią santvarkoje, tokiu būdu susigaudame, kas yra kas, kuris požiūris kuriam turėtų būti valdus, kuris tėvas ir kuris vaikas, kuris Dievas ir kuris žmogus.
 Vertybė atskiria dvasią ir sandarą, tad jas vertina, tuo pačiu jas ir sieja. Užtat meilė palaiko gyvybę, skiria ją nuo savasties. Gyvybė yra asmens aplinkybė. O savastis yra amžinasis gyvenimas, tai kas amžinai bręsta, kas mus pakeičia. Tačiau savasties pagrindas yra savęs atsisakymas. Tai vyksta kitais.
 Vertybė yra kuris nors taškas tarp Dievo, išeisiančio už savęs, ir Dievo, išėjusio į save. Tai yra taškas tarp Dievo ir gerumo, tad taškas laipsnyne. Tai yra taškas tarp Dievo ir jo esmės, meilės. (Tarp tikėjimo ir meilės, kaip kad šv.Petro raktuose į dangų.)
 Mūsų dorybė
 Išreiškiame save, atskleidžiame save Kertinė vertybė yra mūsų siela, mūsų asmenybė. Ji mus atstoja. Sutinkame, kad mus apibūdintų mūsų vertybe. Ji vos ne vienintelis apibūdinimas, kuris mūsų nevaržo. Sutinkame ją viešai skelbti. Gal koks 1% žmonių nesutinka, pavyzdžiui, nenori atsiskleisti bendradarbiams.
 Vertybės tuo pačiu yra dorybės, kas mus lenkia į gerą, tad į Dievą, į dvasią. Jos nurodo kaip mes augame, bręstame.
 Žmogus yra savimi patenkintas. Jisai mano, kad jisai yra geras. Toks požiūris padeda jam susikurti savo vertybių sistemą kada nusistato, vykdo ir permąsto.
 Išsakome gerumą, tobulumą Mūsų vertybė yra mūsų asmens dorybė, tuo pačiu ir yda. Jinai mumyse ir stipri, ir silpna. Jinai yra kaip mes suvokiam tobulumą, kas mums atstoja gerumą.
 Išsako, kas būtumėme, jeigu mūsų nebūtų.
 Dievas iškyla mūsų gerumu, mūsų pasirinkimu, mūsų dorybe.
 Dievo atsiradimo aplinkybės
 Savo vertybe dalyvaujame Dievo buvimo klausime. Mūsų vertybė yra Dievo buvimo pasėkmė, tad nurodo Dievo buvimą. Mūsų svajonės yra tai, kas palengvintų mūsų vertybės atsiradimą. Mūsų klausimas skiria vertybės buvimą ir nebuvimą. Mūsų klausimai, tai mūsų vertybės sąsaja su kitomis vertybėmis, jos atsiradimas jų atžvilgiu.
 Vertybės įvairiausiai ieško Dievo, padaro jį prieinamą, dangaus karalystėje bendraujantį, pasireiškiantį šviesuolių bendryste, vis kitaip sutampantį su žmogumi, taip kad viskas gali naujai išsivesti iš paskiro žmogaus, galima jį visapusiškai atjausti, jis gyvena ir mes juo visi gyvename amžinai, taip kad esame viena.
 Vertybės, tai yra mūsų susikalbėjimo pagrindas, o tas susikalbėjimas atspindi suvokimo laipsnius, taip kad galiausiai pripažįstame Dievo vertybę - meilę - kaip platesnę už mūsų kiekvieno, taip kad Dievas yra reikalingas.
 Dievo nebuvimo prielaidos
 Išreiškia mūsų prielaidas, ko trūksta Vertybės skiriasi nes skiriasi prielaidos. Svarbiausia yra meilė, bet jeigu jaučiamės labai mylimi, tada meilę kaip tokią mažiau vertiname. Vertiname tai ko mums trūksta. Tas trūkumas gali būti mumyse ar už mūsų, užtat tai tuo pačiu mūsų stiprybė ir silpnybė.
 Vertybių prielaidos išsako Dievo nebuvimo sąlygas. Jomis išsakome, kodėl Dievo nėra, ko reikia, kad jo nebūtų. Užtat vertybe išreiškiame Dievo buvimą jam nesant.
 Mūsų vertybės išsako mūsų prielaidas, tai ką nenorime mąstyti. Pavyzdžiui, aš nenoriu mąstyti melą, tad man rūpi gyventi tiesą. Jeigu būtų melas, tada negalėčiau neigti Dievo buvimą, tad privalo būti tiesa. Manau, Šarūnas nelinkęs labai mąstyti Dievą, jam užtat rūpi išlikimas.
 Vertybė yra apibrėžimo pagrindas. Tai įvardijimo kalbos įvardintas vienetas. Tai mūsų ramybės ir neramybės šaknis. Mūsų kertinė vertybė mums išskiria širdį ir pasaulį. Turėtų būti šešios rūšys vertybių pagal lygmenų poras: ar, koks, kaip, kodėl.
 Mūsų prielaidos išryškėja kaip mūsų pašnekovas, kaip kad žinojimo rūmais jisai išryškėja.
 Bręstame - sudėtingėjame
 Vertybė apibrėždama Dievo nebuvimą tuo pačiu apibrėžia būtent mus.
 Vertybės kyla iš pilnatvės išsaugojančių perkūrimų, pertvarkymų. Įdomu, kaip siejasi su pertvarykmais.
 Vertybėmis kažką teigiame ir kažką neigiame, kažką priimame ir kažką atmetame. Greičiausiai yra keturi lygmenys: priimti, neatmesti, nepriimti, atmesti ir iš viso septynerybė. Kaip tai įtakoja vertybių tikslą ir sandarą? Išskiriame priėmimo lygmenis, priimame "nieką".
 Vertybės veikia kaip filtrai, kriterijai, tad susiję su atvaizdais.
 Ryškėjame Savo vertybės nekeičiame, ji nebent ryškėja, aiškėja. Ja žinome save, užtat ir žinome, kiek daug nežinome apie gyvenimą.
 Sąmoningėjame Kertinė vertybė reiškiasi mūsų sąmonginėjimu, šviesėjimu, branda. Jaunas ar tiesiog nesubrendęs žmogus jos dar neturės. Vieni ją jaučia, bet dar nėra įvardiję. Kiti ją gerai pažįsta.
 Pažįstame save Žinodami savo kertinę vertybę, pažįstame save, kaip graikai ragindavo. Esame naujai gimę, pakrikštyti dvasia, kaip Jėzus kalbėjo. Vertybė yra mums vardas, duotas tarsi indėnui.
 Vertybėmis pažįstame save, kitus ir Dievą.
 Kaip mes mylimi, ugdomi Kertinė vertybė yra pagrindas palaikyti žmogų ir telktis apie jį. Išvardinti "Minčių sodo" ratelius...
 Suvedame save
 Suvedame save Kertinė vertybė atsiranda mums derinant visas mūsų vertybes, sprendžiant jų nesutarimus, kurie iškyla mums gyvenant visapusiškai. O vertybės iškyla daugėjant mūsų mintims, jas įvaldant sumanymais. Jos daugėja kada pradedame jas kaupti, vertinti, kada imame savarankiškai mąstyti, kada grįžtame prie savo minties vietoj kad pasaulio peršamos. Taip pat pastebime, jog kai kurios vertybės (šeima, darbas, mokslas) neaprėpia visko, taip kad kažko trūksta.
 Kertinė vertybė kyla bene tiek iš mūsų likimo, tiek iš mūsų laisvos valios, juk ją vis tiksliname, link jos bręstame.
 Vertybė yra siekis. Vertybė yra laipsnyno išraiška. Jinai išgyvenama vidiniu požiūriu ir išoriniu požiūriu, bet kuriuo trejybės nariu.
 Vertybės yra atsakymo suderinimas. Klausimas yra laisvumo matas. (Aleksandro gairių kalboje).
 Vertybės leidžia mums gyventi vieningai, suderinti buvimą, veikimą ir mąstymą, kaip kad išsakyta aštuongubu keliu.
 Save peržengiame kitais
 Mūsų išeities taškas Vertybės trūkumas yra, kad viską apžvelgia tik iš vieno taško. Užtat klausimais išeiname už savęs ir galime domėtis kitų vertybėmis, kitų požiūriais. Kertinė vertybė yra tas išeities taškas, iš kurio galim eiti į visus kitus.
