text:
Juodraštis? FFFFFF

Užrašai FCFCFC

Klausimai FFFFC0

Gvildenimai CAE7FA

Pavyzdžiai? F6EEF6

Šaltiniai? EFCFE1

Duomenys? FFE6E6

Išsiaiškinimai D8F1D8

Pratimai? FF9999

Dievas man? FFECC0

Pavaizdavimai? E6E6FF

Miglos? AAAAAA

Asmeniškai? BA9696

Mieli dalyviai! Visa mano kūryba ir kartu visi šie puslapiai yra visuomenės turtas, kuriuo visi kviečiami laisvai naudotis, dalintis, visaip perkurti. - Andrius

• Kas yra asmuo?
• Ar asmuo yra ne Dievas?
• Koks asmens tikslas?
• Kaip apibrėžiami keturi asmenys?
• Kodėl yra keturi lygmenys?
• Kaip su keturiomis vienumo sampratomis (valių santykiais) ir su keturiais asmenimis susieti: unfolding, transcending, engaging, cohering?
• Kokie yra Mano, Tavo, Kito požiūriai?
• Ar jų požiūriai išvis skiriasi?
• Kaip ir kodėl keičiasi asmuo?
• Ar asmenį keičia nulybės atvaizdų paneigimas?
• Ar tai sąlygoja perėjimą iš paklusimo į tikėjimą į rūpėjimą?
• Ar Visi yra asmuo?
• Išsakyti savo filosofiją menais - asmenimis: Juodasis Dievas, Mėlynasis Gerasis vaikas, Geltonasis Vedlys, Raudonasis Blogasis vaikas...

Asmenų tikslas

• Asmenų tikslas yra neišreikštą dvasią (Dievą) išreikšti iš šalies, kaip Kitą, kaip prielaidą (kaip meilę), kaip esmę - gryną sandarą. Tokiu būdu galima tvirtinti "dvasia yra (jos sandaros atvaizdų) vieningumas" (Dievas yra meilė). Keturi asmenys yra raiškos lygmenys.

Kas yra asmuo?

Kas yra asmuo?

• Asmuo yra Dievo paneigimas, taip kad asmens sulyginimas su Dievu yra Dievo būtino parodymas.
• Asmuo yra požiūrių grandinė: būtent joks požiūris (Dievas), požiūris (Aš), požiūris į požiūrį (Tu), arba požiūris į požiūrį į požiūrį (Kitas).
• Asmuo yra trejybės išgyventojas: nusistatantis (grindžiantis), vykdantis (veikiantis), permąstantis (išgyvenantis požiūrį).
• Asmuo yra požiūrio išgyventojas.

Asmuo išgyvena

• išgyvena požiūrių lygtį
• Asmuo išgyvena požiūrių lygtį savo apimtyje, kurią nustato atitinkama požiūrio grandinė: Dievas viskame jokiu požiūriu, Aš betkame viengubu požiūriu, Tu kažkame dvigubu požiūriu, Kitas niekame trigubu požiūriu.
• Asmuo, dalyvaujantis požiūrių lygtyje (gyvenimo lygtyje), tad nusakantis asmens lygmenį (Dievas, Aš, Tu, Kitas) Pavyzdžiui, Aš=Viskas, Aš santvarkoje = Laisvumas, ir t.t.
• išgyvena požiūrį
• Asmeniui reikalingi visi keturi požiūrį grindžiantys lygmenys - Dievas, Aš, Tu, Kitas.
• Šių keturių lygmenų reikalingumas grindžia Dievo būtinumą. Du lygmenys išsako sąlygiškumą: Aš, Tu. O du lygmenys išsako besąlygiškumą: Dievas, Kitas.
• Išgyvena, tad gali išgyvenimą derinti, tad gali būtų mylimas, ir save bei kitus mylėti.
• Turintis požiūrį
• Turintis nežinojimo
• Aplinkybių dviprasmiškumas: jos gali būti išgyventos arba neišgyventos, tad paneigtos.
• išgyvena (pasekmes)
• Asmuo išgyvena pasekmes, kad buvo vienaip, o paskui buvo kitaip, tad skirtumą tarp dviejų būklių. Užtat asmuo grindžia būtinumą, tad ir Dievą.
• sees, views, accepts NotGod by Perspective
• sees, views, accepts God by Principle
• sees through Properties
• Person is who sees us:
• God sees us for what we are.
• I sees myself through my role (how).
• You see me through your assumptions.
• Other does not see me at all.
• lives beyond Scope through Position
• lives within Scope through Perspective
• goes from Perspective to Position by Love
• experiences Actuality, Process, All, Following Through
• can't “be” alone if they are attached to, one with their Self
• can “be” alone only if they are attached to, one with God
• yra mylimasis, o kartu myli
• mylėti, tai priimti požiūrį, kas iškyla mylint savo artimą, kaip save patį
• sukurtas priimti tobulą meilę ir tuomi mylėti kitus taipogi.
• myli kartu priimdami mylimojo požiūrį, tokiu būdu suveda požiūrį ir nuostatą, kad sueitų meile Kitam.

Asmuo savarankiškai veikia

• savarankiškai veikia
• has a solitary activity? and how is that mapped or not to God's NullActivity within them.
• renkasi
• chooses whether to understand (and GoBeyondOneself, beyond system) or be understood (so that we must go into them that we may be one).
• chooses whether to define (everyone, anyone, someone, noone) with regard to System or beyond System.
• acknowledges God first in the context of his own Person, choosing God over oneself, and thereby acknowledges God beyond his Person
• defines BeingAlone as BeingOneWith by choosing God over self
• considers from their vantage point whether to interpret BeingAlone in terms of God (BeingOneWith) or Self (NotBeingOneWith).
• is free to choose in Scope
• chooses between one's own Perspective and the Position of all
• chooses between "being separate" outside of system (and "being one with") based on position (based on God, a vantage point greater than oneself) or "being separate" inside the system based on one's own perspective, one's own self.
• can identify their perspective with a position and thus be true to themselves and yet act from a context greater than their own self, which they can't if the simply act from thier own perspective, in which case they can't rise above thier own contradictions. In this way Truth/Understanding separate position and perspective.
• kuria
• are BeingOneWith as creators, thus not simply created "things", but cocreators of ourselves, our surroundings, of God and of others
• create by making way for others. We thereby live as others and as all.
• tiria
• seeks Truth in their own Scope, in which God is and is not.
• Persons and Scopes are Questions, Knowledge and Definition are Answers.
• klausimas yra būklė iššaukianti atsakymą
• steps out of the system by asking a question within it (from perspective to position), and steps into a system by providing an answer from beyond it (from position to perspective)
• atpažįsta Dievą
• susitelkia į Dievą
• liudija
• is the witness to whether or not God exists
• is the witness who chooses between self within Scope and God beyond Scope
• Ryšys tarp atskleidžiamojo (tiesos šaltinio, pagrindo) ir atskleidėjo (tiesos pranešėjo, laido).
• nurodo, nukreipia
• Nurodytasis
• Nuoroda (reference)
• Kas? (Who?)
• yra atskaitos taškas: Visi, Betkuris, Kažkuris, Joks asmuo.
• atskaitos taškas apibrėžiant Dievą bei sąvokas
• asmuo yra nurodytojas (Visi, Betkuris, Kažkuris, Joks asmuo), o apimtis yra nurodomasis (Viskas, Betkas Kažkas, Niekas).
• Asmuo gali nurodyti Dievą arba ne Dievą. Asmuo nurodo Dievą kuomet Asmuo renkasi Dievą vietoj savęs. Person refers to NotGod when Person chooses Self over God. God within a Person is that which chooses God over Self. NotGod within a Person is that which chooses Self over God.
• Persons are given by the number of references they have within System: God - 0, I - 1, You - 2 and Other – 3. Scope is what is left in System, accordingly: Everything, Anything, Something, Nothing.
• atveria
• by being good, lives with God and is open
• being open is good in every way and lives together with God forever
• opens the way so that God can be one beyond Person and within Person
• opens and then God arises where he had not been
• opens to God by understanding that God beyond system is the source of good withn the system, that being beyond the system is the essence of being within the system. Then God's and Person's perspectives coincide (God reaches to Person) and God's and Person's position coincide (Person grounds himself in God) and together they fill that gap given where God is not and yet arises by the free will of Person. Thus in that gap either Person chooses God or it is extended as I, You, Other. And it ends in Other for then there is a gap within the gap, thus I is no longer and is thus one with God, truly one, in their activity, in parallel.
• bręsta, auga
• asmenys įvairiai auga žinomumu ar nežinomumu
• God is ever more known (presumed).
• I is ever less defined.
• You is ever less known (presumed).
• Other is ever more defined.
• Person as such is without God, but God arises in Person through Life - Everything, Wishes and Love - and so it becomes evident how we can give up even our own life, and by that there is something more than life, that is our shared Aloneness, our EternalLife by which we are one even in different circumstances.
• The window grows smaller in which there is Person.

