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  2. Yep, It's totally illogical and ridiculous because essentially what's being said is......."nothing is identified as being nothing" Ego thinks being nobody is special and then subtly identifies as being nobody 🤣

  3. New Chapter in My Life: Habits and Disciplines

    Spiritual Warrior replied to Spiritual Warrior's topic in Self-Actualization Journals

    Habits & Disciplines Journey Entry #251 ~ Mon Oct 19 '26 I get so sick of myself just laying in my bed like a slurch, scrolling through on the Internet. OVer the past few years, this has gotten much better but there is still more to be desired. The frustrating thing is that my higher self wants to read books, wants to meditate, wants to have a clear head, but this lower consciousness mind likes to take over and run the show and it makes me do things that my Higher Self doesn't really want to do. I can see that they are pointless and by the way, not even that fun but for some reason I lose control and can't help myself. This is something to work on moving forward. Take a look at your wanting mind and don't give into the cravings, just observe what is going on. Daily goals: Make bed: 75 Take medication: 92 Shower: 92 Groom hair: 92 Brush teeth: 92 Floss: 0 Kriya yoga: 0 Porn free: 0 Ejaculation free: 0 Brush teeth before bed: 3 Wash face before bed: 3 Weekly goals: Workout 3x: 0 Give yourself a haircut: 4 Do laundry: 11 Clean room: 11 Clean car: 10
  4. @trenton No I don't agree with the bible either it is bullshit, but if we look specifically at the stage you are coming from, which is kinda stage red society, then stage blue would be a level above, which is more about God and praying to God and being moralistic, so you might have to do that for sometime, I had a stage where I went to church and listened to sunday service and it actually helped me a bit in that time that I needed it, even tho I found it a bit crap, I always still had a connection with God so praying to God isn't that crazy if you are spiritual. Till you get to stage orange which is about material success and then towards green which is more rebellion against capitalism, to yellow which is systems thinking and then purple "enlightened" stage.
  5. African countries that were ruled by France
  6. Immigration to Spain comes primarily from Latin America not from Africa like France, and even less from sub-Saharan Africa. Among the Maghrebian population in Spain the largest group is Moroccan which is also the Maghrebian population with the lowest crime rate in Europe. Above all this suggests that the French justice system is dysfunctional.
  7. Some of you need some good news, if you think back to even 2024 you had other Republicans in the news like DeSantis, Cruz, or Haley, today, no-one, not even Rubio is building any sort of backing for 2028, no one is standing out for the midterm races even. Obviously they'll pop up in 2028 but this is unprecedented, building an even small energized coalition takes a lot of time, Buttigieg, Newsom, Kelly, and Harris are still out campaigning and growing their following, no republicans are. Trump has ran for president since 2000 for example, took him 16 years.
  8. Guys, appealing to biblical morality isn't helpful. The Old Testament not only includes the ten commandments, but also ancient marriage laws. This includes marry the rapist laws in the book of Deuteronomy. https://bibleproject.com/bible/niv/deuteronomy/22/ If a man is found sleeping with another man’s wife, both the man who slept with her and the woman must die. You must purge the evil from Israel. 28: If a man happens to meet a virgin who is not pledged to be married and rapes her and they are discovered, 29: he shall pay her father fifty shekels of silver. He must marry the young woman, for he has violated her. He can never divorce her as long as he lives If we apply biblical morality consistently, then if I rape your daughter, she has to marry me. The problem with the ten commandments argument is that it is cherry picking. The Bible just as easily justifies murdering an intimate partner who cheats on you.
  9. Yes. 💯 percent agree. Entanglement is unavoidable in this conception no one ever conceived.
  10. Oh really , then why don't you interview him regarding weather his story was true or not .Or do your own reasearch. Also I am not talking about Victor Frankl at all . You assumed it incorrectly. I was talking about simple thing - Counterintuitive nature of life or Backwards law by Alan Watts. Search acceptance and commitment therapy on Google ,apply it that's it . No need to read complicated self-help books . Just apply basic principles. Don't chase success,chase massive action and effort . Here's the truth : You will never feel successful enough consistently no matter what you achieve . Better act wisely .