 Domimės kitais Vertybe esame žvaigždė aprėpianti visą dangų iš vieno kurio nors taško. Iš savo vertybės galime išeiti klausimais, jais gyventi.
 Kiekvieno vertybė susijusi su klausimais, kuriuos jis gvildena.
 Išplečia mus Kertinė vertybė padeda mums susitvarkyti su tai, ko vertybės neaprėpia, užtat tai ryšys su platesne Dievo meile.
 Kiekvienos kertinės vertybės esmė: Išėjimas už savęs, iš už savęs į save. O trejybė apibrėžia "save". Sutapimas - savastis yra raiška, ar ji sutampa su dvasia? Laisvė yra išėjimo už savęs (į save) sąlyga, tad tiesos sąlyga. "Tiesa jus išlaisvins", betgi atvirkščiai, laisvė yra tiesos sąlyga. Tad tiesos besąlygiškumas teikia laisvę. O laisvė yra visų asmenų ir jų santykių pagrindas.
 Dvasia pranokstame sandara, širdimi pasaulį
 Vertybės savo kilme primena širdies ir pasaulio tiesų giminingumą. Vertybės tad susijusios su įvardijimo kalba. Dievo sūnus mokomas širdies. Žmogaus sūnus mokomas pasaulio.
 Palyginti su pasakojimo vienetais. Vienas vaidmuo yra duotas, nekintantis, Dievo. O kitas vaidmuo tai mes, galime duotybę, palaikyti ir paryškinti arba ne. Taigi renkamės tarp dviejų galimybių. Matyt, tuo ir skiriasi įvardijimas nuo pasakojimo, kad mes esame ne įtampos židinys, o tasai "trečiasis", kuris renkasi tarp palaikymo ar nepalaikymo. Įtampos židinys šiuo atveju yra duotybė, o jos nepalaikymas yra įtampos kūrėjas. Tokiu būdu duotybė išeina už savęs.
 Vertybių ir susijusių sąvokų kalba, tai įvardijimo kalba. Tad rūpėjimo kalbos vienetai, tai įtampos kūrėjas. Kuriame įtampa pasirinkdami pasaulio tiesą vietoj širdies tiesos. Rūpėjimo kalba susijusi su geros valios pratimais, su trikdžiu trejybėje.
 O įvardijimo kalba susijusi su žinojimo rūmais. Kaip? Sąvokas, požiūrių algebrą, grindžia šeši pertvarkymai, santvarkos rezgėjai.
 Vertybes noriu susieti su dorovės mokykla pagrįsta Holokaustu. Dorovinis tyrimo būdas gali būti susietas su kertinės vertybės raiška. Juk dorovė susijusi su vertinimais.
 Vertybėje slypi palyginimai: geras, geresnis, geriausias, kaip kad tenkinant poreikius. Ir Kristaus pamokymai, kaip vertini... Taip pat turėtų būti lygmenų poros.
 Vertybių rūšys ir jų vidinė sandara (aštuongubo kelio išsakyta) kyla iš jų tikslo ir taikymo, tai yra, būtent iš vertinimo. Vertinimas yra dvejybinis santykis tarp vertintojo ir vertybės (vertinimo pagrindo), yra trejybinė vertinimo veikla ir taip pat yra ketverybiniai žinojimo lygmenys.
 Sąvokų atskaldymas
 Vertybė dvejybe išskiria Dievą ir žmogų; aštuongubio kelio trejybėmis - žmogaus ryšius su Dievu ir žmogaus su savimi; ketverybėmis - nulybės ir vienybės atvaizdų paneigimus.
 Iš kertinės vertybės ir gyvenimo lygties turėtų būti įmanoma išgauti padalinimus, o iš jų visas kitas sandaras. Iš kertinės vertybės turėtų būti įmanoma išreikšti aštuongubį kelią, kuriame suspausti visi padalinimai, visos pirminės ir antrinės sandaros. Tai kertinės vertybės raiška.
 Vienybė. Juk aprėpia visas kitas vertybes.
 Dvejybė - Dievo požiūris (per ryšį su juo) ir mūsų požiūris (be ryšio su Dievu). Išsiskiria vertinimas ir vertybė: Mes vertiname Dievą.
 Trejybė - savasties dalys: būti, veikti, mąstyti. Vertiname per save, išgyvendami savo kailiu.
 Ketverybė - keturi lygmenys, gyvenimo lygties asmenys, apimtys. Vertinimo apimtys, palaikymo lygmenys, asmenys. Išgyventi, mylėti, ...
 Visi padalinimai - aštuongubo kelio nariai
 Vertybėmis renkam malonę vietoj teisybę.
 Santvarkos tikslas
 Ši santvarka sustato mus, netrokštančius visko, ir susieja su Dievu, trokštančio visko. Ta santvarka ir yra vertybė. Tad vertybė yra mūsų ribotumas bet taip pat mūsų ryšys su mus mylinčia neribota meile.
 We thereby care about unity, which manifests itself as God.
 The eightfold way allows us to listen to God, to be open to him. It has us alternate from a point of view where we are in touch with God and can let him take the initiatve, and a point of view where we are not in touch with God and so we ourselves take the initiative.
 Santvarka yra priemonė apibrėžti apimtį, kur mums dera vadovautis savo valia, ir tuo pačiu apimtį kur mums reikia vadovautis Dievu.
 The eightfold way is the structure that organizes all other structures.
 Yra trijų kalbų rėmai, tad leidžia mums žengti iš vienos sandaros į kitą.
 A plan for supporting God
 The EightfoldWay is the structure by which we can connect with God. If we pray (Our Father) to God with God, then God who is strong inside us prays to God who is weak outside us, but - line by line - God beyond us grows strong and takes over, and God who is in us dissipates. Whereas if we simply pray by ourselves to the God beyond us, then - line by line - it opens us up more to this God, and that God is able to recede. In either case, it heightens the God who is outside us, beyond us. And it shows that {{Love}} is this strength that comes from beyond and that makes way for us. Likewise, it is for us to love and allow for that which is beyond us.
 Vertybių ieškoti Dievo suvokime kitų, taip kaip poreikių santvarka suvokiame Dievą. Juk Dievas kiekvieną iš mūsų suvokia atskirai. Tam yra trejybė, kiekvieną kaip tokį apibrėžti ryšium su visais kitais, užtat visi esame išskirtini. Ieškoti, kaip tai įvyksta, kaip išsivystome.
 Perhaps [{{MinciuSodas/CaringAboutThinking}} caring about thinking] is that [{{MinciuSodas/DeepestValue}} key concept] which is the origin of the MandelbrotSet (if it is indeed God's key concept and shared as a value by all independent thinkers).
 Laipsnyno tikslas
 a "monster structure" that involves just apparently all basic structure, and organizes all the advanced structures.
 Each gradation relates a representation of the threesome with the threesome itself.
 The gradation makes it possible to work with {{Nothing}}. It does this by interpolating between or {{Something}} and {{Nothing}}, {{Anything}} and {{Nothing}}, or {{Everything}} and {{Nothing}}, and then extrapolating what {{Nothing}} must mean. Each of the CanonicalForms of the eightfold way identifies God with each of the eight elements of such a sequence (with endpoints as above, and the middle six given by the associated gradation).
 This means that the eighth identification has, in each case, the same meaning:
 In OurFather, for {{Argumentation}}, it is deliver us from evil
 In StPetersKeysToHeaven, for {{Verbalization}}, it is love
 In the {{Beatitudes}}, for {{Narration}}, it is blessed are those who are persecuted for righteousness, for theirs is the kingdom of heaven
 This shows how God as nothing is argued, verbalized and narrated.
 Gradation provides the conditions for will - it makes it possible to participate within a system, and also without it.
 The three gradations arise from injections into the life choices. They relate to the three non-cyclic representations of the threesome. They serve to relate God's extrasystemic point of view (where all topologies work together) and life's systemic point of view (where each topology stands separately).
 Gradation expresses the conditions for structure as not-wishes. We can consider the gradation as the identification of the characteristics of structure with not-wishes.
 Laipsnynas išskiria vidų ir išorę, priešpastato žmogiškąjį ir Dieviškąjį požiūrį, tai atveria psichologiją, grindžia atitinkamas sąvokas ir vertybes. Taip pat atveria galimybę bendravimui. Visas bendravimas išplaukia iš meilės, iš septinto požiūrio. O jisai išsivysto bendryste, kurią apibrėžia antrinės sandaros ir ypač kalbos.