Asmuo grindžia

• yra išeities taškas (už santvarkos)
• Person is from beyond System and Scope is from within System.
• tenkina apibrėžimą
• satisfies definition (if they choose God over themselves, and thus are alone rather than not alone, are going beyond themselves).
• every, any, some, none “one” are definitions of being “alone” and as such, the conditions of being “one” with regard to reference.
• yra susijęs su...
• Asmuo yra apimtyje, tad skiriasi nuo savo savasties.
• kitais asmenimis. Persons are completely distinct in God, his Position beyond Everything, which is reached by Understanding.
• išreiškia ribą, sąlygas, apimtį
• expresses the boundary between what participates in system and what participates beyond it. And those participations are related by being and not being. And they are different within system, but are the same beyond it.
• Person is Unconditional Condition: God is unconditional Good, I is unconditional Slack, You is unconditional Coinciding, Other is unconditional Perfection, All is unconditional Experiencing.
• an independent, limited Human
• Beyond Person's Self is Scope.
• yra tarpas, jo raiška.
• yra laisvės pagrindas
• is the foundation for Freedom, the separation of Position and Perspective, so that it is possible to choose God and Position over Self and Perspective.
• Asmenų svarba: Įvairūs Dievo kampai reikalingi dvasiai, jos laisvei.
• sutampa su savimi (laisve)
• Asmuo išsako mūsų santykį su savimi. Asmeniu turime savastį ir būtent pasaulyje. Jame turime savastį ir taip pat galime atsisakyti savęs.
• Freedom equates a Person with its Self (Activity, VantagePoint, Position, Perspective).
• are the sharing of identity by one and one's self, the primacy of referer over referent, lack of conditions on Position, what acts (from within a framework or from beyond it), is alone in not alone, being alone in Scope, within context, distinct (and isolated) from Self (within Scope) and God (beyond Scope), accepts properties of God, defines the Existence of God, negates God prior to God, is God in NotGod, God arising from NotGod, the unresolved status of God, thus the potential for God. (God - everyone, I - anyone, You - someone, Other - noone). Essence of God, God prior to God. In Person, being and not being are compared, although they are different. Thus there are degrees of comparison, and accordingly, degrees of Person.
• Freedom is the Godness of Person, the meaning of “I am what I am”, the What by which they can be one with God, with Who.
• yra buvimas viena
• Person is Unconditional BeingOneWith. It is the union of the Unconditional and the Conditional in that the unconditional meets all conditions.
• Person (notably I, You) lives among Others, NotAlone, whereas God within and God beyond are Alone. God within is Other, separate from all and thus Alone, one with God. Love has us focus on this Other and all be as Other; Wishes have us all be as You; Everything has us all be as I; and God has us all be as God. We are all one when we focus on Other, for Other is in all.
• grindžia būtinumą
• Asmenys išsako būtinumo reikšmę ir pasekmes.
• apibrėžia Dievą - sąmoningumą
• yra Dievas apibrėžiantis Dievą
• yra sąmoningumo lygmuo
• Persons apply the Definitions of God, of Being Alone.
• Dievas kaip toks yra strimagalvis, tad suvokimas jam iškyla asmenimis, atveriant ir priimant jų požiūrius, išeinant už savęs į juos. Užtat ir iškyla išsiaiškinimai.
• yra Dievo kampas Dievo šokyje
• Dievo savastis: "Aš esu Dievas", "Tu esi Dievas", "Tai yra Dievas".
• yra Dievas apimtyje, taip iškyla
• Asmenys yra Dievas apimtyje; nulybės atvaizdai yra apimtyje Dievas (dvasia) už jos; tai labai glaudžiai susiję. Apimtys yra Dievo paneigimas... tad kas yra gerumo atvaizdai, didėjantis ir mažėjantis laisvumas... ? Tai yra paneigimo paneigimas.
• Asmuo ir apimtis išsako santykį su Dievu: are esame (vienų) viena? ar ne viena?
• Asmuo ir apimtis yra santykiai tarp Dievo ir NeDievo. Yra keturi santykiai: God/Everything, I/Anything, You/Something, Other/Nothing.
• Asmuo yra nežinojimo ir žinojimo apimtys. Jisai nežinojimą ir žinojimą išskiria, taip pat ir sieja.
• Asmenys iškyla apimtyse išskiriant mylintį ir mylimąjį, suvokiantį ir suvoktąjį, žinantį ir žinomąjį, nežinantį ir nežinomąjį, trokštantį ir trokštamąjį.
• yra troškimas, Dievo atvaizdas
• vienumo raiška, tad Dievo raiška, tad Dievo atvaizdas, lygmuo, troškimas.
• Asmenys yra troškimai, tačiau juos nusako, apibrėžia netroškimai, jų savastys, jų papildiniai, tai kas jie nėra. Dievas yra savarankiškumas, kurį nusako kūno poreikiai. Aš esu užtikrintumas, kurį nusako proto abejonės. Tu esi ramumas, kurį nusako širdies lūkesčiai, tad tu esi riba tarp to, kas manyje ir kas už manęs. Kitas yra meilė, kurią nusako valios klausimai, tad mylime Kitu.
• Troškimas yra asmens esmė.
• Dievas reiškiasi asmenimis: Dievas, Aš, Tu, Kitas - o mes esame jo atspindžiai. Mus sieja pasivaikščiojimai medžiais.
• yra Dievo būklė, jo prielaidos
• asmuo yra ne Dievas, Dievo neigimas
• God is prior to Person, subsequent to Person, and in the various Persons. God is thus Everyone.
• relate God's being beyond us and within us, in System
• Scope and Person express the same, but using opposite words, giving them opposite meaning. Scope is NotGod beyond God. Person is God within NotGod.
• Kiekvienoje apimtyje galime įžvelgti Dievą kaip asmenį arba neįžvelgti - lieka apimtis.
• The Persons are indicated by emphasizing Who or What in Person or Scope where Person is Who in What and Scope is What for Who.
• Person is the viewer. Scope is the sense in which suppositions are the same or different - (the property of) everything as a required concept. The scope indicates the domain within which the truth is manifest so that what is and what seems are the same.
• is God in NotGod and thus the context for the potential of God
• defines the Existence of God, which is God's potential in God's Nonexistence
• is what is prior to the arisal of God, in that it is God in NotGod.
• Person is that which is even when it is not. If God is not, then God is Other. If Other is not, then there is only God.
• Dievas apibrėžia save išsakydamas savo prielaidas
• Self assumes Person and Scope as complements
• Person in Scope is the potential of God.
• yra Dievo savybių paneigimas
• Negation of Unity of Representations of Nullsome
• are distinct because of God's properties.

Kaip išgyvename asmenis?

• Asmenis išgyvename požiūriais. Užtat Kitą išgyvename Tavimi ir Savimi, ir Tave išgyvename Savimi. O Dievo neišgyvename, nebent kada atsisakome požiūrio.
• Asmenys yra apibrėžti iš santvarkos išeities taško (žinojimo apimtimis) tačiau juos klausimais išgyvename iš už santvarkos esančio išeities taško.
• Asmuo išgyvena sąlygas (žinojimą, pasąmonę) kaip savastį, kaip savo ryšį su savimi. Sąlygų apimtis apibrėžia asmenį ir jo sąmoningumo lygį. Dievas išgyvena tiesiogiai, be savasties. Požiūrių skaičius nusako netroškimą, kurį išgyvename atjausdami.
• Dievas jokio požiūrio neišgyvena.
• Aš išgyvenu savastį (požiūrį - padalinimus),
• Tu išgyveni savasties savastį (požiūrį į požiūrį - atvaizdus ir aplinkybes), ir
• Kitas išgyvena savasties savasties savastį (požiūrį į požiūrį į požiūrį - kalbas).

Asmenų rūšys

Kas yra lygmuo?

• is the assumption of negation.
• (of Person, of Definition of God) is a vantage point for taking up Questions or not. Level allows for the Attribution and Negation of a Quality. Thus Level is essential for God's negation both through the qualities of his presence (God) and his absence (Everything). Thus the levels themselves are given by combinations of the attribution and negation of his presence and absence.
• At each level, NotGod imposes itself, but God allows for it and is compatible as an alternative, thus ever allowing for Freedom.
• tai, ką skiria požiūris

Kaip atsiskleidžia asmenys?

• Asmenys atsiskleidžia savo nežinojimais, savo tyrimais, kuriais išgyvena atitinkamas apytakas. Savo tyrimais kartu atskleidžia savo prielaidas.
• Asmenys vis artimiau išgyvena gyvenimo lygtį. Gyvenimo lygtis (Dievas, gerumas, gyvenimas, amžinas gyvenimas) yra iš vidaus išgyvenama keturiais asmenimis: dvasia (Dievu), sandara (manimi), atvaizdais (tavimi), vieningumu (kitu). Tad kiekvienas asmuo išgyvena savaip tą visus asmenis apibrėžiančią gyvenimo lygtį.

Keturi asmenys

Yra keturi asmenys: Dievas, , Tu, Kitas.

Tarpusavio santykiai

Gyvenimo lygties lygmenys - buvimas viena

• Dvasia (Dievas)
• Sandara (Aš)
• Atvaizdai (Tu)
• Esmė (Kitas).

Gyvenimo lygties lygmenys. Amžino gyvenimo išreiškimas Dievo trejybe. Dievo išvertimas.

• Dievas
• Dievas Dvasia - išmintis - Aš
• Dievas Sūnus - gera valia - Tu
• Dievas Tėvas - Dievo valia - Kitas

Asmenų lygtis

• Dievas
• Gerumas (Aš)
• Gyvenimas (Tu)
• Amžinas gyvenimas (Kitas).

Suvokimo lygmenys, buvimas ne viena, asmens iššaukti santykiai

• Suvokimas
• Savęs suvokimas: Aš išverčia Dievą.
• Bendras suvokimas: Tu suveda Dievą ir Mane.
• Susikalbėjimas: Kitas atskiria Dievą ir Mane, užtat parodo jog Dievas viršesnis, nes būtent jisai rūpinasi Kitu.
• Aš esu santykiai su Dievu,
• Tu esi santykiai su Kitais.

Rūpinamės Dievu, Manimi, Tavimi, Kitais. (Tai Minčių sodo veiklos)

Dievas yra Asmens ir Dvasios vienumas. Kitas yra Asmens ir Dvasios atskyrimas, juk Kitas atskiria dvasią nuo dvasios. Aš ir Tu esame tarpiniai slenksčiai. Būdami viena su Kitu mes naujai suvedame Asmenį ir Dvasią.

Asmeniui bene reikalingi visi asmenys: Kiti, Tu, Aš ir Dievas.

• Dievu asmuo išeina už savęs, tampa savo papildiniu, gali save mylėti.

Požiūriai - santykiai su santvarka

Požiūriai išsako mūsų išėjimą už savęs. Kitu visi santykiai tarp asmenų pilnai išsakomi požiūriais, taip kad Dievas (nežinojimas) yra požiūriu atskirtas nuo Manęs (žinojimo).

• Dievas žiūri pirmyn: amžinas gyvenimas, tai suvokimas, jog Dievas nebūtinai geras.
• Aš žiūri atgal iš lygties: gyvenimas, tai Dievo gerumas.
• Tu, tai šių skirtingų požiūrių sutapimas.
• Kitas, tai šių skirtingų požiūrių atskyrimas.
• Aš: esantysis (dvejybės langas: priešingybės gretinamos)
• Tu: žinantysis (ketverybės langas: kodėl)
• Kitas: atsakantysis (šešerybės langas: ...)

Asmenys (tiesos langai), tiesos atsiskleidimo pakopa iš žinojimo į nežinojimą:

• Kitas: išskirtinai supranta - visiška nelaisvė (atsakymas - įvykis, "kaip buvo" - gyvenimiškas)
• Tu: neišskirtinai supranta - dalinė nelaisvė (atsakymas - aplinkybės, "kaip būna" - buitinis)
• Aš: neišskirtinai nesuprantu - dalinė laisvė (klausimas - aplinkybės, "kaip būna" - egzistencinis) - žinau, ko neįstengiu, ko nesuprantu
• Dievas: išskirtinai nesupranta - visiška laisvė (klausimas - įvykis, "kaip buvo")

Asmenų tiesos, tai keturi išgyvenimo lygmenys:

• Dievo žvilgsnis
• Mano požiūris
• Tavo laikysena
• Kito vertybė.
• Dievas yra tiesos dvasia
• Aš esu sąvokos dvasia
• Tu esi žvilgsnio dvasia
• Kitas yra požiūrio dvasia.