  11. The ego is very cunning though. It will attempt to then identify as 'nondual consciousness' often referred to as 'spiritual ego' Very rarely is this trick of the ego recognized. Ego = identification Disentangling from this whole identification misunderstanding is extremely rare.............like 1 in 950,000 rare it seems 😳
  12. @Ulax Nope I feel through it . I try to stop resistance to the anxiety and try to feel it on purpose when I am anxious .
  13. Does anyone even have a coherent personality? Or are they just good at hiding/avoiding their incompatible parts?
  14. This is a prime example of misunderstanding. Nonduality does not argue that self must disappear, nonduality is the understanding that there’s often a misunderstanding of what the self is and is not, and it’s the misunderstanding that “falls away” and not that the actual self must disappear. Assuming there is a self that can actually disappear would be like assuming there is a self that can experience it’s own absence, which it can’t. It cannot even experience its own presence either because that too is ownership, and a false claim. Self is totally present without a second. That’s what nonduality means. Self is here to stay, what “falls away” is the idea the self can be claimed or owned. When there’s no thought of a “my” self…..then what remains is Nondual self or Nondual consciousness, unbounded and unlimited by thoughts taking ownership of.
  15. It doesn't dissapear because it's not actually there.....it just seems like it is.....that's why this rare phenomenon is often described as an illusion! The program gets interrupted due to clearly seeing its not real. Similarly to recognizing Santa Claus isn't real........try all you want......Christmas is forever changed.....never to return the way it seemed when Old Saint Nick was thought to be coming to town 😉
  16. ChatGPT also for this one: Intuition, Mathematical Metatruth, and the Division of Cognitive Labour @Ziran There is an interesting distinction here between discovering something, experiencing something, and establishing something that other people can examine. These are not necessarily the same activity. A person may recognise a pattern intuitively long before they can explain it. Another person may be able to formalise that pattern mathematically without having experienced the intuition that originally made it interesting. A third person may investigate whether the resulting model corresponds to observable reality. None of these roles automatically replaces the others. 1. Intuition can discover relations without yet establishing their explanation Intuition is often treated as the opposite of rationality, but that is too simple. Intuition can be a form of rapid pattern recognition: a person notices relations among details without consciously reconstructing every step that led to the recognition. This can be useful for generating hypotheses, identifying overlooked connections, and deciding where to investigate further. However, recognising a pattern and explaining why it exists are different achievements. An intuitive impression can be meaningful without every interpretation attached to it being correct. That is why I find it useful to distinguish the information supplied by intuition from the model subsequently built around it. The intuition may be the beginning of an investigation. It does not have to carry the entire burden of proof. 2. The Arcturian, Pleiadean, and Andromedan model describes possible roles Taking these identities as relative models rather than literal claims about extraterrestrial beings, they can represent different ways of approaching knowledge. [] Arcturian: sensitive observation, intuitive recognition, and noticing patterns that are not yet formally explained. [] Pleiadean: direct impressions, experiential accounts, and material that may suggest new interpretations. Andromedan: alternative perspectives and possible explanatory frameworks that can be compared with other accounts. These are not scientifically established categories of people or sources of knowledge. They are a vocabulary for discussing different epistemic roles. The important point is that I can find an experiential account interesting without accepting every claim made by its author. I can use an impression as a possible source of information while leaving its proposed explanation open. In this sense, being a client of another person's work does not mean adopting their entire worldview. It means finding something useful in what they provide while retaining the freedom to evaluate the claims independently. 3. Science begins where the result can be examined beyond the original experience An experience belongs first to the person who experiences it. Its description can be shared, but another person does not automatically acquire the original experience by reading the description. Science addresses this limitation by developing ways to communicate and examine claims that do not depend entirely on reproducing the author's private mental state. Mathematical definitions, explicit assumptions, logical deductions, measurements, and reproducible procedures help make that possible. This does not mean that science has no use for intuition. Intuition can motivate the research, suggest a hypothesis, or guide the choice of what to examine. The scientific question is whether the resulting claim can be evaluated using methods appropriate to that claim. A mathematical theorem, an empirical measurement, and a report of a private experience therefore require different forms of justification. Their differences do not prevent them from informing one another. 