 Vertybių kalbos lygmenys
 Galiu pabrėžti gyvenimo lygties asmenis, jų požiūrius: Dievo, Mano (gerumo), Tavo (gyvenimo - atgal į Dievą, bendravimą), Kito (amžino gyvenimo - lygiagrečiai, bendrystę, su Dievu).
 Vertybių kalbos lygmenys:
 Asmenys (Dievas)
 Jų (bendros, bendro asmens) aplinkybės, juos visus siejančias.
 Paskiro (mano) asmens santykis su kitais asmenimis.
 To santykio paryškinimas (pasaulyje).
 Kertines vertybes ir jų minimas sąvokas galime rūšiuoti. Vienos išplaukia iš gyvenimo lygties ar iš grynomis sandaromis išsakyto Dievo požiūrio. Kitos kyla iš ne Dievo požiūrio, iš žmogaus požiūrio, tai netroškimų lygmenys:
 Dievo valią (vertybes, klausimus - netroškimą visko) grindžia psichologija (Mano požiūris), atskyrimas vidaus ir išorės, vidinio tikslų ir išorinių pasėkmių.
 Gerą valią (lūkesčius, jaudulius - netroškimą betko) grindžia bendravimas (Tavo požiūris), atskyrimas savęs ir kitų.
 Išmintį (abejones, dvejones - netroškimą kažko) grindžia bendrystė (Kito požiūris), atskyrimas širdies ir pasaulio.
 Amžiną gyvenimą (poreikius, tenkinimus - netroškimą nieko) grindžia pasaulis, tai kas vystosi savaime. Pasaulis, gamta ir t.t. tėra milžiniška sukaupta patirtis. Nuo pasaulio atskirta jo dvasia, jos kūrėjas, kuria visi esame viena?
 Štai Dievo būtinumo lygmenys. Jais vertybe siejasi Dievo ir žmogaus požiūriai. Kiekvienas lygmuo išskiria asmenis ir juos naujai vienija. Šie atskyrimai grindžia suvokimus, juos grindžia skirtingos aplinkos. Šios aplinkos primena kalvinistų teologiją apie kurią pasakojo Perry Recker. Šiuose sluoksniuose iškyla ryšys tarp (mūsų) tobulumo (santvarkoje) ir Dievo meilės už jos (išorėje, kituose, pasaulyje, likime). Dievas, jo meilė iškyla psichologijoje, kaip išorėje veikianti meilė; bendravime, kaip kitų troškimai; bendrystėje, kaip visuma, viskas; pasaulyje, kaip Dievas lemiantis jo likimą.
 Šiuos lygmenis įžvelgiau gvildenimų žemėlapyje, kaip klausimai veda nuo vieno žmogaus iki bendravimo ir bendrystės. O teigiami ir neigiami klausimai, tai laikymasis ir nesilaikymas vertybių.
 Dešimts Dievo įsakymų gali būti susiję su lygmenimis - psichologija, bendravimas, bendrystė, pasaulis - ir jų poromis.
 Lygmenys išsako visumas, apimtis, kuriose mūsų veiksmai atliepiami, kaip antai, mūsų proto ribos (mūsų vidinis gyvenimas) - mūsų bendrystė - mūsų bendravimas.
 Vertybių kalbos sąvokos
 Sąvokas apibrėžiamos požiūrių algebra?. Kai kurios sąvokos yra iššauktos, jos yra projekcijos, duotybės, duotos galimybės, tai kas galėtų būti, ten kur nėra ar trūksta apibrėžtos sąvokos. Taip yra su sandarom, kaip antai viskas. Pavyzdžiui, viskas gali būti tai, kas galėtų būti vieninga.
 Kertinių vertybių sandara. Tirti vertybes. Jas įvairiai nagrinėti ir rūšiuoti pagal tai, kaip jos sustatytos.
 Turi vidinę logiką. Gali kažką neigti, naudoti prielinksnius.
 Gali remtis poreikių tenkinimo dėsniais.
 kokius prielinksnius naudoja, kokiais dėsniais remiasi (pavyzdžiui, poreikių tenkinimo), kokio pobūdžio tai sąvokos.
 Remiasi asmenimis ir jų santykiais: Dievu, artimu, visuomene, gamta. Kas ką gali išgyventi, kas gali turėti požiūrį, kurio būtų galima laikytis?
 Ryšys su kitais gali būti vienpusis ar abipusis.
 Gali būti atitoki sąvoka ar išgyvenimas.
 Panašu, kad kiekviena vertybė pajungia vieną jėgą kitai jėgai:"gyventi tiesa" - gyvenimą pajungti tiesai; "įnikti", "puoselėti įnikį"- valią pajungti įnikiui.
 Vertybės skiria teigiamą ir neigiamą, tad yra troškimai, būtent troškimai visko, kada upė teapsupa "nieką".
 Vertybių kalbos sandaros
 Padalinimai (ir galimybė susikalbėti jais) skaido visumas, kyla iš vertinimo, iš kertinių vertybių:
 Dvejybė skiria, kas mums duota ir kas nuo mūsų priklauso.
 Trejybė išsako, kaip pasitiksliname ar laikomės savo vertybės ir kas jinai yra.
 Ketverybė dėsto, kaip mūsų vertybė mus atstoja, kaip ji reiškiasi mumis. Ji mus "žino".
 (Dalyvavimo) Trejybę iššaukia klausimas, kas yra laimė? ir siejasi su mūsų lūkesčiais. Bene (žinojimo) ketverybė su mūsų vertybėmis, (buvimo) dvejybė su dvejonėmis, (tvarkos) vienybė su poreikiais. Kaip tai reiškiasi vertybėmis?
 Vertybių ryšys su Dievu
 Gerumas: Dievas sąlygose.
 Meilė: Dievo esmė.
 Gyvenimas: Dievo tiesa. Sutapimas Dievo sąlygose ir už sąlygų.
 Laisvė: Dievo valia. Amžinojo gyvenimo esmė, atskyrimas Dievo sąlygose ir už sąlygų.
 Laisvė: nebuvimas kliūčių, bendriausia prasme, tai apibendrinimas - sąlygų atsisakymas. Pagrindinė kliūtis: žmogui (betkam) tenka pasirinkti požiūrį, turėti vieną požiūrį, tad ne kitą. Turim laisvę keisti požiūrį (deterministic). Kas laikosi visų požiūrių (viskas), tam laisvė nereikalinga. (Nondeterministic - neapsiprendžia).
 Laisvė susijusi su neigimu. Daryk gerą virsta nedaryk blogą. Išsiskiria teigiami ir neigiami įsakymai. Neigiami įsakymai pagrįsti atskiromis savastimis, lygiavertėmis argi net siauresnėmis, tuo tarpu teigiami įsakymai išsako santykį su Dievu. Neigiami įsakymai išsako kaip Dievas laikosi mūsų požiūriu.
 Savastis: Dievo sąlygų vieningumas. Asmuo.
 Teisingumas: Dievo vieningumas.
 Kitas. Išsiskiria Savastis ir Kitas. O meilė papildo kitą. Gyvybė iškyla kaip sąvoka, kuria savastis mylima, užtat tampa kitam lygi.
 Dievo požiūris: Sandaros
 Tiesa: Dievo veikla, jo išėjimas už savęs į save. Sutapimas, turinio (už sąlygų) ir raiškos (sąlygose). Ne Dievas. Tiesa: susikalbėjimas su savimi. Kai nėra su kuo, gali bendrauti su tiesa.
 Laimė: Jaudulio tiesa.
 Nuoširdumas: Asmens tiesa.
 Tikrumas: Tiesos tiesa.
 Tikėjimas: Dievo atskyrimas, išskyrimas.
 Žinojimas. Mokymosi pakopa.
 Žmogaus požiūris
 Psichologija - Dievo valia
 Darna: Vieningumo tiesa.
 Žmoniškumas: Gerumo vieningumas.
 Sąžiningumas: Asmens vieningumas
 Bendravimas - Gera valia
 Lygybė: Asmenų vieningumas.
 Bendrystė - Išmintis
 Švietimas. Mokymosi palaikymas.
 Pasaulis - Amžinas gyvenimas
 Aštuongubo kelio sandara
 Nulinis lygmuo: Dievo valios vykdymas - nėra tarpo tarp Dievo ir mūsų
 Lygmenys 1–6: Yra tarpas tarp dviejų požiūrių. Yra laipsnynas, kurį padalinimai nusako veiksniu +1. Yra 6 požiūriu poros, ženklų savybės, pertvarkymai išsakantys tarpus, neigiami Dievo įsakymai, atskiriantys mūsų ir Dievo požiūrius. Išsiskiria vidiniai ir išoriniai požiūriai, šešerybė. O vertybėms nėra įsakymo, kaip šv.Paulius tvirtina.