Išeities taškai, savastis

• beyond system (Spirit) Activity
• beyond system, looking in (Structure) VantagePoint
• within system, looking out (Representation) Position
• within system (Unity) Perspective

Išeities taškas: Vantage is the structural context, the structural vantage point, that distinguishes a Person:

• God is beyond System
• I is beyond System, looking in
• You is within System, looking out
• Other is within System

Vantage gives the structural Level: Spirit, Structure, Representation, Unity

• Activity - God beyond the System
• Structure - I beyond the System, looking in
• Representations - You within the System, looking out
• Unity - Other within the System

Asmens požiūris išsako ką jisai žino:

• Dievo požiūris - žino viską;
• mano požiūris - žinau betką;
• tavo požiūris - žinai kažką;
• kito požiūris - žino nieką.

Ką asmuo žino, tai asmens prielaidos. Tad žinoti nieko - prieiti be nuomonių, kaip svetimas, kaip kitas. Tad asmenys (Dievas, Aš, Tu, Kitas) iškyla tiktai su ketverybe.

Sandaros išryškėjimas veikla. Visaregio sandai.

• Going beyond oneself
• Divergences
• Distinctions
• Divisions

Asmenys - Dievas, Aš, Tu, Kitas - yra apibrėžiami santvarkos pagrindu.

• Dievas yra pirm santvarkos, tad jisai viskuo atsiskyręs nuo savęs, esančio santvarkoje.
• Kitas yra būtent santvarkoje, tarp jos duženų. Tad Kitas nesiskiria nuo savęs ir gyvena tiesiogiai. Jo nežinojimas ir žinojimas sutampa.
• Kitaip tariant, Kitą nuo santvarkos skiria niekas, Tave skiria kažkas, Mane skiria betkas, ir Dievą skiria viskas.

Nuo santvarkos:

• Dievą skiria viskas
• Mane skiria betkas
• Tave skiria kažkas
• Kitą skiria niekas.
• Aš esu Dievas sąlygose.
• Tu esi sąlygos Dievui.
• Kiti yra sąlygos.

Sąmoningumo (nežinojimo ir žinojimo santykio) išsakymas požiūriais

• Dievas: Joks požiūris
• Aš: požiūris
• Tu: požiūris į požiūrį
• Kitas: požiūris į požiūrį į požiūrį.

Visas sąvokas dėliojant programine įranga TheBrain išskyriau keturias pagrindines sąvokas (1+4+6+1):

• unfolding
• structures for transcending (PrimaryStructures) "Mylėk Dievą"
• structures for engaging (SecondaryStructures) "Mylėk artimą kaip save patį"
• cohering.

Jos grindžia skirtingus supratimus. Bene atitinka keturias vienumo sampratas išsakančias valių santykius.

• unfolding - dvasia sąlygose
• transcending - sandara sąlygose
• engaging - atvaizdai sąlygose
• cohering - vieningumas sąlygose

Štai mintys, kaip šios sąvokos susijusios:

• Unfolding is that which God transcends, that which is going beyond him, just as he is beyond it. It is a parting of the ways of sorts. Engaging and cohering may likewise be related.
• Dievas man atsakė: you transcend when you love, and you unfold when you want to be loved.
• Cohering is to be connected in a way that does not want to be disconnected.
• unfold = to wish to be loved
• transcend = to love
• engage = to not hurt
• cohere = to wish to be not hurt
• unfolding = living beyond a system
• transcending = choosing to go beyond a system
• engaging = choosing to go within a system
• cohering = living within a system
• unfolding - Dievo šokis
• transcending - pasirinkimų malūnas
• engaging - žinojimo rūmai
• cohering - maldų mokslas

Troškimai - Dievo atvaizdai

• Kitas: Savarankiškas. (Trokšta nieko) Poreikiai: gerumas santvarkoje.
• Tu: Užtikrintas. (Trokšta kažko) Abejonės: Išėjimas už santvarkos.
• Aš: Ramus. (Trokšta betko) Lūkesčiai: Įsijautimas į santvarką.
• Dievas: Mylintis. (Trokšta visko) Vertybės: Dievas už santvarkos.
• “God is alone”: God's essence: God - God – EternalLife
• “Aloneness is God”: God's property (Alone): Everything – I – Wisdom
• “Assumption is Everything”: God's lack of property: Wishes – You – GoodWill
• “Everything is Assumption”: God's lack of essence: Love – Other – GodsWill

There are four properties of God (Everyone) and NotGod (Everything) because assuming is taking up a vantage point:

• being
• having properties
• not having properties
• not being
• Everything extends beyond every System, thus is the scope of NotBeing.
• Anything is not within any System, thus is the scope of not having qualities.
• Something is not beyond any System, thus is the scope of having qualities.
• Nothing is within every System, thus is the scope of Being.

Prielaidų rinkinys

One's Self is the assumptions one makes. There are two representations in terms of Questions (making fewer Assumptions) and Answers (making more Assumptions). God makes all assumptions, thus is both assumed and need not be assumed. We subtract assumptions to get I, You, Other. Everything makes no assumptions. We add assumptions to get Anything, Something, Nothing. The two sets of levels match because of the number of assumptions involved:

• GodsWill (GodTheFather) is Other's God and Nothing's God (Love)
• GoodWill (GodTheSon) is I's God and Something's God (Wishes)
• Wisdom (GodTheSpirit) is You's God and Anything's God (Everything)
• God is Other's God and Everything's God (God)

Assumption of God is manifest by negating nonassumption of God, that is, by Person's freely choosing God over themselves. The noninterference of assumption and nonassumption of one Person upon the next is the respect for their freedom. God, I, You, Other are contexts for Freedom:

• Arisal of God assumes I. I is even when God is not.
• Arisal of I assumes You. You is even when I is not.
• Arisal of You assumes Other. Other is even when You is not.

Thus levels of Nonassumption arise, because of the respect for Person that is separate, prior to the Person who provides their context. Yet for this same reason the Scope keeps getting narrower until finally Position and Perspective are separated by merely Nothing.

Asmenys ir pertvarkymai

• Pertvarkymai yra santvarkinis žinojimas, o asmenys yra žinojimas pirm santvarkos.
• Asmenys sieja, tai kas santvarkoje ir kas už jos. Pertvarkymų tvarkos išsako kas mąstoma, o asmenų poros išsako, kas mąsto. Santvarkoje nėra prieštaravimo, užtat ten yra mažoji tvarka, ji valdo didžiąją tvarką už santvarkos. Panašiai, atsakantysis asmuo yra santvarkoje, o klausiantysis asmuo yra už jos. Mažoji tvarka susiskirsto didžiąją tvarką.

Buvimo (žinojimo) ir nebuvimo (nežinojimo) santykis

God is Not NotGod: Where God is Definition (GoingBeyondOneself), NotGod is Self, System, Structure which God overcomes. This is how Person both is and is not. There are zero, one, two or three Perspectives:

• NotGod is Everything
• NotEverything is Omniscope
• NotWishes is PrimaryStructures
• NotLove is SecondaryStructures
• ką išgyvename kaip Aš, ar Dievo šokį? ar tai Visaregis? kaip tai suderinti su pasikalbėjimais?
• pirmines sandaras išgyvename kaip Tu (tai santykis su Dievu);
• antrines sandaras išgyvename kaip Kitas (kaip suprasti?);

Along with the three aspects of God there is the Self which defines God. This makes for four subjects to which the definition of God may be applied. They are:

• In the Scope of Everything, all things are separate, God is God. (God assumed) God as Self which defines God. God's presence as God - God – EternalLife. God is alone.
• In the Scope of Anything, one exception is not separate, God is Everything. (God not assumed) God as Self's quality which may go beyond Self. Everything – I – Wisdom. God who is understood as quality (GodTheSpirit). Aloneness is God.
• In the Scope of Something, one exception is separate, God is Wishes. (God not assumed not) God as lack of Self's quality into which God is going beyond Self. God who is understanding as lack of quality (GodTheSon). Wishes – You – GoodWill. Assumption is (defines) Everything.
• In the Scope of Nothing, all things are not separate, God is Love. (God assumed not) God as lack of Self into which God has gone beyond Self. God who understands as absent (GodTheFather). Love – Other – GodsWill. Everything is (knows) Assumption.

God beyond NotGod: Where God is beyond (before GoingBeyondOneself), NotGod is the Self (after GoingBeyondOneself) which is offered as a choice in contrast, and which is within limits (thus linked), whereas God stretches beyond any limits, before or after. This is how GoingBeyondOneself both is and is not. There are zero, one, two or three Contexts:

• NotEternalLife is Life
• NotWisdom is Anything
• NotGoodWill is Choosing
• NotGodsWill is Will

Mintys apie lygmenis

The six intermediary divisions (1-6) are perhaps sufficient to generate all structure, given everything. But to make that coherent, we need to add the asymptotic divisions, the nullsome (0) and the sevensome (7). I think that the point of the nullsome is God's transcendence, his going beyond himself. And the point of the sevensome is God's engagement, his will, his taking up the structure.

I think the point of life is that for the unfolding to cohere, then we must include the asymptotic divisions. Somehow they are inherent in life, where life is the fact that God is good, that everything has slack.

So I can update my list:

• 0) Everything's purpose = God's transcendence
• 1) Everything's unity as coherence = God's glory
• 2) Everything's existence as states = God's intention
• 3) Everything's participation as perspectives = God's example
• 4) Everything's information as qualities = God's love
• 5) Everything's continuum as conclusions = God's work
• 6) Everything's morality as structure = God's command
• 7) Everything's choice = God's engagement

Each of these is an expression of eternal life, unconditional life. The idea is that such life is possible within Everything only if through the good there is within, and that good can be only of God, the whole beyond the system. In this sense, life is the fact that God is good.

perhaps:

• coherence is the unity of representations
• states are the existence of representations
• perspectives are the participation of representations
• qualities are the information of representations
• conclusions are the continuum of representations
• structure is the morality of representations

Each of these is split because of representations. But perhaps purpose and choice cannot be split into representations. In other words, they might not be of the system, only of the spirit. The system is that for which there are representations.

Note that there are six representations of Anything, and only four for Everything and two for Slack. Life is the coherence of Anything, that is, Life is the unity of representations of Anything. Also, I'm thinking that Anything may have a purpose, unity, existence, etc. So these might be for "conditional life", but we can choose "unconditional life", but only from the vantage point of Everything and "good", where "God is good". That is, we must think of Anything as Everything plus Slack, perhaps if "conditional life" is to be "unconditional life".