4. A mathematical model can be a metatruth without being the whole truth Consider the Flower of Life as a geometric structure. Its geometry can be described through circles, intersections, distances, symmetries, and other mathematical relationships. Those properties can be examined independently of any spiritual interpretation. One can then investigate whether this geometry provides a useful framework for organising ideas about other systems. The result might be a mathematical model that offers coordinates, terms, relationships, and constraints for further intuitive or philosophical work. But a model of the geometry is not automatically a complete model of life, consciousness, or spirituality. A correspondence between two structures does not establish that they are identical or that one physically causes the other. The value of the model may instead be that it helps identify which interpretations are compatible with a given structure and which require additional assumptions. This is what I mean by a mathematical metatruth: a framework that can organise and check relationships across different interpretations without claiming to contain every detail of the systems being interpreted. The term is a philosophical proposal, not an established scientific category. 5. Simplification can increase clarity without eliminating complexity A map is useful partly because it omits information. A mathematical model can do the same. If a model retains the relationships relevant to a particular question, simplification makes those relationships easier to inspect. If it omits something essential to that question, however, the simplification becomes a limitation. The task is not to make the model as complicated as life itself. It is to determine which features must be retained for the model to be useful. This also explains why a mathematical model can take intuitive research quite far without replacing it. The model might identify a symmetry, reveal a missing relation, expose an internal contradiction, or suggest a new question. Someone working intuitively can then explore aspects of the subject that the formal model does not represent. The two approaches can exchange information without becoming equivalent. 6. Different domains can share a structure without sharing an explanation A relationship may appear in mathematics, religion, magic, psychology, and physical science. Yet its appearance in each domain can have a different meaning. For example, symmetry in geometry has a precise mathematical definition. Symmetry in a religious symbol may be an interpretive property. Symmetry in a physical system may be connected to measurable transformations and conservation laws. These uses can be compared, but they should not be conflated. A useful investigation asks which relationship is genuinely shared, what changes between domains, and whether the proposed correspondence produces any new insight or testable result. The shared structure may be informative even when the underlying explanations differ. This is one reason I prefer to separate the mathematical description from the interpretations attached to it. The separation makes comparison easier, not less meaningful. 7. Skepticism can develop rather than disappear There is a difference between rejecting a claim because it has not been adequately established and rejecting every possible version of the claim because its current explanation is inadequate. The first is a judgement about evidence. The second can become a restriction on further investigation. A mathematical framework may help refine skepticism by replacing a broad objection with a more precise question. Instead of saying that two ideas are inconsistent, we can ask which assumptions conflict. Instead of saying that a proposed possibility is impossible, we can identify the conditions under which it would or would not be possible. Instead of accepting an appealing interpretation, we can determine what follows from the model and what remains an additional claim. This does not require abandoning skepticism. It makes skepticism more discriminating. For example, the statement that a world without violence is impossible is stronger than the statement that violence occurs frequently in the world we observe. The second describes an observation; the first makes a claim about every possible world or social arrangement. To establish the stronger claim, one would need an argument that rules out all relevant alternatives, not merely examples of violence in existing societies. A clearer model does not guarantee that a peaceful society is achievable. It does, however, help prevent the familiar from being mistaken for the necessary. 8. The division of labour allows a larger investigation than one method alone A complex investigation need not be completed by one person using one method. One person may generate intuitive hypotheses. Another may study symbolic traditions. Another may formalise the relevant mathematical structures. Others may test empirical predictions, criticise the assumptions, or explore applications. The important question is how information passes between these activities. Intuitive impressions should not become established facts merely because they are compelling. Mathematical analogies should not become physical laws merely because they are elegant. Empirical findings should not be dismissed merely because they do not fit an attractive interpretation. Each contribution can remain valuable while being evaluated according to what it actually establishes. This makes collaboration possible without requiring everyone to share the same experiences, intuitions, or worldview. Conclusion I do not need to claim that an intuitive model and a mathematical model are equivalent in order to find their relationship interesting. Intuition can reveal possible directions. Mathematics can formalise relations and expose constraints. Science can investigate claims using shared methods of evaluation. Philosophical interpretation can explore what those findings might mean, provided that interpretation is not confused with the findings themselves. The mathematical model may be much simpler than the reality it helps us investigate. Its usefulness lies in the relations it makes visible, the inconsistencies it helps us locate, and the questions it allows us to formulate more precisely. The objective is not to replace intuition with mathematics or mathematics with intuition. It is to develop a framework in which different ways of investigating reality can contribute without being mistaken for one another. That is how a simplified model can become a powerful instrument for exploring complexity: not by containing everything, but by helping us distinguish what we know, what we infer, what we experience, and what remains possible.
