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Thursday, 26 February 2015

Natural Numbers and What I Find Them to Mean

Conceiving everybody and everything (including oneself and so) as one and the same can be called a oneness attitude (don't you agree?). In such an attitude we have that all must be treated equally, else one wouldn't treat oneself well. To the extent one yields to a rule that sort of categorizes for example oneself differently than others, there is another categorization in that attitude, such as a categorization into for example two categories, which is very unlike oneness. Two units of dissociation basically simply yields discriminating dissociation. Three units of it implies dissociating from and discriminating against dissociation and discrimination from the perspective of none-dissociation, basically. This relation either of the three units can have towards the other two. To the reciprocity of it, there is in some senses also destiny, I think; see also here. In that it is also very steadfast, i.e still not at all into humility, I think.

With one more unit of dissociation there, the forth of them dissociates from (and/or discriminates against) the other three, and the discrimination that there is to it, yielding some basic humility to it, I think. This relation either of the four units can have towards the other three. At the same time it also means each or either pair of two units to be found in it to discriminate against and dissociate from the remaining couple of them. This too can, I feel, yield humility to it all. Se also here, anyway. ,,, In a sense, though, the four ism I think, still only its component twos, and a fifth unit of dissociation is needed for making it into an entity itself that is a whole. Se also here. It is not without a seven, though, that the five itself becomes totally whole an entity of being whole, and so. See also here.

Six is into incomplete reciprocity of three. It thereby also tends to give justice away. It is  -  like four  -  in a sense only its components; but they are a three and a two, in its case. An eleven is needed for making the six an full entity in itself. See also here. Eight and nine are notions of triviality and of the extremes of being into separation and uniformity and dissimilarity, respectively. This I believe we use in our brains for keeping things clear about such things. See also here.

Any number higher than three represents an entity of something that can be strengthened by being a what I call a prelude to what I call a meaning step from it to the next level in the same series (which I have defined where the meaning-step link leads). In the list below, the next meaning step of each is indicated by an arrow and then a parenthesis.indicates each prelude number's potential next meaning step.

What the first meaning series' four first meaning-step numbers (i.e. five, seven, thirteen and thirty-seven) stand for is there in any entity of life in our sense, which I feel is something higher than a virus or prion. Either of those two could (and does often, I think) exist without the thirty-seven  -  the prion even without a thirteen. The types of beings that exist without any ability to replicate, they do not even need to have a seven to them. It is not true, however, that these spirits are always bad, or so. Indeed some of those might actually have many more steps of that first series.

We do not, at least on earth, have any creatures that do need to have more than those four steps the basic series to its basic being, though there obviously needs to be more to us, human beings, for example, in order for us to function, socially and otherwise. It is not only the further steps of that series that is needed for that, a human person can very much exist without that to his or her essence   - although it is that fist list that anchors in God  -  or so to speak.


Now, below is 's the beginning of the list,  where arrows indicate what that number can prelude:

      0. Negligence and/or Indifference
  1. God, Oneness and Soul
  2. Simple-Minded Discrimination
  3. Certainty, Destiny and God
  4. Notion of Experience, Belief or so → 5
  5. Spirit, Freedom and so (and/or, at the very worst, sadism about eternal evil) → 7
  6. Negligence and/or Injustice → 11
  7. Freedom, Care and Soul (and sometimes, tendency to view evil as good) → 13
  8. Heterogeneity → 10 or 17
  9. Homogeneity → 19
  10. Heterogeneity of Spirit (and/or, at worst, very evil lust for blackmail) → 14 or 23
  11. Falsehood and usually Impudence or so → 29
  12. Delusion or so → 15, 22 or 31
  13. Personal Memory and Wisdom → 37
  14. Heterogeneous Mutual Understanding, Tranquility and/or Yearning for Spite or Evil → 26 or 41
  15. Sincerity (and/or, at the worst, lust for extreme prejudice) → 21 or 43
  16. Self-Righteousness → 20, 25, 34 or 47
  17. Creativity and so → 53
  18. Prejudice and Injustice about Justice → 33, 38 or 59
  19. Objectivity, Utilitarianism, Logic and so → 61
  20. Faith (and/or, at the worst, extreme sadism against being oneself, and so) → 25, 28 or 67
  21. Maximized Belief in Justice and/or Yearning for Pretension of Evil or so-to-Speak Justice → 39 or 71
  22. (Tendencies of) Jealousy and so → 58 or 73
  23. Playing with Deviance or Conspiracy → 79
  24. Tendencies of Bitterness → 30, 44, 51, 62 or 83
  25. Bliss or so (and/or Sadism about Corruption) → 35, 49 or 89
  26. Decisive Subjectivity (and Usually Care to Realize Worth of Mutual Understanding) → 74 or 97
  27. Knowing What not to Know → 57 or 101
  28. Honesty and/or to some Extent Yearning for Evil as a Conviction → 35, 52, 82 or 103
  29. Plain Evil → 107
  30. Cocky Pride or so (and/or, at the worst, sadism about irreversibility) → 42, 69, 82 or 109
  31. Superficiality → 113
  32. Spite, Disbelief or so → 40, 50, 68, 85, 94 or 127
  33. Superficiality-Inclined Ostentation → 87 or 131
  34. Geniality or so → 106 or 137
  35. Good and Spirited Humility [and/or Yearning for the Spirit (and/or, at worst, the soul) to Be Evil Just the Same] → 49, 65 or 139
  36. Tendencies of Pragmatism → 45, 66, 76, 93 or 149
  37. Care about Who Is Virtue and Who Isn't  → 151
  38. Blatant Cynicism → 122 or 157
  39. Belief in Justice → 111 or 163
  40. (Sometimes Wheedling) Overconfidence (and/or, at the very worst, a deplorable and sensualistic sadism that I cannot quite describe) → 50, 70, 85 or 167
  41. Flexible Subjectivity (Care to Realize Worth of Heterogeneous Mutual Understanding) → 173
  42. Frivolity and/or Yearning to Make Such Frivolity Sticks as Reason to Believe in Oneself → 77, 78, 123 or 179
  43. Association Memory and Circumstance-Based Wisdom → 181
  44. (Tendencies of) Vitriol and Fancy for Potential Immorality as a Virtue → 55, 116, 146 or 191
  45. Homogeneity of Spirit or so (and/or, at the very worst, a deplorable hypocrisy sadism that I doubt it I can actually manage to describe) → 63, 95, 129 or 193
  46. Exaggerated Pride as if Moral → 158 or 197
  47. Belief in Oneself as Godly → 199
  48. Destructiveness of Superficiality → 60, 88, 102, 124, 141, 166 or 211
  49. Beatitude and/or Yearning to Make Soul Evil → 91 or 223
  50. Self-Important Attitude and/or a (Usually More or Less Deplorable) Sadism about Personal Being and Existence → 70, 98, 115 or 227 ...
It could go on forever. But I settle with this for my presentation. 

The "and/or"-phrases are about anchorage for evil interpretation of reality. Such anchorage is very important in that it changes  -  for the worse and very much  -  the essence of what that type of categorization means. These changes can come to be in otherwise qualities of soulfulness r at least spirituality due to that the quality of being able to criticize prejudice can be used for the sake of strengthening prejudice rather than weakening it. In numbers, the very basic way to strengthen the prejudice is to render it smart at anchoring the combination of prejudice with reciprocity, which creates smart fakeness, and sometimes very (or even extremely) severe development of prejudice.

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