• 0) Everything's purpose = God's transcendence
• 1) Everything's unity as coherence = God's glory
• 2) Everything's existence as states = God's intention
• 3) Everything's participation as perspectives = God's example
• 4) Everything's information as qualities = God's love
• 5) Everything's continuum as conclusions = God's work
• 6) Everything's morality as structure = God's command
• 7) Everything's choice = God's engagement

On the right hand side, we have a variety ways of expressing "eternal life", unconditional life. Life given by one who loves us more than we love ourselves, who wants us to be alive more than we can even understand.

On the left hand side, we have ways of expressing Everything as a stage for life. The purpose of this stage, 0), is that God go beyond himself, transcend himself. The ultimate choice of this stage, 7), is that God engage it. But the stage itself is defined by 1-6.

I suppose the question is, to what extent can there be life without purpose or choice? Such a life I expect must be centered around morality. It holds for an Anything. Perhaps that Anything must entertain and develop a relationship with Everything (in that Anything is Everything plus Slack). But the Anything can stand on its own for quite some time. So that would be an interesting model, that this is like a game, where Anything stands on its own for as long as it can, until its relationship with Everything becomes explicit. But that may not be bad at all, either. Both are good in their way, I think.

Perhaps it has to do with which has primacy - God within us, or God outside us. We start out with primacy for that within us, but at a certain point we may hand it over to that outside us.

• Defining "I" as what is left when I remove everything else, notably, my environment. And so it especially includes my will and roots everything in it.

Santykiai tarp asmenų

• Tu išsiskiri nuo Kitų; Aš išsiskiriu nuo Kitų; Aš nuo Tavęs; Dievas nuo Manęs; Dievas nuo Tavęs; Dievas nuo Kitų.
• Tu išreiškiamas Kitais; Aš Kitais; Aš Tavimi; Dievas Manimi; Dievas Tavimi; Dievas Kitais.
• Tu remiesi Kitais; Aš Kitais; Aš Tavimi; Dievas Manimi; Dievas Tavimi; Dievas Kitais.
• Tu atjauti Kitą ir t.t.
• Tu išgirsti Kitą ir t.t.

Nutrukūs ryšiui, Tu tampi Kitu; Aš tampu Tavimi; Dievas tampa Manimi.

4 asmenys, 6 asmenų santykiai susiveda į 1 asmenį (kitą) žiūrintį iš šalies - tai asmuo susijęs su dviem asmenimis, išsakytas jų santykiu

Atrinkau savo filosofijos išsiaiškinimus kaip nors mininčius Dievą. Jų gavosi koks šimtas, maždaug pusę visų. Juos rūšiavau pagal tai, kaip mane veikia ryšium su Dievu. Susidarė maždaug trisdešimt rūšių. Įžvelgiau, jog išsiaiškinimai lavina mano jautrumą, skatina gyventi bendru žmogumi ir išmąstyti proto ribų apibrėžtą Dievo požiūrį. Rūšis rūšiavau pagal asmenis: betarpiškai atjaučiantis Aš ir atjaučiamas Tu, netiesiogiai atjaučiantis Dievas ir atjaučiamas Kitas. Dievo veikla reiškiasi keturių asmenų lygiagrečiu išsivystymu, iš kurio kyla suvokimas, atjaučiančiojo asmens ir atjaučiamojo aplinkybių atskyrimas, ir netgi jų atskyrimas nuo atjautimo. Atrodo, kiekvienas asmuo taipogi sąmoningėja.

Pripažinti savo prielaidas

Acknowledge my assumptions Conversing with: unknown I wish to assume as little as possible. Thus I note the assumptions that I do make. I assume the possibility of God rather than reject that possibility. I assume the possibility of others. By recognizing these as assumptions, I do not take them for granted, but allow that they are simply assumptions, which may be wrong and may be questioned.59

Priimti į širdį

Take to heart Jesus's ideas Conversing with: spirit free of this world Love your enemy, give everything away, be true to your wife, pray in twos and threes, engage God.77

Acknowledging Scripture Conversing with: self-imposed assumptions I acknowledge that Scripture, such as the Gospels of Mark, Matthew, Luke and John, is the message of God intended for us to take to heart. I am attracted to what Jesus says, and I accept his logic. As a youth I read the Gospels, including the Sermon on the Mount, where Jesus says that if your eye causes you to sin, then you should pluck it out, for it is better to go to heaven without an eye, then to go to hell in one piece. Jesus' logic seemed clear and sensible. If I were not to follow it, then I would be denying him and denying Scripture.616

Lavinti jautrumą

Tune myself to my sweetheart Conversing with: mood My sweetheart is a great influence on me. I have every desire to be one with her. So I open myself to her values that I perceive. She loves to worship God and she is a patriot of Lithuania. I can be skeptical of all of that, but not when I think of her, and I am glad that it is what I truly wish to be a part of, too. She is beautiful and she makes me feel chaste, too, for I devote myself to her.71

Susitelkti, prisiversti, įprasti, skirti laiko

Dedicating my best hour Starting around 1994, when I started to work from home as a software developer, I made sure to start my day by working on my philosophy for an hour or two. Even later, as I struggled and failed to make a living from my lab, Minciu Sodas, I always dedicated my best hour or two to my philosophy. My best hour is in the morning, when my mind is fresh and uncluttered with concerns. I pray to God, do some calisthenics, eat breakfast, check my emails to keep them off my mind, and then apply my mind to my philosophy, preferably to the deepest question that I can. My goal is to get a new idea every day. Then I feel that my day has gone well and it doesn't matter what else happens. I typically continue by reviewing, writing and sharing my strategy for applying myself and making a living. As the day wears on, I make some effort to make a living. But I don't let that have my best energies. I believe that we all have a right and duty to spend one or two hours each day of our best time to apply ourselves and do what we were created and inspired to do.

Dedicate my mind Is God good? On Christmas morning once, in Lithuania, I was living in my parents' office, and I thought about God. I realized that there was God outside us and God inside us and they must be the same God, but how? I considered that God inside us is God in system, the Good. I put this together with what I had been considering from the Gospel of John, and realized that Life is the fact that God is good, that they are the same, but eternal life is understanding that fact, keeping them separate, so that God need not be good. So I dedicated my mind to what my heart believed was important. I matched my personal intuition with a statement that I felt must be meaningful. This let me observe and engage a paradox which in a way I resolved. 2257

Take a long walk Sometimes I set aside a day, often Sunday, for an excursion by bus and/or a long walk. I may bring along a philosophical problem that I work on, along with relevant diagrams or notes which I add to along the way. On such trips I often try to spend time with God, too. The trip helps me spend longer time on a problem, wrap my mind around it, clears my mind a bit, perhaps includes some random inputs or insights, helps me feel peaceful and reach deeper into my feelings, balance them out.1700

Atune my mind In 2000 or so, I noted eight areas in my personal life where I wanted to improve myself: Be with God, foster my conscience, foster my willpower, foster my stewardship, be curious, serve others, support others' endeavors, be successful. Each morning, after I prayed, I would run through each of these and imagine how I might do that during the day. I didn't try to plan to actually do them because it would be too contrived to carve out so much time. Rather, I would imagine how I might do that, and then during the day I would be open to similar opportunities and seize them. Over several years this helped me change in these ways and I felt better about myself. Afterwards, I gave up this practice because it had achieved its purpose and it took up time, perhaps twenty minutes. 2259

Būti pažeidžiamam

Live independently Conversing with: life When I went to elementary school it was understood that I was best to address any troubles at school by myself, without involving my parents or teachers. I felt this way especially because I was younger than the other children as I had skipped kindergarten. During recess, I would venture out far into the yard, away from the teachers. Every so often, a troubled child would come and threaten me. Then I would ask God to save me. And always, some stronger child would come and protect me. When I was deciding what university to go to, I thought that it would be best to live away from home because I was very good and obedient and respected my parents' wisdom and experience, and I thought that I would best develop my own decision making if I lived independently. Looking back, I suppose that I learned the most from the many conversations that I had with my roommates.705

Stebėti save, permąstyti save

Recognizing influences on my perspective Conversing with: my own thinking I notice how television engrosses my thinking and how I am a freer person by not having one. Radio takes up mental bandwidth, too. The cultures that I have lived in have shaped my thinking of what's important. My efforts to link up with God have fostered my appetite for being with God.6

Pondering my own legends Conversing with: freedom As a child, certain mental events became reference points. The most significant was engaging God to let me think freely that I might pursue my quest to know everything. Another was in third grade, the day we came back to school from summer. A girl, Rachael Baca, was running around the field in new boots. She was kicking me, as if it was a way to show that she liked me. I wasn't interested. I told God, so this is what girls are all about? I don't want to be any part of this. God said, really? I said, yes, it's not sensible. But then, I thought, I was too harsh, too hurried. Maybe some day I will want to fall in love and have a family? So I told God, not for the next ten years, until I'm seventeen. But I wasn't sure if God heard that, if he and I hadn't already sealed my fate. As it turned out, for at least ten years, and more than that, I was completely incapable of talking to girls, but would regularly fall in love. I thought I was cursed. Perhaps in seventh grade, I told God that there was one reward I would ask for figuring everything out, and that was to have a sweetheart, the most wonderful, beautiful, good and true woman in the world. He asked, do you want her to be your companion in your work? And I said, no, I can do that myself. I just wanted to enjoy her. Truly, when I finished my quest to know everything, at the age of 44, I found her right away! It was if I could look at life and people differently. I am blessed. It was a long wait, but I'm glad.784

How one thought extends another thought In studying argumentation, I drew a diagram of how my principles unfolded in organizing my Minciu Sodas laboratory. I then considered the ways in which one thought extends another thought, especially on that part Z given by God. I related them to the twelve topologies.