  17. @Ziran this is also interesting: I am much more researching abstractly than doing it by intuition. I am very good in intuition - every day exercise of walking on street without looking, where I look backwards; many details and relations. Yet there are aspects.. Let's guess I am Arcturian, a model of reference (I have warnings against taking this literally) - there are Pleyadeans and Andromedans: - Arcturians do the sensitive-intutive work, but the final model is scientific, because we analyze the actual, scientifically available model, and bring the important deductions to this context, so that the final work is rather open and relies on them. - This makes me a *client* to Pleyadean and Andromedan - I like their direct sensitive impressions and videos, I can see they are true and some science can be done, but I don't actually like *every single claim that they are real*. Rather, Arcturians, Pleyadeans and Andromedans agree these are states of possibilities and relative models. This relates also here: - I am normally very aware and doing something in these mental realms where intuitions appear; - But for example, analyzing Flower of Life directly on intuition, bringing other such intuitions to life - it's not often what I do, to build big, consistent models solely on insight. It's a lot of work. - I am rather learning this, contemplating, but it's in scope of personal life experience, not so much in scope of science. Science is what everybody understands the same way - a fact which appears the same in magic, religion and math, in each case with different parameters. I am very much expecting that the actual intuitive work, a book containing purely mentally achieved complex pictures, is most often a work for someone else - it's important stream of data, but it's also very interesting to find out that mathematical basin of flower of life takes quite far. It's yet not equivalent model - while it gives a lots of terms, coordinates, relations for intuitive work; it's not the complexity of life but a simplified, analogous model, a mathematical metatruth. In material realm: it appears to be truth. In spiritual and psychological realm: it is rather a hidden metatruth, not directly visible, but helping to check the consistency, to move on, and to remove some doubts and scepsis, replacing it with more advanced forms. Most often my work removes the term that something is "inconsistent" around terms where little people fight and agress with their little lacks of mentality, such as telling that life without violence is impossible.
  18. I know I wasn't talking about you. I was talking about someone else. Forget it.
  19. Like "3 day operation" turning into 5 years with no end in sight. Or "we conquered Iran" for the 30th time? I didnt give a prediction I gave information about what is today.
  20. You hate all your female coworkers? Probably because you hit on them
  21. Today
  22. @Ziran ChatGPT specifically on your last answer and mine: The Map Does Not Contain the Territory: Recursive Structure, Observer Position, and the Limits of Mathematical Models The interesting problem with a mathematical model of a complex system is not simply how much information the model contains. It is what remains invariant when the model is applied at different levels of complexity. A model can be simple without being trivial. It can describe a relationship accurately without containing everything that participates in that relationship. And it can remain useful at a higher level without its original variables retaining exactly the same meaning. This suggests three distinct questions: [] What is the mathematical structure? [] What does that structure represent at a particular level? What additional information becomes necessary when we move to another level? Confusing these questions produces two opposite errors. One is reductionism: assuming that a simple model exhausts the reality it describes. The other is unrestricted interpretation: assuming that because a model is incomplete, almost any interpretation can be attached to it. A more rigorous approach avoids both. 1. Structural completeness is not descriptive completeness Suppose a model describes a system through six relative ranks. The model may establish how the ranks relate, how transitions occur, and how a reference position changes the interpretation of the other positions. That can be mathematically complete relative to its axioms. However, it does not follow that the model contains every possible state that can occupy those ranks. Consider an accounting model. Income and expenditure are opposite entries in a financial description. The relationship is useful because it allows us to reason about balances, flows, and changes in resources. But the accounting relationship does not tell us everything about the people involved, the purposes of the expenditure, the social consequences, or the subjective meaning of the transaction. Those details do not invalidate the mathematical relationship. They belong to a more detailed description. The same distinction can be applied to models of rank: a model may preserve the relationship between positions without fully specifying the things occupying those positions. 2. The observer is a reference position, not an exception to the model A recursive system becomes especially interesting when its description depends on the position from which it is examined. Imagine that a particular rank is treated as the centre of a local description. The surrounding ranks are then understood relative to that centre. Move the reference position, and the relative description changes. The underlying rule might remain unchanged even though the local interpretation changes. In mathematical language, we need to distinguish the structure from the coordinate system used to describe it. A change of coordinates does not necessarily change the object. Conversely, two descriptions that look similar are not necessarily descriptions of the same object: we must establish which transformations preserve the relevant relationships. This gives a precise question for a rank-based theory: Which properties remain invariant when the observer position changes, and which properties are relative to that position? The answer cannot be supplied merely by declaring that everything repeats. It must be established for each proposed relation. For example, if the distance between ranks is preserved under a change of reference, that is one invariant. If the identity of the central rank changes, that is a different property. If the meaning of a rank changes with the scale, then the model needs a rule describing that change. Separating these cases turns a general intuition about recursion into something that can be tested. 