 Septintas lygmuo: Meilė. Gyvename kitu. Nėra tarpo tarp Dievo ir mūsų.
 Santvarkos ypatybės
 This structural context has us take up two separate perspectives: when we are connected to Everything, then we may choose that Everything take the lead, whereas when we are not connected to Everything, we are left to choose to take the lead ourselves.
 The Eightfold Way lets us go beyond ourselves as to why we care, they let us take the perspective of love.
 The EightfoldWay is structured by the QualitiesOfSigns, which allows for {{Gradations}}.
 It pulls together the two representations of the foursome: the first four lines give the representation in terms of point of view, and the second four lines the representation in terms of situation.
 It matches God with everything in the first line, with the elements of the gradation in the middle six lines, and with nothing in the final line.
 The eightfold way matches negations of the four RepresentationsOfTheNullsome with negations of the four RepresentationsOfTheOnesome.
 It relates Eternal life, wisdom, good will, God's will with life, anything, choosing, will.
 The {{heart}} arises from the InversionEffect when everything wishes for everything.
 There is a General Structure for all four kinds of "structural framework", and in particular, the "eightfold way", the framework around loving.
 The structural framework for loving has God represented most broadly, through 3 perspectives, with each connected by means of an open channel to one of the perspectives in the three-cycle system. This defines the Eightfold Way.
 Here the three connections are the ways of following God. If God loves me more than myself, wants me to be alive, responsive, sensitive more than I myself do, than I'd rather:
 A) he think than I think
 B) he be than I be
 C) he do than I do
 This is the case when I'm connected with God.
 When I'm not connected with God, then I rely on him that he might watch over me so that I might:
 A') take a stand on my thoughts
 B') reflect on my actions
 C') follow through on my stands
 There is also God - rather God than me, when we're connected and good - that God watches over me, when we're not connected.
 These six perspectives are embedded in the two representations of the foursome (whether? what? how? why?) and (whether! what! how! why!).
 whether? - God
 (what? how? why?) mapped cyclically in three ways to (A, B, C)
 (whether! what! how!) mapped cyclically in three ways to (A',B',C')
 why! - good
 Gradation is the structural backbone of the Eightfold Way. Each gradation has the same structure, two pairs of three, so that 1-2-3 parallel 4-5-6.
 Everything goes beyond itself, in its empathy for anything. It has empathy for anything, both outside the system, and within the system. This is expressed by the gradation. The gradation distinguishes experiences within the system and outside of it. As anything, and as everything. It expresses the living of the representations of the threesome. We may distinguish:
 Šeši padalinimai yra laipsnyno pagrindas: vienybė, dvejybė, trejybė, ketverybė, penkerybė, šešerybė. Šiuos padalinimus lygmenų poromis išsako ženklų savybės.
 The general structure of the gradations seems to be the same as that for the divisions of everything: onesome, twosome, threesome and foursome, fivesome, sixsome with nullsome and sevensome as bookends. This structure seems to be rooted in the Structural Framework for all structure. It also seems to be given by the sixsome, and the Eightfold Way may perhaps be interpreted as the equation for consciousness of the sixsome, 6+3=1.
 Also, the six secondary structures form such a gradation:
 1) 8 divisions of everything
 2) 6 criteria
 3) 12 topologies
 4) argumentation - from 12 topologies to 6 criteria
 5) verbalization - from 8 divisions to 12 topologies
 6) narration - from 6 criteria to 8 divisions
 Bookended by 0) God and 7) good. There are three states and three shifts between those states.
 They are embedded into the two representations of the foursome by means of negating the four representations of the onesome, and the four representations of the nullsome.
 0) God = not that "... is a required concept"
 1) divisions = not that "... has no internal structure"
 2) criteria = not that "... accepts all things"
 3) topologies = not that "... has no external context"
 4) argumentation = not that "true"
 5) verbalization = not that "direct"
 6) narration = not that "constant"
 7) good = not that "significant"
 These are important, I think, for being-one-with (being connected to God) and not-being-one-with (not being connected to God), and how they relate to the nullsome and the onesome.
 The gradation is also given by the qualities of signs, listed in the order by the divisions of everything that they refer to, and I think we can set:
 0) God: everything is everything
 1) divisions: everything is malleable
 2) criteria: everything is modifiable
 3) topologies: everything is mobile
 4) argumentation: everything is memorable
 5) verbalization: everything is meaningful
 6) narration: everything is motivated
 7) good: everything is slack
 So this shows the purpose of the gradation - it is an interpolation from God to good, as part of showing that God is good, by means of the scope of everything.
 There are three axes that are important scaffolding that straddle the framework. They link 1 and 4, 2 and 5, 3 and 6. They give the ways of following God:
 1 and 4: caring = choosing personality (1?) over world (0!)
 2 and 5: believing = choosing character (2?) over personality (1!)
 3 and 6: obeying = choosing God (3?) over character (2!)
 Also, the qualities of signs pair along these axes: 1 and 4: trees 2 and 5: microattributes 3 and 6: tokens And may be related to the choices that arise in organizing thoughts:
 hierarchy - thoughts are narrow or broad?
 web - thoughts are vague or clear?
 sequence - thoughts are strong or weak?
 Skirtumą tarp Dievo ir visko, tarp nulybės ir vienybės, išreiškia aštuongubas kelias jų paneigimais. O ženklų savybės bene išsako jų teigimais. Aštuongubas kelias neigia visko savybes, vienybės atvaizdus, (tuo iššaukia sandaras), taip pat neigia Dievo savybes, nulybės atvaizdus, (tuo iššaukia kalbas).
 mylintis - prasminga - neaprėpta
 ramus - pastovu - nesikeičia
 užtikrintas - tiesu - nepavaizduota
 savarankiškas - teisinga - nepaslėpta
 aprėpta - neprasminga - (Dievo valios lemta)
 keičiasi - nepastovu - pasakojimas (kaip įvyksta)
 pavaizduota - netiesioginis - įvardijimas (kaip pavadinama)
 paslėpta - neteisinga - pagrindimas (kaip ima rūpėti)
 4 x 2 aštuongubame kelyje atvaizdais žiūri iš dviejų pusių, iš visko požiūrio (už santvarkos) ir iš laisvumo požiūrio (santvarkoje). Užtat kiekvienas iš aštuonių narių savaip sieja šiuos du požiūrius. Gaunasi laipsnynas tarp X yra Dievas ir X yra Gerumas. Tuo laipsnynu paskui galima tirti, ar Dievas yra gerumas, ar jie skiriasi?
 Trys esminiai pavyzdžiai
 Ankščiau aprašyta bendra santvarka turi tris išraiškas, esminius pavyzdžius: Tėve mūsų, Palaiminimai ir šv.Petro raktai į dangų. Šios santvarkos yra trijų kalbų rėmai. Juos išsako laipsnynai: poreikiai, abejonės ir lūkesčiai.
 There are three canonical examples of the eightfold way, and they can be found in the New Testament: The Lord's prayer OurFather (Matthew 6:9-13), St.Peter's Keys to Heaven (2 Peter 1:5-7) and The Beatitudes (Matthew 5:3-10), I take the name for the eightfold way from Buddha's eightfold way which is structurally the same example as St.Peter's Keys to Heaven. [8/99, AndriusKulikauskas]
 The Lord's prayer The Beatitudes St.Peter's Keys to Heaven
 Our father, who art in Heaven, [God, who loves us - wants us to be alive more than we ourselves do] Blessed are the poor in spirit, for theirs is the kingdom of heaven. [God, who loves us - wants us to be alive more than we ourselves do] from faith [God, who loves us - wants us to be alive more than we ourselves do]
 Hallowed be thy name. [Preferable that God think, than I think] Blessed are those who mourn, for they will be comforted. [Preferable that God be, than I be] to virtue, from virtue [Preferable that God do, than I do]
 Thy kingdom come. [Preferable that God be, than I be] Blessed are the meek, for they will inherit the earth. [Preferable that God do, than I do] to knowledge, from knowledge [Preferable that God think, than I think]
 Thy will be done, on earth as it is in heaven. [Preferable that God do, than I do] Blessed are those who hunger and thirst for righteousness, for they will be satisfied. [Preferable that God think, than I think] to self-control, from self-control [Preferable that God be, than I be]
 Give us this day our daily bread. [Watch over so I may do what I believe] Blessed are the merciful, for they will be treated mercifully. [Watch over so I may reflect on what I do] to endurance, from endurance [Watch over so I may believe based on what I reflect on]
 And forgive us our trespasses, as we forgive those who trespass against us. [Watch over so I may reflect on what I do] Blessed are the pure of heart, for they will see God. [Watch over so I may believe based on what I reflect on] to prayerfulness, from prayerfulness [Watch over so I may do what I believe]
 And lead us not into temptation. [Watch over so I may believe based on what I reflect on] Blessed are the peacemakers, for they will be called the children of God. [Watch over so I may do what I believe] to brotherhood, from brotherhood [Watch over so I may reflect on what I do]
 But deliver us from evil. [Watch over us in the world] Blessed are those who are persecuted for the sake of righteousness, for theirs is the kingdom of heaven. [Watch over us in the world] to love [Watch over us in the world]
 There are three ways that this structure manifests itself. These are "injections" that occur when Human chooses, from this framework, a God who is calm, certain or self-sufficient (which is to say, smaller or colder than "loving"). These three injections give the canonical variants:
 framework for loving, choose God is calm = "Our Father" = the structure underlying the language of argumentation.