Survey the evolution of a perspective Conversing with: goal of evolution As I analyzed the "ways of figuring things out", I noticed that several of them seemed to be dialogues with God or myself or others. Indeed, I saw that I could think of each of them as a dialogue with some quality. I went through my list of ways and wrote down the quality that I imagined it had me be in dialogue with. Then I grouped those qualities. I had a chart of the first 55 ways that I had noted, especially from my philosophical work, where I had organized them by how they had become relevant as my inquiry unfolded. After studying the ways in terms of their various aspects, I finally tuned into how the "conversant" evolved, from very abstract "inner depths" or "infinity beyond" to a full-fledged "human-in-general", as we presumed ever more aspects. The "human-in-general" conflates us with our conversant. I noticed then that at that point the conversant was no longer imagined, but became presumed, and so instead, the ways were dialogues with a shared conceptual language, which seemed to require us to presume God as well. (I realize now that this also marks the distinction between defining ourselves beyond any system and then defining the system that we are in.) We start to dialogue with our conversants' circumstances, consider them from God's point of view. Subsequently, I saw how the four tests for the heart and the world were bridges between us and our conversant, and how the ways related to structural questions were perhaps six groups of pairs of these four tests, and that taking up God's point of view was the ultimate way.790

Nusistatyti

Ask God to intercede Conversing with: hope By asking God to intercede, I figure out, what do I truly want? I and other prayed for Lithuania to become free of Soviet occupation and it came true! I loved a woman with all my heart, but I didn't think I should interfere with her free will, so I asked God to fulfill at least two of three wishes of mine, that she visit me, that she be happy and that she fall in love with me. And she did visit me and she was happy, but she didn't fall in love with me.714

Savarankiškai spręsti

Do not go along with God Conversing with: baselessness I don't always do as God has me do. In China, as I was writing up how to do the good will exercises, and I was engaging God for his help to work together, God told me to sit on the window sill. I did not want to offend God, but I thought that it was too much to ask of my faith. God was a bit miffed, and his reply was that this put our relationship in perspective. In Chicago, I prayed God that my friend David, who I was living with, not lose his home. God told me that he would stay there, and indeed I would live there with my sweetheart. Even so, I looked for another place to live, because I did not want to live there after it was confirmed sold. God was not mad at me. 726

Hold God's behavior to at least my own standard I loved a woman with all of my heart, but she chose to marry another man. I told God that I still loved her, but that for me to be true to pursuing her, I would have to kill this man. I told God that I wasn't going to do that. And so I told God that he owed me, for I had loved her so completely, and that I wouldn't love a woman unless I loved her more than I had loved this woman. Seventeen years later, unexpectedly, God brought me to such a woman! And I love her unreservedly, and God encourages me.1232

Making sense of a statement through personal intuition Is God good? I was contemplating God and the idea that he was both inside us and outside of us, yet the same God. I remembered an idea of Jesus from the Gospel of John and, in contemplating both, I made sense of its meaning: that life is the fact that God is good, uniting them, but understanding that fact, distinguishing them, is eternal life, by which God need not be good. I believed there was meaning in a statement, and by leveraging my personal intuition, I was able to get that meaning. I think that Father Dave Martin prepared his sermons similarly, relating his personal intuition to a passage from the Gospel, noting how it differed, and contemplating the difference.2258

Pasitelkti pasamonę, nuojautą, patirtį, išvadas

Artistic process Conversing with: subconscious Making my statue "Troskimai (Wishes)" and my video summary "I Wish to Know" spurred the breakthroughs by which I pulled together my philosophy, namely that the evolving structures show that God is Not necessary (rather than is). My painting of the muses of the days of creation showed me how their smiles grew ever more serious. Focusing on the differences between me and God reminded me of my childhood experiences.607

Structural aesthetics Conversing with: internal imagination I am sometimes informed by my own personal sense of what is attractive structurally. I sense that the foursome, the division of everything into four perspectives, is structured to favor idealism over materialism, and the human over the divine, so that How precedes What, Why precedes Whether, and the former shift precedes the latter shift. I've never quite confirmed that, but it just seems to my moral sensitivity the way those outlooks should fit together. Similarly, I understand that good and bad are opposites, but I generally don't think of them as equals, for example, thinking of good as refering to God beyond the system. Good may not be able to stand on its own, but there is a sense in which it doesn't need bad.639

Applying a structure Conversing with: applicability I knew that my mind could encompass six perspectives, but not seven or eight, as in the Lord's prayer, and this helped me figure out how to listen to God. I realized that if I tried to contemplate each line of the Lord's prayer, then this would overload my mind, flatten me out, and indeed I would find myself before God, as if in my world there was a rift that opened up above me.6

Tu

Būti atviram, įsijausti į kitus, palaukti

Invite all people Conversing with: God's will In my activities, I've tried to be and stay open to everybody and not be exclusive. I have tried not to worry about people's intelligence, competence, reliability, wealth or niceness. This has helped me to be more flexible with regard to what might happened, how things might develop, and be more appreciative as to what other people might contribute. It has also gotten me to develop relevant filters, such as expecting certain behavior. I've focused on "independent thinkers", expected people to be accountable to their own deepest value in life, or to engage me based on their own question that they wish to answer.699

Believing in believing in believing in believing Fostering the spirit amongst us. Create space to include everybody as they are, both actively immersed and passively reflected, alternatively, so God's spirit may speak through them.39

Accept everyone the same, as if God Conversing with: simplicity In accepting a person as myself, if they are God, I give them my full attention, and realize how surprisingly intelligent they are, or troubled or proud or dignified or harmonious. It makes whole the many things to learn.694

Wait Conversing with: associations I learned to wait sometimes, to give a chance for solutions to arise, for my unconscious to percolate or for the situation to develop. I learned to give God a chance. For example, I was living with David Ellison-Bey and his home was confirmed as foreclosed and then sold, and by law, I had to leave. I decided not to rush to leave, but waited to find a suitable place.690

Bus station lottery When I came to Vilnius, Lithuania in 1997, I enjoyed the Old Town very much, but every weekend I felt an impulse to get out of the city, have an adventure, get some exercise, and also, open up some time to be with God. I also wanted to get to know the country better. But I didn't like the pressure of planning ahead and sticking to a plan. So on Sundays I would go to the central bus station and look for which buses were duly leaving and choose from among them. I thought of this as a "bus station lottery". Bus tickets at the time were very cheap for me, so that for $2 or$4 I could travel for an hour or two or more. I could get off wherever I wanted to along the way. Meanwhile, I would read the cultural newspapers I brought, work on my philosophical notes and engage God a bit. I would get out somewhere, note the schedule of the returning buses, and go for a walk. It was a fun way of mixing things up.1922

Keep my mind as open as possible As a child, perhaps five-years-old, appreciating the concept of God, and of believing in God or not, I wondered if such a concept might interfere with my thinking. But I asked myself, which would close more doors in my thinking, to accept God or to reject God? I realized that to not reject God was to accept God as a possibility, and thus keep that more or less open either way, whether God was real. Although to accept God as a possibility was, I thought, to accept God as a reality, in that God is real, first and foremost, as a concept. But to reject God was to close that door completely. And so I chose to accept the possibility of God.122

Reading a book that somebody recommends I've learned quite a bit from several books that others recommended that I read. An IrDA member from Oregon introduced me to Christopher Alexander's "The Timeless Way of Building". It's a wonderfully poetic book and I rank Alexander along with Plato and Kant for his insightful theory and practice of pattern languages. Malcolm Duerod recommended that I read "The Shack", a book depicting God's relationship with himself as the Holy Trinity, but it got me thinking that, in my imagination, God is alone. June Terry recommended "A Purpose Driven Life" and I've just read the first chapter, but it made me realize that, as a child, I appreciated that my happy life did not come from my own merits, yet it was I who appreciated that, and I who decided to apply myself, and I who engaged God regarding that, as I myself thought best.1299

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

Compare perspectives Conversing with: dialogue I compared my answers to the 12 questions with what I imagine God answers to be. I realized that I live in circumstances but God does not; and that I myself wish for God to be, but God need not wish to be. My perspective sometimes differs from my parents' and other people's.593

Atjausti kitą

Take up another's perspective Conversing with: other's wisdom I imagined God's perspective to think that "days of creation" might mean "divisions of everything". I embraced Jesus' perspective such as "love your enemy" and "give everything away". I committed myself to my parents' perspective of living our Lithuanian identity and culture. I respected my childhood peers' perspective of the meaningfulness of being cool.596

Kitas

Suvokti pagrindus

What must I believe? Conversing with: my ability to believe As a child, I pondered, what must I accept and believe so that I don't go astray in my thinking? and think evil things? I thought I should believe, as Jesus teaches, to believe God, and then also, to love my neighbor as myself, and for good measure, to believe that Jesus is God.1222

What does everything depend on? Conversing with: all that follows Jesus taught that the whole law and the prophets depends on "Love God with all of your heart, with all your soul, and with all your mind" and "Love your neighbor as yourself".1220

Acknowledging people's natural inclination Conversing with: people's inclinations In developing good will exercises, I learned that people who are riled about some surface subject typically aren't too interested in the deeper issue that fuels it. People, in general, aren't interested in whatever would make them more responsible, such as truly knowing everything or hearing from God.645

Jesus focused on what is natural Sometimes, as my debts grew, I would wonder if I should have foresworn from ever going into debt. However, I realized the positive aspects of my debts. And I recalled that Jesus discouraged saving, but had much to say about debtors, which he seemed to take as the natural human condition, and which makes sense, given that we're created by God and raised by our parents.110

Turn a question on its head Conversing with: circumstances Given a question, such as, Why is there evil? I may invert it, assume "there is evil" and ask, What does that say about God? Rather than pretend that there is no evil, or that it only appears to be evil, or presume that God is good, I allow myself to think more simply that God isn't primarily concerned with evil, that God wants absolutely all of the good, and is willing to allow for evil if that's what it takes to include every least bit of good. In this way, I can say that there is some good that comes with evil, yet there is other good that need not, and so evil is not necessary in general.77

Identifying the issue Conversing with: conditionality I may solve an issue by appealing to the heart of it. For example, I may wonder whether God would let me hear him, whether God would allow for that. Yet of all the things that I could ask for, isn't that the most ordinary one for God to grant? If Jesus encourages us to ask God for things, then isn't this the one that he can't credibly deny me?652

Išsisakyti, susiderinti

Share what God says Conversing with: people's relationship with God Almost every morning I link up with God, listen to him and write down what he says. Sometimes I share that with other people. That helps me appreciate that a relationship with God is, it seems, most relevant on a personal level.781

Relate endeavors Conversing with: might In 2007, I asked participants of Minciu Sodas, my online laboratory, what did they want to achieve? Then I organized the endeavors with a diagram, a map, where broader endeavors led to narrower endeavors. The broadest endeavor I took to be God's endeavor, to reach the hard to reach.73

Ieškoti dėsningumo, nedėsningumo, priežasties, esmės

Acknowledge that God behaves inconsistently in Scripture Conversing with: God's truth I find it very freeing to note and consider inconsistencies in God's behavior in Scripture. I note that the priest Eli's sons were wicked, and God had them killed in battle, and the Philistines took the ark of Yahweh, and upon hearing that, Eli fell backward and died. (1 Sam 4) Yet the priest Samuel's sons perverted justice, and the people refused them, and wanted a king, and God granted them a king. (1 Sam 8) Or when Zacharias asks the angel Gabriel, "How can I be sure of this?", that his barren wife will give birth, then he is made mute until the child is born, because he did not believe. But when Mary asks the angel Gabriel, "How can this be?", that she will give birth to a child, being a virgin, then the angel explains how. (Luke 1) People draw conclusions from the Scriptures. They may not notice such discrepancies; they may not choose to notice them; and if they do notice them, then they may explain them away in many ways, so as to defend an idea that God is consistent. But given such discrepancies, I don't see how I can draw any conclusions, except that God's reasoning is hidden, or more constructively, that God is inconsistent, practically speaking, from our point of view. Ultimately, God does as God pleases, and God is free, and such a thought is freeing, whereas people are consistent, just as machines are consistent in their outcomes, and alcoholics are consistent in their goals. I've been taught that there are four Gospels so as to have different witnesses tell the same story and corroborate each other. But once I checked their versions of the Resurrection and was astonished to see that they differed in absolutely every fact: who saw Jesus first; how many people were there; where did that occur and so on. They disagree on absolutely every fact and are completely incompatible! Which typically would not be the case if they were lying or inventing. Which suggests that the Resurrection involved a total breakdown of time and space, whether real or imaginary. Noticing such difficulties supports my hope that the Scripture is a perfect text in that it transcends the particular wording or translation, but says something constructive to anybody who reads it in good faith. 764