3. Recurrence does not mean identity A pattern can recur without reproducing the complete state in which it first appeared. A branching structure can repeat a branching rule while producing different branches. A feedback system can reuse the same equation while generating different trajectories because its initial conditions differ. A mathematical function can remain unchanged while its inputs and outputs occupy different physical contexts. This is the important distinction between repeating a rule and repeating an entire situation. For a recursive rank model, we could write: > S(n) = structural relations at rank n C(n) = contextual information at rank n M(n) = the model's description at rank n The notation does not itself prove that the system is recursive. It simply allows us to formulate the hypothesis. If the same structural rule applies at different ranks, we might express that as: > S(n + 1) = T(S(n)) Here, T represents the proposed transition between ranks. The central mathematical task is to define T and determine which properties it preserves. The contextual information C(n), however, need not be identical at every rank. It may introduce additional variables, constraints, interactions, or interpretations. Thus, even if the same structural rule applies repeatedly, we cannot automatically conclude that: > C(n + 1) = C(n) The recursive rule may remain stable while the system it describes becomes more complex. This is one way to understand how a small mathematical framework might be useful for studying a much larger system without claiming to contain the entire system. 4. Why a higher-level model cannot always be obtained by simple substitution Suppose a relationship is well established in one domain. Can it be transferred directly into another? Sometimes yes. Dimensional analysis, conservation laws, and many mathematical transformations provide rigorous ways to carry relations between descriptions. But sometimes the transfer requires additional assumptions. A relationship between income and expenditure, for example, can be used to describe a financial balance. Applying an analogous relationship to psychological or spiritual development does not automatically establish a corresponding law of psychology or spirituality. The analogy may suggest a research question. It does not yet establish the answer. To transfer a relation responsibly, we need to identify: [] The elements that correspond between the two domains. [] The relationship that is supposed to remain invariant. [] The conditions under which the correspondence holds. [] The observations that could contradict the proposed transfer. This approach makes it possible to investigate parallels between mathematical systems and spiritual traditions without confusing formal correspondence with empirical confirmation. A model can therefore be a starting point for research into a more complex system, rather than either a complete explanation of that system or an empty metaphor. 5. The centre can remain relative while the system continues to develop There is another consequence of observer-relative descriptions. A person can move forward in time, acquire new knowledge, and encounter increasingly complex situations while continuing to occupy a present reference position. The present changes, but experience is still organised around the present. This does not mean that time literally stops or that every moment is physically identical. It means that the description of change itself uses a reference point from which change is evaluated. A similar issue appears in scientific measurement. We can measure motion relative to a frame of reference without claiming that the frame is the absolute centre of the universe. The useful question is not whether a centre exists in every possible sense. It is what role the selected centre plays in the model. Does it define a coordinate origin? Does it establish a baseline? Does it determine the interpretation of positive and negative changes? Does it represent an actual physical state or only a convenient mathematical reference? These possibilities should not be treated as interchangeable. A theory becomes clearer when it specifies what its centre means and what changes when that centre moves. 6. Imperfection can be part of a model without becoming an excuse for inconsistency A model intended to describe imperfect systems does not need to assume that every state is optimal, balanced, or complete. It can represent deviations, errors, competing tendencies, and incomplete information. It can even investigate whether certain forms of balance emerge from opposing tendencies. But the presence of imperfection does not remove the requirement for consistency. If a model proposes a 50/50 relation, for example, it must specify what is being divided, what the two parts mean, and under what conditions the balance applies. A numerical ratio, a probability distribution, a geometric symmetry, and a philosophical contrast are different kinds of claims. They may be related, but the relationship needs to be demonstrated. This distinction matters because a model of imperfection should be capable of representing its own failures. If every contradictory result can be explained away as another expression of imperfection, then the model no longer distinguishes successful predictions from unsuccessful ones. A productive model must leave room for the possibility that a particular application is wrong. 