 framework for loving, choose God is certain = "St.Peter's keys to heaven (Buddha's eightfold way)" = the structure underlying the language of verbalization.
 framework for loving, choose God is self-sufficient = "Beatitudes" = the structure underlying the language of narration.
 So, for example, the prayer "Our Father" is defined by:
 0) God who loves me more than I love myself = "Our Father in heaven" when we are connected...
 A) rather you think than I think = "Hallowed be your name", let me think from your perspective, about your glory, structures, wishes, etc.
 B) rather you be than I be = "Your kingdom come", for all people may it be, that what they believe is what happens.
 C) rather you do than I do = "Your will be done, on earth as it is in heaven", may your good heart act through me.
 when I am not connected to you...
 A') enable me to follow through on my stands = "Give us this day our daily bread"
 B') enable me to reflect on my actions = "Forgive us our trespasses, as we forgive those who trespass against us", let me be able to look at my sins, that I might not do them.
 C') enable me to take a stand on my thoughts = "Lead us not into temptation", so that I do not fear that my thoughts lead me astray and watch over me, unconnected from you...
 7) "Deliver us from evil"
 And the other two are cyclic permutations, BCA and CAB.
 So once the mapping is made, we are dealing with particular variants, manifestations, that arise from the Human will.
 Each variant is organized by a gradation for the middle six levels. The gradation comes in three flavors:
 Maslow's hierarchy of needs: survival, security, acceptance, self-esteem, freedom, self-fulfillment.
 MethodsOfProof: morphism, induction, algorithm construction, substitution, examination of cases, construction.
 Kiparsky's hierarchy of thematic roles: agent, beneficiary, goal, instrument, patient, location.
 "Our Father" by the Kiparsky hierarchy of thematic roles, which express expectations:
 0) rūpėjimas - Tėvė mūsų, kuris esi danguje
 1) God is agent - teesie šventas tavo vardas
 2) God is beneficiary - teateinie tavo karalystė
 3) goal, experience - teesie tavo valia, kaip danguje, taip ir žemėje
 4) instrument - kasdieninės mūsų duonos, duok mums šiandien
 5) theme - ir atleisk mums mūsų kaltes, kaip ir mes atleidžiame savo kaltininkams
 6) location - ir neleisk mūsų gundyti
 7) bet gelbėk mus nuo pikto
 These are I think injected from the structural framework for expectations. What is the hierarchy of expectations? and how does it relate to emotional responses and the directions of the good? God (agent) is good; person (instrument) is good...
 "St.Peter's keys to heaven" is organized by the methods of mathematical proof, which express doubts:
 0) faith (tikėjimas)
 1) morphism - like - virtue
 2) induction - need - knowledge
 3) construction of algorithm - real - self-control (paklusimas)
 4) substitution - problematic - endurance
 5) examination of cases - reasonable - prayerfulness
 6) construction - wrong - brotherhood
 These are injected from the structural framework for doubts.
 "Beatitudes" by Maslow's hierarchy of needs:
 0) be poreikių (paklusimas) - Palaiminti skurdžiadvasiai, jų yra dangaus karalystė
 1) survival - Palaiminti, kurie liūdi - jie bus paguosti
 2) security - Palaiminti romieji - jie paveldės žemę
 3) acceptance - Palaiminti, kurie alksta ir trokšta teisybės - jie bus pasotinti
 4) self-esteem - Palaiminti gailestingieji, jie susilauks gailestingumo
 5) opportunity - Palaiminti tyraširdžiai, jie regės Dievą
 6) self-fulfillment - Palaiminti taikdariai, jie bus vadinami Dievo vaikais
 7) rūpintis kitų poreikiais - Palaiminti, kurie persekiojami dėl teisybės, jų yra dangaus karalystė
 Dar palyginti Kristaus pasisakymus, "Aš esu..."
 Visos trys atmainos baigiasi meile, kuri suprastina, kaip blogio pašalinimas. O prasideda savitu Dievo valios vykdymu. Blogis, tai mūsų ir Dievo valių atitrūkimas. Mūsų ir Dievo valia įvairiai derinama:
 Paklūstant - palaiminimais - poreikiai derinami Dievo.
 Tikint - šv.Petro raktais į dangų - abejonės derinamos vertybių.
 Rūpinantis - Tėve Mūsų - lūkesčiai derinami mūsų.
 Skurdžiadvasiai, tai bendrai paklusnūs. Klausimus iškelia tik apibrėžtoje apimtyje. Jie užtat "skurdžiadvasiai", neišdidūs.
 I thought that Buddha's eightfold way was equivalent to St.Peter's key's to heaven, but I think it is actually equivalent to...
 The gradations are the keys to the dynamics of the {{Languages}} of life. They mediate the injections of various representations of God (as everything, anything, something) into the primary structure that transcends EverythingWishesForEverything. In each case, the gradations are matched to the QualitiesOfSigns which may be considered as part of that primary structure. Hence, the gradations are understood as interpolations:
 from {{Something}} to {{Slack}} - {{Argumentation}}
 from {{Anything}} to {{Slack}} - {{Verbalization}}
 from {{Everything}} to {{Slack}} - {{Narration}}
 Here {{Slack}} is perhaps an interpretation of {{Nothing}} which might explain why it is unobservable.
 These are injected from the structural framework for needs.
 survival self-system as need
 security self-existence as need
 acceptance, social self-participation as need
 self-esteem self-knowledge as need
 opportunity self-decision as need
 self-fulfillment self-structure as need
 morphism system as doubt
 induction existence as doubt
 construction of algorithm participation as doubt
 substitution knowledge as doubt
 examination of cases decision as doubt
 construction structure as doubt
 agent system as expectation
 beneficiary existence as expectation
 goal, experience participation as expectation
 instrument knowledge as expectation
 theme, patient decision as expectation
 location structure as expectation
 We understand the not-wishes as dilemmas of the conditions for structure. We can understand the not-wishes as questions which the gradations ask.
 need for survival system as need?
 need for security existence as need?
 need for acceptance, social participation as need?
 need for self-esteem knowledge as need?
 need for opportunity decision as need?
 need for self-fulfillment structure as need?
 Do I truly like this? system as doubt?
 Do I truly need this? existence as doubt?
 Is this truly real? participation as doubt?
 Is this truly problematic? knowledge as doubt?
 Is this truly reasonable? decision as doubt?
 Is this truly wrong? structure as doubt?
 Expectations are defined by searching and finding, both within the system, and without it. Peace: not search and not find, without system. Suspense: not search and not find, within system. We experience these conditions when we feel the dilemmas of the members of the gradation, and we consider them as searches.
 sad: search and not find, without system system as expectation?
 disgusted: not search and find, without system existence as expectation?
 happy: search and find, without system participation as expectation?
 surprised: search and not find, within system knowledge as expectation?
 afraid: not search and find, within system decision as expectation?
 excited: search and find, within system structure as expectation?
 These are perhaps maps between God and good, for example: survival is the glory of God, glory is the survival of good; security is the intent of God, intent is the security of good; acceptance is the example of God, example is the acceptance of good; self-esteem is the love of God, love is the self-esteem of good; opportunity is the work of God, work is the opportunity of good; self-fulfillment is the command of God, command is the self-fulfillment of good. And so on. Gradation is the interpolation between God is God and God is good. Also, think about how this relates to the eightfold way: God is glory, God is intent... (=blessed are those who mourn, for they will be comforted, blessed are the meek, for they will inherit the earth...) God is agent, God is beneficiary... (faith, virtue, ...