Imagine that God is responsible Conversing with: God's wishes When my computer crashes, if I lose a letter or file, then I often stop and wonder, what was the point of losing that? what would God have me do otherwise? And so I try to make good of the loss, often thinking and writing more kindly, or focusing on the key point. In Chicago, when my boss told me he wouldn't give me more hours because I was unwilling to change my approach, then I considered, maybe God doesn't want me to have more hours there, which surprised him, as he was a devout Christian.76

Make sense of Scripture Conversing with: God's thinking I learn a different way of looking at things by trying to make sense of concepts from Scripture. 599

Consider how a word is used in other passages Is God good? Jesus in the Gospels seems to speak in a private language, a personal code, much as I think in my philosophy. I find that about a third of his sayings are unclear as to their meaning. I look for other passages where he uses the same word or image or idea and that helps me decode what I think he means. In the Gospel of John, I traced down that the "Son of Man" means one who is taught by man, and man teaches by making an example out of him. I did a comprehensive review of Jesus's words in the Gospel of John and how he uses and explains his words, I chased them down and found that they centered on doing the will of God, which is that we have eternal life. With further contemplation, I concluded that "life is the fact that God is good, but eternal life is understanding that fact, that God need not be good." Similarly, I've tried to decode Kant's Critique of Pure Reason and the beginning of Heidegger's Being and Time. As I do that, I look for approaches and structures that I myself have uncovered in my own thinking. I think a similar approach led to the decoding of the Rosetta stone and of the Egyptian hieroglyphics as well as many others.1725

Distill the essence *** What are the constituent elements? Conversing with: ideal interlocutor Good will exercises. Andrius's and God's answers to the 12 questions. Deep ideas in math, algebra. Doubts and counterquestions. The truth of the world proceeds from the truth of the heart.598

Contemplating revelation Conversing with: greater than human perspective I studied the Gospel of John to try to decode what he was saying, specifically in his "I am..." statements, but also more generally, for in that gospel he speaks as if in an algebraic code. He keeps defining abstract words in terms of other abstract words, on and on, and I chased them as if they were equations. At the heart of that seemed to be the will of God that we have eternal life. And that perspective helped me appreciate the tension between presuming God to be good or not. And thus I realized that life is the fact that God is good, which conflates God and good as if they were the same, but eternal life is the understanding that God does not have to be good, so that God and good are separate, and there is an eternal life in reconciling God beyond the system and good within the system.6

Įžvelgti dėsningumo pavyzdį

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

Compatibility with structures I know In Scripture I sometimes find references to images and numbers that bring to mind the conceptual structures that I have been documenting. I noticed how the seven days of creation could mean events for God, thus the seven divisions of everything, which they match in number. And so I think of creation as an operation +1 of reflection. And I notice with interest that the creations of the first three days are governed by the creations of the next three days, as noted by bishop Skvireckas in his notes to his translation of the Bible into Lithuanian. Similarly, I notice that Ezekiel's chariot of God is carried by four creatures, like the four representations of the nullsome, or the four representations of everything. I notice that there are 24 elders in Revelations. Such coincidences spark my mind and encourage me to think that I may be on track, overall.195

Diegti visuomenėje, dalyvauti bendrystėje

Apply my discoveries Conversing with: significance of knowledge I have not simply wanted to know everything, but also to apply that knowledge usefully. This has shaped the questions that I've chosen to take up. In 1995, encouraged by Joe Damal, I set upon applying my philosophy practically. I addressed situations where we believe one thing in our heart, and the world teaches us differently, and we feel riled. As I meant to lead and influence people, I sought for a way to pray to God that I might listen to him. With the good will exercises, I found ways to capture and express people's intution. In Lithuania, I needed a way to make a living, so I started up Minciu Sodas, a laboratory for independent thinkers, where I tried to make use of conceptual structures to structure our online space and activity. In fostering a culture of truth, I am sharing, documenting and structuring ways of figuring things out. My practical impulse has thus focused me on questions that engage what's at the heart of my personal life.775

Dialogue with those responsible Conversing with: concern In speaking with leaders of the Chicago Archdiocese's Office of Catechesis, I realized that in the mainstream churches I might best connect with those who love to worship God. 70

Gyventi bendru žmogumi, asmeniu

Desire to live as an example Conversing with: my destiny I wanted to put my philosophy into practice and so I started developing good will exercises to address situations where we are riled because we believe one thing in our hearts, but in the world it is otherwise. In pursuing this, I wanted to live as an example. After two years I stopped because I realized that being riled meant that my mind was thinking wrongly, and so why start from that and encourage myself and others to focus on that? Later, after I completed my video summary "I wish to know", I wanted to start a culture, but more and more I realized that it was not by living as an example to emulate, but by playing a role that God put me in a position to play.737

• Fichte - argument about the I.

2005.04.09 A: Koks ryšys tarp laisvumo ir dvasios bei sandaros? D: Dvasia gyvena per sandarą Ji gali sutapti su ja arba nesutapti.

2004.12.13 A: Kaip keturi atvaizdai susiję su susikalbėjimu? D: Aš noriu būti su visais, būti vienas su jais, juos mylėti. Tad tai yra meilės sąlygos. A: Kaip suprasti, meilės sąlgos? D: Meilei reikia, kad galėtumėme gyventi vienas kitame. A: O ką tai reiškia? D: Išeiti iš savęs, ir iš savęs į kitą, ir iš kito į save, ir iš kito. A: Ačiū. D: Myliu.

2014.06.17 D: Myliu tave ir atsiskleidžiu tau ir visiems asmenims. Tad suvok kaip atspindi asmenų atspindžiai į visas puses, tai mano atspindžiai ir jais švyti visos vertybės ir visi klausimai, o už jų visų esu Aš - esu Dievas, Aš, Tu ir Kitas, o jūs mano atspindžiai, tad suvokite mane kaip jūsų šaltinį ir jus kaip mano atspindžius, galinčius nuo manęs atitrūkti. O meilė palaiko mūsų vieningumą, ji kartu ir yra mūsų vieningumas. Jus visus myliu per amžius.

2014.06.19 Aš glūdžiu tavyje ir už tavęs ir savo sutapime bei atskyrime. Tai keturi asmenys. Tad suvok jų svarbą ir kaip jus kiekvienas šviesuolis suderina savo vertybe. Tai ir yra esmė.

2004.12.17 A: Koks ryšys tarp susikalbėjimo ir supratimo? D: Širdis trokšta susikalbėti, o supratimo lygmenų yra įvairių. Laiminu.

2018.12.06 A: Kaip susiję asmuo ir apimtis?

D: Asmenys iškyla iš mano sąmoningumo, man tiriant ar aš esu net ir kada nesu. Asmuo yra tai kas skiria mane pirm ir po išėjimo, tad apimtis yra mano savastis. O mano savastis keičiasi man sąmoningėjant taip kad mano pilnas sąmoningumas kaip toks atsiskleidžia tiktai Kitu. O jūs gyvenate daliniu sąmoningėjimu, Aš ir Tu. Tuo tarpu Kitas yra mūsų bendrystės pagrindas, mūsų visų sąmoningumo pagrindas.

2019.10.12 A: Kuria prasme asmenys išgyvena požiūrių lygtį?

D: Požiūrių lygtį išgyvena apimtimis. O apimtis nubrėžia požiūrių grandinės: joks požiūris viską, viengubas požiūris betką, dvigubas požiūris kažką, trigubas požiūris nieką. Nes viengubas požiūris yra gyvas ir tolydus, tačiau požiūriu į požiūrį jisai tampa nustatytas, o požiūriu į požiūrį į požiūrį dingsta ryšys ir lieka tik sandara. O toje sandaroje glūdi esmė.

`

#### Asmenys

Naujausi pakeitimai

 Puslapis paskutinį kartą pakeistas 2019 lapkričio 05 d., 13:59


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# Did Hertz discover the concept of frequency and if so, how did Doppler think of frequency?

I may not be understanding what a "Hertz" is but it seems to simply be one cycle per second. But would not Doppler have understood what frequency was decades before Hertz? Or was Hertz just the first to understand the e/m radiation had frequency just as sound does?

• Hertz is the same as cycles per second (cps), which was the unit name previously used in English-speaking countries. Karl Willy Wagner, appears to have been the first who proposed (in a 1918 publication) to name the unit of frequency after Hertz, without providing a rationale. In a committee meeting in October 1933 IEC adopted Hertz as the unit of frequency. This was confirmed when the full commission adopted the MKS system, including this unit name, in December 1935. Jan 21 at 8:25
• The "concept of frequency" was known in the ancient Greece and is actually credited to Pythagoras himself. Jan 21 at 14:27
• @AlexandreEremenko I would appreciate to see a source for that. Jan 21 at 14:28
• @AlexandreEremenko maybe you are referring to Pythagoras as in musical notes (Pythagorean scale). However we had to wait for Galileo to make the connection between musical notes and the frequency of vibration of a musical instrument. Jan 21 at 16:35
• hsm.stackexchange.com/questions/454/… Jan 22 at 0:47

Heinrich Hertz proved the existence of the electromagnetic waves predicted by James Clerk Maxwell's equations of electromagnetism.

It is neither for the discovery of frequency nor that EM had a frequency.

The concept of frequency is as ancient as the concept of time. It just indicates how many cycles there are in a given unit of time. Looking at the sun turn around Earth, astronomers in the past would have said that the frequency is 1 turn per 24 h. Even the Romans had a word for it frequentia which is the root of the English word.

Mathematically, the modern concept of waves was already fully established by the 18th century with the formulation of the wave equation.

Maxwell had predicted that light was a wave of oscillating electromagnetic fields as the equations of electromagnetism (EM) turned into a wave equation in the vacuum with the speed $$c$$ (speed of light). The idea of light being a wave was also not new (even Doppler insisted on it), as diffraction experiments in the 19th century showed it (see experiments by Thomas Young and Jean Arago).

