Spirit

I apologize for this page. I intend to work on it eventually. In the meantime, you can perhaps prefer to look at this post, which describes some important stuff about it.

The spirit of a belief, any belief, can be described as an enthusiasm for that belief. In a fundamental way, at the same time, the spirit is, I think, an apprehension of that there are also other beliefs to stand for. That is, I believe that in one's spirit, one has one's personal self, which might resume to various different believes one can have.

To have a spirit of something is also inspiring for one's mind. That is, both right and left hemisphere type notions can, and is easily, anchored by a good spirit. But a spirit stands for anchorage per se, and tends, if not influenced by a seventeen, to render a four as enough for anchoring for them. ...

But the right hemisphere thoughts are anchored a bit indirectly, firstly in that the five (categories of expectation and so), which (like everything else) also includes a one factor, thereby has three as an in-between value; secondly it does so in that the four that preludes the five includes factors of two, either of which can probably be used with the four itself to create an in-between value of three.

But five is not the whole spirit, of a person. Rather, a person's spirit is this person's every establishment of five in any context. This includes, apart from five itself, any number of meaning steps from that person's five, i.e. seven, thirteen (personal spirit memory), thirty-seven, 151, 863 and so on (forever). It more or less also includes any multiple of a five factor that pertains to that person's establishment of of what s-/he (or it) wants and/or cares about or so.

With focus on the spirit as exactly five now, it can pertain to enthusiasm that is almost not established as personal. But still, people have spirits that do pertain to being their personal entity of life. It is to much extent, I believe, our, in this sense, basic spirits, respectively, that helps us focus on what we have to do in life, in order to adapt and go for what we care about.

I believe it can specify, or redefine, reality into individuality  -  that is specify the notions of life around it as interesting only to the extent they stand for separate entities of being, thereby creating the notion of there existing an environment with more than just what I've been calling oneness to it. At the same time though, the spirit doesn't generally act as though it was supreme to the extent that it should emphasize its 'specification' against oneness much without the consent of oneness itself. It thereby gets help from its soul not to be to little of modest for being that way.

In a sense, the spirit is our essence also of perception. Because our perception is based on the spirit in that it handles it as important for being real and alive, so to speak. that is, our spirit is real and alive in studying its environment! To the extent our perception has a memory, perhaps that too is inked to a spirit's capacity to have one. That is, I believe the spirit can specify its own capacity to be part of reality as a whole and use that specification of partly itself to reinstate its interpretations. But I suppose that is far enough for a memory on its own accord. Instead, there can be a memory to a spirit to the extent, I guess, that it is linked to a personal memory, which can probably specify any belief that the spirit has a belief in. I.e. it can probably use thirteen categorical thought as its memory holder, i.e. personal memory. In cooperation the spirit five and the memory holder thirteen can even advance the memory-holding capacity from only four to four with or without one meaning step to it! I.e. it advances it from remembrance of belief to remembrance of belief and/or the spirit of that belief. The latter can probably, I feel, be linked to the personal recognition one can feel when one perceives something.

Most likely, I think, however, the spirit can to some extent mold itself with a notion of pretending insolence is worthy of trust. Because with some insolence insinuation to it, the spirit may be able to cause an extra specification of strictness to regard individuals and/or facts as being something to make certain what they actually are about. With this an  -  at least fairly, I think  -  ordinary spirit tendency might be into specification of the environment as into a view of such regards as a bit uninteresting unless its into separate entities. Together the two specifications can, I think, specify belief in uniform rules as uninteresting, less it is into making exceptions to those rules. To the extent, thereby, that the spirit of these two specifications also can act a meaning-step to and from such a belief, it thereby has a memory, I think, of spirit (five) as part of eleven (six plus five).

Associative feelings to what one perceives can hopefully be about that the spirit in that perception (as I have described above) has to it a clarity on what everything is about. That is it could be linked to three, perhaps.In other words, for well-working associations, perhaps one needs a five times three, i.e. a fifteen. But, I dare speculate, to the fifteen there would be trouble, fairly easily, with that its three (i.e. its clarity on what its all about) tends to be associated with the lowest notion of the spirit, i.e. with the workings of it that are pointlessly into the self, and thereby, I think, into discrimination (which could be more or less blind, I believe). Therefore, in order to keep the spirit and clarity together without this being pointless, perhaps one should build a meaning to it, which does as described here, and which yields a forty-three.