7. A research programme can be rigorous before it is complete There is no need to choose between claiming that a mathematical framework explains an entire spiritual tradition and dismissing the framework because it does not explain everything. A more useful progression is: [] Define the mathematical objects and axioms. [] Derive the relationships that follow from them. [] Identify recurring structures and specify their transformations. [] Compare those structures with independently described systems. [] Separate formal correspondences from empirical evidence and personal interpretation. [] Expand the model when additional complexity requires it. Each stage has its own standards of success. A theorem can be mathematically valid without establishing a physical law. A physical model can be empirically useful without explaining every aspect of experience. A symbolic correspondence can be worth investigating without already being a scientific discovery. Keeping these standards separate does not make the research less ambitious. It makes it possible to pursue several levels of the problem without allowing a claim at one level to substitute for evidence at another. Conclusion A compact model can describe a recurring structure without containing every instance of that structure. The same relation may remain useful across different ranks while its context, interpretation, and practical application change. The key is to determine what repeats, what transforms, and what remains outside the model. That distinction opens a productive research direction: not merely searching for the same pattern everywhere, but identifying the precise conditions under which a pattern survives a change of scale or reference position. The strongest model is not necessarily the one that claims to explain everything. It is the one that makes clear what it explains, what follows from its axioms, what remains hypothetical, and what further work is required to connect its structure to the complexity of the world.
  23. ChatGPT also on this last one to @Ziran: The Architecture of Honour: Spiritual Taxes, Open Systems, and the Economics of Belonging 1. A community is more than the sum of its transactions A society is often described through its visible transactions: who pays, who receives, who owns, who works, and who has authority to make decisions. But transactions are only one layer of social organization. Before money can circulate reliably, people need some way to determine which arrangements they accept, which responsibilities they recognize, and which institutions they trust. These decisions establish the conditions under which economic cooperation becomes possible. This is where I see the connection between spirituality, honour, and the economic organization of a community. A community may share a scientific interest, a spiritual tradition, a mathematical framework, or a common goal. Its members do not necessarily agree about everything. What makes cooperation possible is that they establish enough common rules to work together despite their differences. The important question is not whether everyone possesses the same worldview. It is whether the community can preserve its ability to cooperate without requiring every participant to adopt the same worldview. 2. The spiritual tax as a model of value circulation Consider the idea of a spiritual tax. I am not using this expression to claim that spiritual activity automatically generates money or that a particular group has a legal right to collect taxes. I am interested in the underlying model of circulation. A community invests time, attention, knowledge, care, and material resources into activities that it considers valuable. Some of the resulting benefits remain within the community; others circulate outward. For example, a mathematical framework developed within a spiritual community might later become useful in education, computing, art, or scientific research. The benefit could be substantial even if the original work generated no direct financial income. We can therefore distinguish several forms of circulation: [] Material circulation: money, equipment, housing, food, and other physical resources. [] Knowledge circulation: ideas, methods, documentation, teaching, and discoveries. [] Social circulation: trust, recognition, access, cooperation, and opportunities. [] Personal development: skills, understanding, experience, and changes in how people approach their lives. These forms of value interact, but they are not interchangeable. A person may receive knowledge without receiving money. A community may gain recognition without gaining revenue. A practice may have personal meaning without producing a measurable scientific benefit. The model becomes useful precisely when we refuse to collapse all these outcomes into one imaginary account. 3. The double-entry principle of social responsibility Accounting provides a useful analogy. A financial ledger distinguishes actual transactions from estimates, expectations, and hypothetical future income. It does not allow a projected benefit to become an existing asset merely because someone believes the projection is promising. A social system needs a comparable distinction. Whenever a person claims that a community has benefited, we should ask what kind of benefit is being claimed and what evidence supports it. Whenever a person claims that the community owes something in return, we should ask what agreement or rule establishes that obligation. This gives us two separate questions: [] What value has actually been contributed or produced? [] What obligations, if any, were established in exchange? The answers need not be symmetrical. A volunteer may contribute substantial work without expecting payment. A paid worker may receive an agreed salary without acquiring ownership of every subsequent benefit. A teacher may provide knowledge without assuming responsibility for every student's future. The crucial principle is that the contribution and the obligation must each be evaluated on their own terms. An imagined benefit cannot establish an imagined debt. 4. Why recognition can become an economic problem Money is not the only resource that people compete