Hertz was the one to produce the first experimental setup to create radio waves from electromagnetic principles (dipole antenna). Radio waves (RW) were also a new discovery at the time but Hertz proved that RW had the same speed and follow the same laws of refraction/reflection/diffraction as light. Light turned out to be an EM wave too but with a higher frequency than radio waves.

In 1960, during the Conférence générale des poids et mesures, the International Bureau of Weights and Measures (BIPM), made standard the use of Hertz to replace the previous unit of frequency, the "cps" (cycles per second).

Units are named after scientist in their honor but not because they discovered the units. For example, the gauss (unit of magnetic flux) is not named after Carl Friederich Gauss because he discovered magnetism. Sightings of magnetic rocks and the invention of the compass were centuries to millenia older. Gauss just did some important work on electricity and magnetism and the British Science Academy (or whoever invented it) named the unit in his honor.

Edit: Interestingly enough, with all that said, Carl Doppler avoided frequency as a variable when establishing the equations for the effect named after him. In his work Über das farbige Licht der Doppelsterne und einiger anderer Gestirne des Himmels he writes his equation in terms of periods (time to go from point A to B).

• Doppler didn't use the word Frequenz in his paper, but he did use Schwingungszahl, that has the same meaning... Jan 21 at 16:26
• @xxavier oh my bad, my German is awful. But if I understand correctly he does not use frequency as variable but the period. Jan 21 at 16:28

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# Linear Discriminant - Least Squares Classification Bishop 4.1.3

Pls. refer section 4.1.3 in Pattern Recognition - Bishop: "Least squares for Classification":

In a 2 class Linear Discriminat system, we classified vector $$\mathbf{x}$$ as $$\mathcal{C}_1$$ if y($$\bf{x}$$)>0, and $$\mathcal{C}_2$$ otherwise. Generalizing in section 4.1.3, we define $$\mathcal{K}$$ linear discriminant equations - one for each class:

$$y_{k}(\bf{x}) = \bf{w_k^Tx} + \mathit{w_{k0}} \tag {4.13}$$

adding a leading 1 to vector $$\bf{x}$$ yields $$\tilde{\mathbf{x}}$$.

And the Linear Discriminant function for $$\mathcal{K}$$ class is given by: $$\bf y(x) = \widetilde{W}^{T}\tilde{x}$$. The author progresses and presents sum of squares Error function as:

$$E_D(\widetilde{W}) = \frac{1}{2}Tr\{(\tilde{X}\widetilde{W} - T)^T(\tilde{X}\widetilde{W} - T)\} \tag {4.15}$$

My doubts are related to above equation 4.15.

Consider a 3-class system with only one observation, $$\bf{x}\in \mathcal{C_2}$$, my understanding:

1. Pls. refer $$\bf{Y}$$ in upper half of diagram. Will only $$val(\mathcal{C_2})$$ be positive: $$\mathbf{x} \in \mathcal{C_2}$$, $$y_{2}(\bf{x})$$ > $$\it{threshold}(\mathcal{C_2})$$. Is the value, $$val(\mathcal{C_k})$$, negative for other classes' Discriminant functions? If not, could you briefly explain the reason?
2. The error matrix, $$\bf{E}$$ is 1x3 matrix. $$\bf{E}^{T}E$$ will be a 3x3 matrix, with diagonal elements representing squared(Error) for a class. Does $$Tr$$ in 4.15 stand for $$trace$$ - sum of diagonal elements? If so, why do we ignore off diagonal error values/ why don't they matter?

P.S.: If my understanding is wrong/ grossly wrong, I'll appreciate if you point out the same.

1. We would like for (i.e., least squares strives for) $$\operatorname{val}(\mathcal{C}_2)$$ to be close to 1 and the others close to 0. But the values could very well be negative, positive, greater than 1, for any of the classes (the correct ones or not)! Our final classification though is dealt with as Section 4.1.2 explains (just after equation 4.9): the class with largest $$y$$-value wins.
2. Yes, here $$\operatorname{Tr}$$ means the trace. In "least squares," we're minimizing the mean squared error. It happens that the sum of squared errors can be written nicely as the trace of these matrices, but the incidental entries of the matrix off the diagonal don't concern us here.


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# Math Help - Help with square root without calculator

1. ## Help with square root without calculator

873595

I was not sure how to right this so i will also say it 87 radical 53595. I could do this with a calculator.

2. Originally Posted by MistaMista
873595

I was not sure how to right this so i will also say it 87 radical 53595. I could do this with a calculator.
First simplify a bit: $87\sqrt{53595} = 87\sqrt{9\cdot5955} = 261\sqrt{5955}$

Now, there are many methods you could use to obtain a numerical approximation of $\sqrt{5955}$.

If you know calculus, you can use the Newton-Raphson method to find the zeros of the equation $x^2 - 5955 = 0$.

Alternatively, try the Babylonian method: For $\sqrt{S}$,
1. Choose an arbitrary positive start value $x_0$ (try to pick one close to the root).
2. Let $x_{n+1}$ be the average of $x_n$ and $\frac S{x_n}$, i.e. $x_{n+1} = \frac12\left(x_n + \frac S{x_n}\right)$.
3. Repeat steps 2 and 3 until you reach the desired accuracy.
When choosing your initial value, 77 makes a good choice: $77^2 = 5929 < 5955 < 78^2 = 6084$. Good luck!

3. Originally Posted by MistaMista
873595

I was not sure how to right this so i will also say it 87 radical 53595. I could do this with a calculator.

The best manual method I have found is discussed here: How to Find Square Roots Without a Calculator - by E. Oosterwal

It is much like long division. Follow the example given. Then try your radical. It's really quite simple. No guess work involved.


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Zbl 1128.76029
Dunca, A.; Epshteyn, Y.
On the Stolz--Adams deconvolution model for the large-eddy simulation of turbulent flows.
(English)
[J] SIAM J. Math. Anal. 37, No. 6, 1890-1902 (2006). ISSN 0036-1410; ISSN 1095-7154/e

Summary: We consider a family of large-eddy simulation (LES) models with an arbitrarily high consistency error $O(\delta^{2N+2})$ for $N = 1,2,3,\ldots$ that are based on the van Cittert deconvolution procedure. This family of models has been proposed and tested for LES with success by Adams and Stolz in a series of papers, e.g., [Deconvolution methods for subgrid-scale approximation in large-eddy simulation, in: Modern Simulation Strategies for Turbulent Flow, R. T. Edwards, Philadelphia 2001, 21--41 (2001), An approximate deconvolution procedure for large eddy simulation, Phys. Fluids A 11, 1699--1701 (1999)]. We show that these models have an interesting and quite strong stability property. Using this property we prove an energy equality, existence, uniqueness, and regularity of strong solutions and give a rigorous bound on the modeling error $\left\|{\overline{u}-w}\right\|$, where ${\bold w}$ is the model's solution and $\overline u$ is the true flow averages.
MSC 2000:
*76F65 Direct numerical and large eddy simulation of turbulence
76D03 Existence, uniqueness, and regularity theory
76D05 Navier-Stokes equations (fluid dynamics)

Keywords: large-eddy simulation; scale similarity models; deconvolution; approximate deconvolution models

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Can I say “伤害人” in terms of hurting someone emotionally? Or is there another, better, way of saying this? For example, I'd like to say "最后还为了伤害他把这个秘密告诉给其他的家人" Is that a proper usage?
Chinese Grammar

03/18/19

#### Can you omit the “的” that is after the verb “举办”？

I know that this sentence is correct: 北京奥运会是2008年举办的。 But can you omit the “的” that is after the verb “举办”？ Like this: 北京奥运会是2008年举办[ ]。 I think, I have read some sentences that has omitted... more
Chinese Grammar

03/18/19

#### Can 有 be used to form present perfect tense?

One meaning of 有 is "have" i.e. possess. Can 有 also be used to form the present perfect tense as in "I have looked", possibly "我有看"? If so, then a follow-up question: what is more natural, using 有... more
Chinese Grammar

03/18/19

#### When to use 了 and 的?

了 is used after verb or sentence to indicate that something has been finished/done or something has changed. 的 is used in many cases, one of which is to indicate the speaker's modality of... more
Chinese Grammar

03/18/19

#### How to say "being" as in "Being jewish"?

I've always had some difficulty trying to translate the english "being" as in "being Christian" or "being American". I'd like to say "in the U.S. being Jewish isn't difficult." Should I say... more

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0

# How do i code Wait Until LocalPlayer Touches Brick?

I want to know how to do that.

0

you need an localscript inside the part you want to detect if touched and when you have it

you just need this code:

function Touched(part1) -- inside the brackets put the name of ur part
local h = part1.Parent:findFirstChild("Humanoid")
if h~=nil then
-- this is where your action goes
end

end

script.Parent.Touched:connect(Touched)

0

First we need the part, so you can create and edit it to be however you want

Next we need to start coding :)

Insert a local script and use this code:

script.Parent.Touched:Connect(function(hit) --Detect when the part is touched
--Detect if humanoid exists
if hit.Parent:FindFirstChild("Humanoid") then
--This code executes when the player touches the part
print("Player touched part")
end
end)

.Touched only runs when the part is touched by anything. Another part, or the player.

A local script only runs on the client so the server or other players cannot see it. If you want other players or the server to see it, you need to use remote events.

0

These 2 answers didn't help me it just executes a code when localplayer touches a block instead of wait until localplayer touches a block, I had to do a workaround myself and it took me 10 hours to do so... :(

local untiltouchblock = 0
function Touched(part1)
local h = part1.Parent:findFirstChild("Humanoid")
if h~=nil and untiltouchblock == 0 then
untiltouchblock = 1
end
script.Parent.Touched:connect(Touched)
repeat wait() until untiltouchblock == 1


text:
# 3.4: Conditional Probability

Difficulty Level: At Grade Created by: CK-12

## Learning Objectives

• Calculate the conditional probability that event occurs, given that event occurs.

Sometimes, we wish to change the probability of an event when we are bound to certain conditions. For example, we know that the probability of observing an even number on a throw of a die is (simple event ). However, suppose that we throw the die and the result is a number that is or less (simple event ). Would the probability of observing an even number on that particular throw still be ? The answer is no because with the introduction of the event , we have reduced our sample space from simple events to simple events. In other words, with the introduction of a particular condition (the event ) we have changed the probability of a particular outcome. The Venn diagram below shows the reduced sample space for this experiment given that event has occurred.

The only even number in the sample space is the number . We conclude that the probability that occurs, given that occurs is , or . We denote it by the symbol , which reads "the probability of , given ". So for the die toss experiment, we write

## Conditional Probability of Two Events

Definition Conditional Probability
If and are two events, then the probability of the event to occur, given that event occurs is called a conditional probability. We denote it by the symbol , which reads "the probability of given ."