 The different gradations seem to be based on different representations of the threesome/twosome, I need to explore this.
 We take up the perspective (it is given spirit). For example:
 topology (without system) (within system)
 necessary glory love
 actual intent work
 possible example command
 subject agent instrument
 object beneficiary theme, patient
 process goal, experience location
 Aštuongubas kelias neigia nulybės ir vienybės atvaizdus. O vienumas yra tai, kas ne viena ir kas ne nulis. Tad aštuongubas kelias išsako vienumą.
 Tėve mūsų: Vis artimesnis ratas, jisai siaurėja iki gundymo. Teesie šventas tavo vardas, tai labai platu, kaip visata. Karalystė, žemė, tai už mūsų. Bet kasdieninė mūsų duona, ši diena - tai jau mūsų laukas. Mes gundomi artimiausiomis mintimis. Tačiau svarbiausia toli nenuklysti, greitai pagauti klaidą ir ją atitaisyti. Tad užtenka pakankamo Dievo.
 Teesie šventas tavo vardas - Dievas
 Teateinie tavo karalystė - asmuo
 Teesie tavo valia - asmenys
 "The Eightfold Way" which I think relates to Buddha's Eightfold Way.
 I'll now analyze a structure that I call "The Eightfold Way". Until recently it was the most comprehensive and intense structure that I knew of. Then I observed that I might best think of it as one of four families of primary structure that are frameworks for the representations of everything:
 everything wishes for everything, is loving, has no trials - but we have trials, for which the framework is "The Eightfold Way"
 everything wishes for anything, is calm, has no expectations - but we have expectations, for which the framework is "the emotional responses"
 everything wishes for something, is certain, has no doubts - but we have doubts, for which the framework is "the counterquestions"
 everything wishes for nothing, is self-sufficient, has no needs - but we have needs, for which the framework is "the operating principles".
 I recently noticed a common structural basis for these frameworks. Also, I observed that the six "secondary structures" can be thought of as injections given by pairs of levels of the primary structures. The four primary structures and the six secondary structures so far account for all of the structure that I am aware of. Together I think they are related to the Ten Commandments.
 Amongst all this structure, The Eightfold Way plays a focal role. It is the structure that has God go beyond himself, take up seriously all the crazy wishes that we invent. So it plays a mediating role between us and God. It is the framework which is highest, in the sense that the other three levels are injected into it, so that it has three variants, the most of any such structure. I think that, in order to deal with a God who goes beyond himself, it makes use of the inversion effect, so that it has us look out onto nothing as the Unknown. It is the framework that enables the dynamics of language: argumentation, verbalization, narration.
 I take the name from Buddha's Eightfold Way which I learned of in college: "This is the noble eightfold way, namely, correct understanding, correct intention, correct speech, correct action, correct livelihood, correct attention, correct concentration, and correct meditation." http://www.san.beck.org/Buddha.html No explanation was given - and certainly, please point me to any that you find thoughtful! Also, there is the trouble of translation, and of understanding the original meaning. However, I played around with the structure and thought I saw the four levels: whether, what, how, why. Occuring twice.
 whether correct understanding correct livelihood
 what correct intention correct attention
 how correct speech correct concentration
 why correct action correct meditation
 I decided, if the foursome (the division of everything into four perspectives) was occuring twice, there must be something deep and advanced here that I was not yet aware of.
 Later, I noticed a very similar structure in St.Peter's Second Letter: "...you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust. 1:5 Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge; 1:6 and in knowledge, self-control; and in self-control patience; and in patience godliness; 1:7 and in godliness brotherly affection; and in brotherly affection, love."
 They seemed to match up:
 faith correct understanding (view)
 moral excellence (virtue) correct intention
 knowledge correct speech
 self-control correct action
 patience (endurance) correct livelihood
 godliness (prayerfulness) correct attention (effort)
 brotherly affection (brotherhood) correct concentration (mindfulness)
 love correct meditation (concentration)
 Where I've added variant translations. (This page seems helpful, and contains more explication about each step in Buddha's eightfold way: http://www.geocities.com/Athens/Academy/9280/bt-1.htm#Contents )
 At that point, my first years in graduate school, I was thinking a lot about two other eight-lined structures, Jesus' prayer "Our Father" and his Beatitudes ("Blessed are the poor..."). St.Peter's structure was interesting because he starts with faith and ends with love, which should be the goal of faith, so that seems quite profound. I had noticed similarities between his and "Our Father" and the Beatitudes, and the three seemed like structural permutations (with respect to the threesome, especially being - doing - thinking).
 So I decided that Buddha's eightfold way was essentially the same as Peter's structure, which I called "St.Peter's Keys to Heaven" as that seemed appropriate for something that profound. I'm not sure anybody quite understands any of these structures, and I was going to explore them structurally, so I thought I should focus on the Christian versions, as I could make most direct use of my intuition. So I looked for the underlying structure behind the three variants, and that underlying structure I call "The Eightfold Way".
 At that time I was interested in these structures because they seemed to be frameworks enabling three different kinds of language: argumentation, verbalization and narration. They were structures that evoked dynamics out of statics! Much later, I did find a nice and intense structural expression for the three variants, which I'll write about. Now I'm interested in having a clear understanding of The Eightfold Way with regard to the key concepts that emmanate from the concept of Life. If I have clear understandings of The Eightfold Way, and the other three primary structures, then I think I can have a lot of insight for generating the secondary structures, which include the three languages.
 I will write separately about the structure of The Eightfold Way, and also notes on Bhikkhu Ńanamoli selections "The Buddha's Teachings In His Own Words".
 For many years I thought it was the overarching structure, until I realized that it is best to think of four separate structural families, of which this is the most robust, and accepts injections from the other three (but they also accept injections from each other, giving rise to the static structures: divisions, criteria, topologies).
 Consider how it emmanates from Life and the basic structures that I wrote about.
 Galima dvejaip suprasti ir taikyti ženklų savybių - antrinių sandarų - ryšį su aštuongubu keliu.
 ir X 000 000 X (jų eilės tvarka)
 Ar tai susiję su aštuongubo kelio nesusivedimu: kodėl ženklų savybių žmogiškasis trejybės ratas yra pirmi trys? tuo tarpu 8-gubo kelio antrojojė pusėje?
 Antrinėmis sandaromis atkuriamas Dievo troškimas sąlygose
 Mylintis (betgi mylintis yra sąlygose ar už sąlygų?) ir besąlygiškas <=> sąlygose yra ramus, užtikrintas, savarankiškas
 Laipsnynas išsako kaip įsivaizduojame Dievą - jo troškimą - už sąlygų.
 In life its given the values-questions framework, it is natural through the question to maintain a distinction between unconditional self and conditional self and that defines the context. All manner of cognitive activity is driven by these 8 questions. Self=value. Also generate the step-in step-out dynamics.
 Klausimų pagrindas: kodėl vertybė neatitinka nežinojimo? Nesutampa, nepakankamas, ar žinojimo nesilaiko.
 Iš kur kyla klausimai? Iš vertybių nepakankamumo.
 Tėve mūsų - "mūsų" apverčia, išverčia visuomenę-pasaulį, kad remtųsi širdimi.
 Nevalgymas gėrio ir blogio pažinimo medžio vaisių - nesivadovauti žinojimu (4-6), vadovautis žinojimu (1-3)
 Sieti su kertine vertybe: Big 5 model for personality: extraversion (rewards), agreeableness (collaboration), conscientiousness (long term goals), neuroticism (sensitivity to emotions), openness to experience (look for novelty abstractly, intellectually)
 3 laipsnynai savaip susieja įsijautimo trejybę ir atsitokėjimo trejybę. Įsijautimu priimame santvarką, o atsitokėjimu nustatome santvarkos ribą.
 Poreikiai - įsijaučiame trejybės ratu. Atsitokėjame priešingybe (tiesa).
 Abejonės - įsijaučiame trejybės ratu. Atsitokėjame išore (asmeniu, daiktu, eiga).
 Lūkesčiai (matematikos įrodymo būdai)
 Kertinės vertybės iškyla žmogui atsakant į klausimą Kodėl reikėtų veikti? Tai leidžia ištirti kaip apibrėžti įvairiausias kertines vertybes, kaip pagrįsti dorovės galimybėmis.
