Thursday, 26 February 2015

Interpretations of Natural Numbers

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
  1. Oneness (soul, peace)
  2. Duplicity, Danger and Indifference (oneness interrupted by being set as an alternative to itself, which otherwise tends to render oneness incomplete)
  3. Certainty; Realism, Karma (interruption of oneness interrupted, so oneness is saved)
  4. Double Standards (interruption of both oneness and such interruption itself at the same time)
  5. Emancipation (but sometimes - in bad cases - also attempted evil as if good)
  6. Negligence (certainty interrupted)
  7. Humility (but sometimes also tendency to view evil as good)
  8. Heterogeneous Basis for Thought
  9. Homogeneous Basis for Though
  10. Heterogeneity that disturbs care for peace (and sometimes also evil lust for blackmail)
  11. Falsehood and usually Impudence or so
  12. Delusion or so
  13. Self-Distance
  14. Heterogeneous Mutual Understanding, Tranquility and/or Yearning for Spite or Evil
  15. Thorough Emancipation (but possibly also lust for prejudice)
  16. Overdetermination
  17. Feelings
  18. Objectivity
  19. Objectivity and so
  20. Faith (but sometimes also self-centered evil as if a tool against evil itself)
  21. Thorough Humility
  22. Rankness
  23. Playing with Deviance or Conspiracy
  24. Sense of Responsibility
  25. Bliss or so (but sometimes also corruption and/or conspiracy)
  26. Heterogeneity of Self-Distance or so
  27. Knowing What not to Know
  28. Honesty (but sometimes to some extent also yearning for evil as a conviction)
  29. Enhancement of Evil
  30. Cocky Pride or so (but sometimes also sadism of not admitting it when things are evil or so)
  31. Superficiality
  32. Spite, Disbelief or so
  33. Vanity
  34. Condescending Attitude
  35. Good and Spirited Humility (but potentially also tendencies to make use of good for evil purposes)
  36. Tendencies of Pragmatism
  37. Care about Who Is Virtue and Who Isn't
  38. Blatant Cynicism
  39. Thoroughness of Self-Distance Subjectivity
  40. (sometimes wheedling) Overconfidence (potentially also having it care is not worth caring for)
  41. Flexible Subjectivity (care to realize worth of heterogeneous mutual understanding)
  42. Frivolity and/or Yearning to Make Such Frivolity Stick as Reason to Believe in Oneself (and sometimes also not admitting it when things are evil or so)
  43. Circumstance-Based Wisdom and so
  44. (tendencies of) Vitriol and Fancy for Potential Immorality as a Virtue
  45. Homogeneity of Spirit or so (but potentially also pretension that care should not be for all unless it generates cynicism or so)
  46. Dismissiveness, Dissipation or so
  47. Fault-Finding Oneness (basically creating duality of good right and evil)
  48. Destructiveness of Superficiality
  49. Beatitude (but sometimes also yearning to make soul evil)
  50. Self-Important Attitude and sometimes also sadism about rights to exist
Theoretically, the list goes on forever.

Anyway, the parenthesis-phrases with only lowercase letters 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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