However, we want to show a systematic way of calculating conditional probabilities. Take the ratio of the probability of the part of that falls within the reduced sample space (i.e., the intersection of the two sample spaces and ) to the total probability of the reduced sample space.

To calculate the conditional probability that event occurs, given that event occurs, take the ratio of the probability that both and occur to the probability that occurs. That is,

For our example above, the die toss experiment, we proceed as follows:

We use the formula,

and get,

Example:

A medical research center is conducting experiments to examine the relationship between cigarette smoking and cancer in a particular city in the US. Let A represent an individual that smokes and let represent an individual that develops cancer. So represents an individual who smokes and develops cancer, represents an individual who smokes but does not develop cancer and so on. We have four different possibilities, simple events, and they are shown in the table below along with their associated probabilities.

Simple Events Probabilities

Figure: A table of probabilities for combinations of smoking and developing cancer .

How can these simple events be studied, along with their associated probabilities, to examine the relationship between smoking and cancer?

Solution:

We have

A very powerful way of determining the relationship between cigarette smoking and cancer is to compare the conditional probability that an individual gets cancer, given that he/she smokes with the conditional probability that an individual gets cancer, given that he/she does not smoke. In other words, we want to compare with :

Before we enter our data into the formula, we need to calculate the value of the denominator. is the probability of the individuals who smoke in the city under consideration. To calculate it, remember that the probability of an event is the sum of the probabilities of all its simple events. Thus

This tells us that according to this study, the probability of finding a smoker, selected at random from the sample space (the city), is . Continuing on with our calculations,

Similarly, we calculate the conditional probability of a nonsmoker that develops cancer:

Where . It is also equivalent to using the complementary relation

So what is our conclusion from these calculations? We can clearly see that there exists a relationship between smoking and cancer: The probability that a smoker develops cancer is and the probability that a nonsmoker develops cancer is only . Taking the ratio between the two probabilities, which means a smoker is more than three times more likely to develop cancer than a nonsmoker. Keep in mind, however, that it would not be accurate to say that smoking causes cancer but it does suggest a strong link between smoking and cancer.

## Lesson Summary

1. If and are two events, then the probability of the event to occur, given that event occurs is called a conditional probability. We denote it by the symbol which reads "the probability of given ."
2. Conditional probability can be found with the equation .

## Review Questions

1. If and Find and .
2. Two fair coins are tossed. i. List the possible outcomes in the sample space. ii. Two events are defined as follows: Find and
3. A box of six marbles contains two white, two red, and two blue. Two marbles are randomly selected without replacement and their colors are recorded. i. List the possible outcomes in the sample space. ii. Let the following events be defined: Find and

### Notes/Highlights Having trouble? Report an issue.

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text:
# Time-Frequency Analysis and Continuous Wavelet Transform

This example shows how the variable time-frequency resolution of the continuous wavelet transform can help you obtain a sharp time-frequency representation.

The continuous wavelet transform (CWT) is a time-frequency transform, which is ideal for analyzing nonstationary signals. A signal being nonstationary means that its frequency-domain representation changes over time. Many signals are nonstationary, such as electrocardiograms, audio signals, earthquake data, and climate data.

Load a signal that has two hyperbolic chirps. The data are sampled at 2048 Hz. The first chirp is active between 0.1 and 0.68 seconds, and the second chirp is active between 0.1 and 0.75 seconds. The instantaneous frequency (in hertz) of the first chirp at time $t$ is $\frac{15\pi }{{\left(0.8-t\right)}^{2}}/2\pi$ . The instantaneous frequency of the second chirp at time $t$ is $\frac{5\pi }{{\left(0.8-t\right)}^{2}}/2\pi$. Plot the signal.

plot(t,hychirp)
grid on
title('Signal')
axis tight
xlabel('Time (s)')
ylabel('Amplitude')

### Time-Frequency Analysis: Fourier Transform

The Fourier transform (FT) is very good at identifying frequency components present in a signal. However, the FT does not identify when the frequency components occur.

Plot the magnitude spectrum of the signal. Zoom in on the region between 0 and 200 Hz.

sigLen = numel(hychirp);
fchirp = fft(hychirp);
fr = Fs*(0:1/Fs:1-1/Fs);
plot(fr(1:sigLen/2),abs(fchirp(1:sigLen/2)),'x-')
xlabel('Frequency (Hz)')
ylabel('Amplitude')
axis tight
grid on
xlim([0 200])

### Time-Frequency Analysis: Short-Time Fourier Transform

The Fourier transform does not provide time information. To determine when the changes in frequency occur, the short-time Fourier transform (STFT) approach segments the signal into different chunks and performs the FT on each chunk. The STFT tiling in the time-frequency plane is shown here.

The STFT provides some information on both the timing and the frequencies at which a signal event occurs. However, choosing a window (segment) size is key. For time-frequency analysis using the STFT, choosing a shorter window size helps obtain good time resolution at the expense of frequency resolution. Conversely, choosing a larger window helps obtain good frequency resolution at the expense of time resolution.

Once you pick a window size, it remains fixed for the entire analysis. If you can estimate the frequency components you are expecting in your signal, then you can use that information to pick a window size for the analysis.

The instantaneous frequencies of the two chirps at their initial time points are approximately 5 Hz and 15 Hz. Use the helper function helperPlotSpectrogram to plot the spectrogram of the signal with a time window size of 200 milliseconds. The source code for helperPlotSpectrogram is listed in the appendix. The helper function plots the instantaneous frequencies over the spectrogram as black dashed-line segments. The instantaneous frequencies are resolved early in the signal, but not as well later.

helperPlotSpectrogram(hychirp,t,Fs,200)

Now use helperPlotSpectrogram to plot the spectrogram with a time window size of 50 milliseconds. The higher frequencies, which occur later in the signal, are now resolved, but the lower frequencies at the beginning of the signal are not.

helperPlotSpectrogram(hychirp,t,Fs,50)

For nonstationary signals like the hyperbolic chirp, using the STFT is problematic. No single window size can resolve the entire frequency content of such signals.

### Time-Frequency Analysis: Continuous Wavelet Transform

The continuous wavelet transform (CWT) was created to overcome the resolution issues inherent in the STFT. The CWT tiling on the time-frequency plane is shown here.

The CWT tiling of the plane is useful because many real-world signals have slowly oscillating content that occurs on long scales, while high frequency events tend to be abrupt or transient. However, if it were natural for high-frequency events to be long in duration, then using the CWT would not be appropriate. You would have poorer frequency resolution without gaining any time resolution. But that is quite often not the case. The human auditory system works this way; we have much better frequency localization at lower frequencies, and better time localization at high frequencies.

Plot the scalogram of the CWT. The scalogram is the absolute value of the CWT plotted as a function of time and frequency. The plot uses a logarithmic frequency axis because frequencies in the CWT are logarithmic. The presence of the two hyperbolic chirps in the signal is clear from the scalogram. With the CWT, you can accurately estimate the instantaneous frequencies throughout the duration of the signal, without worrying about picking a segment length.

cwt(hychirp,Fs)

The white dashed line marks what is known as the cone of influence. The cone of influence shows areas in the scalogram potentially affected by boundary effects. For more information, see Boundary Effects and the Cone of Influence.

To get a sense of how rapidly the magnitude of the wavelet coefficients grows, use the helper function helperPlotScalogram3d to plot the scalogram as a 3-D surface. The source code for helperPlotScalogram3d is listed in the appendix.

helperPlotScalogram3d(hychirp,Fs)

Use the helper function helperPlotScalogram to plot the scalogram of the signal and the instantaneous frequencies. The source code for helperPlotScalogram is listed in the appendix. The instantaneous frequencies align well with the scalogram features.

helperPlotScalogram(hychirp,Fs)

### Appendix – Helper Functions

helperPlotSpectrogram

function helperPlotSpectrogram(sig,t,Fs,timeres)
% This function is only intended to support this wavelet example.
% It may change or be removed in a future release.

[px,fx,tx] = pspectrum(sig,Fs,'spectrogram','TimeResolution',timeres/1000);
hp = pcolor(tx,fx,20*log10(abs(px)));
hp.EdgeAlpha = 0;
ylims = hp.Parent.YLim;
yticks = hp.Parent.YTick;
cl = colorbar;
cl.Label.String = 'Power (dB)';
axis tight
hold on
title(['Time Resolution: ',num2str(timeres),' ms'])
xlabel('Time (s)')
ylabel('Hz');
dt  = 1/Fs;
idxbegin = round(0.1/dt);
idxend1 = round(0.68/dt);
idxend2 = round(0.75/dt);
instfreq1 = abs((15*pi)./(0.8-t).^2)./(2*pi);
instfreq2 = abs((5*pi)./(0.8-t).^2)./(2*pi);
plot(t(idxbegin:idxend1),(instfreq1(idxbegin:idxend1)),'k--');
hold on;
plot(t(idxbegin:idxend2),(instfreq2(idxbegin:idxend2)),'k--');
ylim(ylims);
hp.Parent.YTick = yticks;
hp.Parent.YTickLabels = yticks;
hold off
end

helperPlotScalogram

function helperPlotScalogram(sig,Fs)
% This function is only intended to support this wavelet example.
% It may change or be removed in a future release.
[cfs,f] = cwt(sig,Fs);

sigLen = numel(sig);
t = (0:sigLen-1)/Fs;

hp = pcolor(t,log2(f),abs(cfs));
hp.EdgeAlpha = 0;
ylims = hp.Parent.YLim;
yticks = hp.Parent.YTick;
cl = colorbar;
cl.Label.String = 'magnitude';
axis tight
hold on
title('Scalogram and Instantaneous Frequencies')
xlabel('Seconds');
ylabel('Hz');
dt  = 1/2048;
idxbegin = round(0.1/dt);
idxend1 = round(0.68/dt);
idxend2 = round(0.75/dt);
instfreq1 = abs((15*pi)./(0.8-t).^2)./(2*pi);
instfreq2 = abs((5*pi)./(0.8-t).^2)./(2*pi);
plot(t(idxbegin:idxend1),log2(instfreq1(idxbegin:idxend1)),'k--');
hold on;
plot(t(idxbegin:idxend2),log2(instfreq2(idxbegin:idxend2)),'k--');
ylim(ylims);
hp.Parent.YTick = yticks;
hp.Parent.YTickLabels = 2.^yticks;
end

helperPlotScalogram3d

function helperPlotScalogram3d(sig,Fs)
% This function is only intended to support this wavelet example.
% It may change or be removed in a future release.
figure
[cfs,f] = cwt(sig,Fs);

sigLen = numel(sig);
t = (0:sigLen-1)/Fs;
surface(t,f,abs(cfs));
xlabel('Time (s)')
ylabel('Frequency (Hz)')
zlabel('Magnitude')
title('Scalogram In 3-D')
set(gca,'yscale','log')