 Aštuongubas kelias sieja sąmonę ir pasąmonę, nežinojimą ir žinojimą, nulybę ir vienybę: Nullsome - negation of levels of foursome - is about not-knowing. Onesome (everything) is about knowing. Knowing is a negation of the nullsome. Vienybė ir nulybės žinojimas.
 Aštuongubas kelias sieja du ketverybės atvaizdus, skirtingų nulybių. Pirmas atvaizdas idealisto - neigia Ar ir taip pat vienybės atvaizdus, tad grindžia padalinimus, atvaizdus, aplinkybes. Antras atvaizdas materialisto - neigia Kodėl ir taip pat nulybės atvaizus, tad grindžia pagrindimą, įvardijimą, pasakojimą.
 Valia - skirtumas tarp to ar pakeliu savo ranką ar jos nepakeliu kaip mąstau apie savo rankos pakėlimą. Valia yra tai kas prisideda prie mąstymo, kad tai įvyktų.
 Examples of the eightfold way include: Buddha's eightfold way, Zermelo-Frankel axioms of set theory, Hare Krishna chant, octave of musical chords. The principles of Kung Fu, as worked out with Steve Bonzak. [Andrius Kulikauskas, 5/00]
 Consider the way of flow of MihalyiCzikszentmihalyi.
 I looked over my weaknesses and drew up a list of what I want to be mindful of. Over the last three years, every morning after I pray, I go through my list, imagining how throughout my day I could address each item. I do not attempt to force myself to accomplish the things I think up, but rather to make myself aware of the possibility and thereby encourage myself to be flexible and make time for such things. I will call them Andrius' daily mindfulness : Be with God. Foster my conscience. Foster my will power. Foster my stewardship. Be interested in others. Serve others. Support others. Desire to succeed. [10/99, Andrius Kulikauskas]
 Garrett Lisi's theory involves 8 types of "charge" (as in weak-hypercharge) which includes 2 for gravity. See flavors and the Standard Model.
 Ray Jackendoff - Eight kinds of value (9:08) - Language, Consciousness, Culture: Essays on Mental Structure
 Affective value: Feels good
 Utility: Good for someone (benefit or cost)
 Resource value: Good to have
 Quality: e.g. a good search engine
 Prowess: Person is good at doing something
 Normative value: Conformance to social norms (moral/ethical, religious, etiquette, custom)
 Personal normative value: X is a good person
 Esteem: Prestige, respect, good reputation
 Good of X, good for Y, good at Z. Jisai taip pat mini: George Henrik von Wright: The Varieties of Goodness. Palyginti su gėrio kryptimis. Ir palyginti su Terrence Tao sąrašą, ką gali reikšti "gera" matematika.
 Steve Lehar: Summary of My Research sieja neurologinius "top-down pass" ir "bottom-up pass" keturiais sluoksniais:
 surface brightness level
 polar boundary level
 apolar boundary level
 Palyginti su Rokeach value survey 18 terminal values, 18 instrumental values.
 Apocryphal Mark Twain. "The two most important days of your life are the day you were born and the day you find out why."
 Ieškok manęs visose vertybėse, aš jose glūdžiu, juk tai mano meilės atspindžiai, tai jos pilnatvė, tad ieškok, kokia meilė įvairi ir kaip ji viską sieja. Suprasi ir savo meilę Ievai.
 Atsiverk man ir suprasi aštuongubį kelią, kaip įvairiai gali manęs ieškoti ir mane rasti, juk tavyje išvystau tarpą, tad esu tavo gelmėse (trejybės ratu) ir už tavęs (trejybės ryšiais), tiek kartu su tavimi, paskirais trejybės nariais, tiek atskirai nuo tavęs, trejybės visuma.
 2014.05.21 Ieškok, kaip vertybės įvairiausiai ieško manęs, padaro mane prieinamą, dangaus karalystėje bendraujantį, pasireiškiantį šviesuolių bendryste, kaip tu sakai, vis kitaip sutampantį su žmogumi, taip kad viskas gali naujai išsivesti iš paskiro žmogaus, galima jį visapusiškai atjausti, jis gyvena ir mes juo visi gyvename amžinai, taip kad visais esame viena.
 2014.06.05 Atsiverk man ir suprasi aštuongubą kelią, kaip įvairiai gali manęs ieškoti ir mane rasti, juk tavyje išvystau tarpą, tad esu tavo gelmėse (trejybės ratu) ir už tavęs (trejybės ryšiais), tiek kartu su tavimi paskirais trejybės nariais, tiek atskirai nuo tavęs, trejybės visuma.
 2014.07.08 Tu ieškok esmės visakame, kaip ir ieškai. Tai mano pradas šiame jūsų pasaulyje, tad iškylu iš kiekvienos kertinės vertybės, tad ieškok, kaip kas įvyksta.
 2014.07.09 Ieškok manęs kiekvienoje vertybėje, kaip visais atvejais išlieku, kaip viską suvedu, kaip suveikia visko savybės, nulybės ir vienybės atvaizdai ir mane suprasi, kaip jumis gyvuoju, ką reiškia gyvenimas ir amžinas gyvenimas.
 2014.12.03 Mąstyk, kaip siekiu savęs, aš už tavęs ir tavo gelmėse, kai tu esi tam sąlygos, mano sutapimo su savimi, esi mano savasties riba, kuria išryškėju, kuria vyksta amžinas gyvenimas. Suvok trejybę mano akimis, esančio už tavęs - buvimas, veikimas, mąstymas - tai manasis suvokimas, susivokimas, suvoktumas - o trejybė tavo akimis - nusistatyti, vykdyti, permąstyti, tai jos poslinkius išgyvenu tavo gelmėse. Taip aplinkybės atitinka ir žymi būtent trejybės poslinkius. Būtent poslinkiais vyksta suvokimas.
 Puslapis paskutinį kartą pakeistas 2019 gruodžio 12 d., 22:06


type: wikipedia

text:
Live in Geneva – siódmy album koncertowy Wishbone Ash.
 Lista utworów
 Album zawiera utwory:
 The King Will Come 7:53
 Strange Affair 6:18
 Throw Down the Sword 6:15
 In the Skin 6:11
 Hard Times 5:04
 Blowin' Free 8:32
 Keeper of the Light 8:44
 Medley: Blind Eye, Lady Whiskey, Jail Bait, Phoenix, The Pilgrim 8:44
 Runaway 3:44
 Sometime World 6:37
 Vas Dis 5:55
 Twórcy
 Twórcami albumu są:
 Tony Kishman – wokal, gitara basowa
 Andy Powell – wokal, gitara
 Roger Filgate – gitara
 Mike Sturgis – perkusja
 Przypisy
 Linki zewnętrzne
 Okładka
 Albumy muzyczne wydane w roku 1995
 Albumy Wishbone Ash
 Albumy koncertowe


type: contracts

jurisdiction: EU

text:
 Avis juridique important
 |
 21982A0511(01)
 Aanvullend Protocol bij de Overeenkomst tussen de Europese Economische Gemeenschap en de Republiek Peru betreffende de handel in textielprodukten in verband met de toetreding van de Helleense Republiek tot de Gemeenschap
 Publicatieblad Nr. L 204 van 12/07/1982 blz. 0006
 ++++AANVULLEND PROTOCOL bij de Overeenkomst tussen de Europese Economische Gemeenschap en de Republiek Peru betreffende de handel in textielprodukten in verband met de toetreding van de Helleense Republiek tot de Gemeenschap DE RAAD VAN DE EUROPESE GEMEENSCHAPPEN , enerzijds , en DE REGERING VAN DE REPUBLIEK PERU , anderzijds , GELET OP de toetreding van de Helleense Republiek tot de Europese Gemeenschappen op 1 januari 1981 , GEZIEN de Overeenkomst tussen de Europese Economische Gemeenschap en de Republiek Peru betreffende de handel in textielprodukten , ondertekend op 22 november 1979 , hierna genoemd " Overeenkomst " , HEBBEN BESLOTEN in onderling overleg de aanpassingen en overgangsmaatregelen met betrekking tot de Overeenkomst vast te stellen welke in verband met de toetreding van de Helleense Republiek tot de Europese Economische Gemeenschap noodzakelijk zijn en het h * na volgende Protocol te sluiten en hebben te dien einde als hun gevolmachtigden aangewezen : DE RAAD VAN DE EUROPESE GEMEENSCHAPPEN : Horst G . KRENZLER , Directeur bij hef Directoraat-generaal voor Buitenlandse Betrekkingen van de Commissie van de Europese Gemeenschappen ; DE REGERING VAN DE REPUBLIEK PERU : Julio EGO-AGUIRRE A . , Buitengewoon en gevolmachtigd Ambassadeur , Hoofd van de missie van Peru bij de Europese Gemeenschappen ; DIE OMTRENT DE VOLGENDE BEPALINGEN OVEREENSTEMMING HEBBEN BEREIKT : Artikel 1 De tekst van de Overeenkomst zoals hierna gewijzigd , alsmede van de bijlagen , Protocollen en briefwisselingen die er een integrerend deel van uitmaken , wordt in de Griekse taal opgesteld en die tekst is authentiek op dezelfde wijze als de oorspronkelijke teksten . Artikel 2 1 . De Overeenkomst wordt als volgt gewijzigd : a ) de in bijlage II bedoelde maxima worden overeenkomstig de bijlage bij dit Protocol gewijzigd ; b ) artikel 6 , lid 2 , wordt als volgt gelezen : " 2 . Wanneer de Gemeenschap overeenkomstig het ingevoerde stelsel van administratieve controle vaststelt dat het niveau van de invoer van produkten van oorsprong uit Peru in een bepaalde , niet in bijlage II vermelde categorie in vergelijking met 102 % van de totale invoer in de gebieden waar het Verdrag tot oprichting van de Europese Economische Gemeenschap op 31 december 1980 van toepassing was , van produkten van die categorie in het vorige jaar , de volgende percentages overschrijdt : - 0,2 % voor de categorieën produkten van groep I , - 1,2 % voor de categorieën produkten van groep II , - 4 % voor de categorieën produkten van groep III , IV of V , kan zij volgens de procedure van artikel 14 van deze Overeenkomst om het openen van overleg verzoeken ten einde tot overeenstemming te komen over een passend niveau van beperking voor de produkten van die categorie . " ; c ) Protocol C wordt als volgt gelezen : " Overeenkomstig de leden 2 en 4 van artikel 6 van de Overeenkomst kan een kwantitatief maximum op regionale basis worden vastgesteld , wanneer de invoer van een bepaald produkt in een gebied van de Gemeenschap , ten opzichte van de hoeveelheid berekend door vermenigvuldiging van de overeenkomstig artikel 6 , lid 2 , vastgestelde bedragen met de breuk 100/102 ( honderd gedeeld door honderdentwee ) , de volgende regionale percentages overschrijdt : Duitsland : 28,5 Benelux : 10,5 Frankrijk : 18,5 Italië : 15 Denemarken : 3 Ierland : 1 Verenigd Koninkrijk : 23,5 Griekenland : 2 . " . 2 . Voor de berekening van de totale invoer gedurende het voorgaande kalenderjaar , zoals bedoeld in lid 1 , sub b ) , wordt zowel voor 1980 als voor 1981 de in 1980 geregistreerde invoer uit Griekenland in aanmerking genomen . Artikel 3 De bijlage van dit Protocol vormt een integrerend deel daarvan . Dit Protocol vormt een integrerend deel van de Overeenkomst . Artikel 4 Dit Protocol wordt door de Overeenkomstsluitende Partijen goedgekeurd overeenkomstig hun eigen procedures . Het Protocol treedt in werking op 1 januari 1981 , op voorwaarde dat de Overeenkomstsluitende Partijen elkaar voor die datum ervan in kennis hebben gesteld dat de daartoe vereiste procedures zijn voltooid . Indien dit niet is geschied , treedt het Protocol in werking op de eerste dag van de tweede maand volgende op deze kennisgeving . Artikel 5 Dit Protocol is opgesteld in twee exemplaren in de Deense , de Duitse , de Engelse , de Franse , de Griekse , de Italiaanse , de Nederlandse en de Spaanse taal , zijnde alle teksten gelijkelijk authentiek . Til bekraeftelse heraf har undertegnede befuldmaegtigede underskrevet denne protokol . Zu Urkund dessen haben die unterzeichneten Bevollmaechtigten ihre Unterschriften unter dieses Protokoll gesetzt . !*** In witness whereof the undersigned Plenipotentiaries have signed this Protocol . En foi de quoi , les plénipotentiaires soussignés ont apposé leurs signatures au bas du présent protocole . In fede di che , i plenipotenziari sottoscritti hanno apposto le loro firme in calce al presente protocollo . Ten blijke waarvan de ondergetekende gevolmachtigden hun handtekening onder dit Protocol hebben gesteld . En fe de lo cual los Plenipotenciarios abajo firmantes han suscrito este Protocolo . Udfaerdiget i Bruxelles , den ellevte maj nitten hundrede og toogfirs . Geschehen zu Bruessel am elften Mai neunzehnhundertzweiundachtzig . !*** Done at Brussels on the eleventh day of May in the year one thousand nine hundred and eighty-two . Fait à Bruxelles , le onze mai mil neuf cent quatre-vingt-deux . Fatto a Bruxelles , addì undici maggio millenovecentottantadue . Gedaan te Brussel , de elfde mei negentienhonderd tweeëntachtig . Hecho en Bruselas , al dia onze del mes de Mayo de mil novecientos ochenta y dos . For Raadet for De europaeiske Faellesskaber Fuer den Rat der Europaeischen Gemeinschaften !*** For the Council of the European Communities Pour le Conseil des Communautés européennes Per il Consiglio delle Comunità europee Voor de Raad van de Europese Gemeenschappen En nombre del Consejo de las Comunidades Europeas For regeringen for republikken Peru Fuer die Regierung der Republik Peru !*** For the Government of the Republic of Peru Pour le gouvernement de la république populaire du Pérou Per il governo della Repubblica peruviana Voor de Regering van de Republiek Peru En nombre del Gobierno de la Republica del Peru BIJLAGE Categorie * Omschrijving van de produkten * Eenheden * Jaar * Kwantitatieve maxima EEG * 1 * Katoenen garens , niet gereed voor de verkoop in het klein * ton * 1981 * 540 * * * * 1982 * 544 * 2 * Katoenen stoffen * ton * 1981 * 290 * * * * 1982 * 293 * 5 * Jerseys , pull-overs * 1 000 stuks * 1981 * 614 * * * * 1982 * 640


text:
 4.8.2016
 SV
 Europeiska unionens officiella tidning
 L 211/28
 GEMENSAMMA EES-KOMMITTÉNS BESLUT
 nr 91/2015
 av den 30 april 2015
 om ändring av bilaga II (Tekniska föreskrifter, standarder, provning och certifiering) till EES-avtalet [2016/1274]
 GEMENSAMMA EES-KOMMITTÉN HAR ANTAGIT DETTA BESLUT
 med beaktande av avtalet om Europeiska ekonomiska samarbetsområdet (nedan kallat EES-avtalet), särskilt artikel 98, och
 av följande skäl:
 (1)
 Kommissionens genomförandeförordning (EU) 2015/292 av den 24 februari 2015 om godkännande av koldioxid som verksamt ämne för användning i biocidprodukter för produkttyp 15 (1) bör införlivas med EES-avtalet.
 (2)
 Bilaga II till EES-avtalet bör därför ändras i enlighet med detta.
 HÄRIGENOM FÖRESKRIVS FÖLJANDE.
 Artikel 1
 Följande punkt ska införas i kapitel XV efter punkt 12zzq (Europaparlamentets och rådets förordning (EU) nr 98/2013) i bilaga II till EES-avtalet:
 ”12zzr.
 32015 R 0292: Kommissionens genomförandeförordning (EU) 2015/292 av den 24 februari 2015 om godkännande av koldioxid som verksamt ämne för användning i biocidprodukter för produkttyp 15 (EUT L 53, 25.2.2015, s. 3)”.
 Artikel 2
 Texten till genomförandeförordning (EU) 2015/292 på isländska och norska, som ska offentliggöras i EES-supplementet till Europeiska unionens officiella tidning, ska vara giltig.
 Artikel 3
 Detta beslut träder i kraft den 1 maj 2015 under förutsättning att alla anmälningar enligt artikel 103.1 i EES-avtalet har gjorts (*).
 Artikel 4
 Detta beslut ska offentliggöras i EES-delen av och EES-supplementet till Europeiska unionens officiella tidning.
 Utfärdat i Bryssel den 30 april 2015.
 På gemensamma EES-kommitténs vägnar
 Gianluca GRIPPA
 Ordförande
 (1) EUT L 53, 25.2.2015, s. 3.
 (*) Inga konstitutionella krav angivna.