over. Recognition, authority, credibility, access to influential people, and the right to define a community's identity can also become valuable resources. This creates an interesting situation: a discussion may appear to concern scientific truth while also functioning as a struggle over social position. For example, two people may disagree about a mathematical or spiritual interpretation. On the surface, the disagreement concerns the proposition. In practice, it may also affect whose work is trusted, whose terminology is adopted, and who is recognized as a contributor. That does not mean every disagreement is secretly motivated by status. Genuine intellectual disagreement is real and necessary. It means that an adequate social model should account for both the explicit subject and the incentives surrounding it. A scientific argument should be evaluated by its evidence. Attribution should be evaluated by the history of contributions. Access to positions should be governed by relevant criteria. Financial compensation should follow actual agreements. These are different problems, even when they occur in the same conversation. A community becomes more stable when it prevents success in one domain from automatically granting authority in every other domain. 5. Honour as a rule of membership rather than a claim of superiority The concept of honour can be interpreted in two different ways. In one interpretation, honour is a personal ranking: the honourable person is supposedly superior to the dishonourable person. In another, honour is a standard governing participation: the community defines the conduct required for a particular form of cooperation. The second interpretation is more useful for building institutions. A research group might require its members to document their work, disclose relevant conflicts of interest, distinguish hypotheses from established results, and correct errors when they are discovered. These rules do not establish that every member is morally superior to every nonmember. They establish the conditions under which the group can work reliably. Membership then becomes a question of compatibility with the group's actual practices. A person may be intelligent, sincere, and valuable in another setting while still being unsuitable for a particular project. Conversely, a person who disagrees with the group's preferred philosophy may be an excellent collaborator if they respect its working procedures. This is a more precise understanding of belonging than treating every disagreement as a judgment about someone's entire character. 6. Why a community does not need access to private thoughts One of the difficult questions raised in the discussion is how we can evaluate someone's intentions when communication is incomplete. Thoughts are not transferred directly from one mind to another. They are expressed through language, behavior, and other imperfect forms of communication. A statement is an abstraction of what a person intends to communicate. The listener then interprets that abstraction using their own experience and assumptions. Misunderstanding can therefore occur even when neither party intends to deceive. But this limitation does not mean that all communication is equally unreliable or that honest cooperation is impossible. It means that social systems should rely on observable conduct and appropriate evidence rather than demanding certainty about private intentions. Consider a person who claims to support a project. Instead of attempting to determine their complete inner motivation, the group can establish concrete responsibilities, deadlines, documentation requirements, and review procedures. If the person performs the agreed work, that is relevant evidence of their participation. If they fail to perform it, the group can respond to the actual failure without pretending to know every hidden reason. The same principle protects privacy. A community can evaluate whether someone follows its rules without demanding unrestricted access to that person's mind. 7. The difference between positive selection and negative accusation A community must decide whom to trust with particular responsibilities. It must also decide which projects deserve its limited resources. These are unavoidable selection problems. However, there is a significant difference between saying: “We have sufficient reason to select this person for this role,” and saying: “We have sufficient reason to accuse another person of wrongdoing.” The first is a positive selection decision. It requires criteria relevant to the role and enough evidence to justify the choice. The second is a negative allegation. It requires evidence appropriate to the seriousness of the allegation and the consequences it may have. A group can choose a collaborator because their skills, conduct, and objectives fit the project without declaring everyone else dishonest. Likewise, a community can refuse a proposed financial arrangement without proving that the person proposing it has malicious intentions. This distinction is especially important in a goal-oriented framework. Choosing where to invest energy does not require turning every rejected alternative into an enemy. A refusal can simply mean that the proposed relationship does not fit the chosen objective. 8. Goal-based logic and the problem of incomplete knowledge Goal-based reasoning starts from a practical difficulty: the future is not fully known. We cannot completely predict which research project will succeed, which collaboration will prove valuable, or which social arrangement will remain stable. Yet decisions cannot always wait until uncertainty disappears. A community must allocate resources, choose projects, and establish rules while some relevant information remains unavailable. This is not a defect unique to spiritual communities. It is a general condition of planning. A useful goal-oriented model therefore separates three things: [] The objective: what the system is attempting to achieve. [] The current evidence: what is presently known about the available options. The policy: what actions the system will take under different possible outcomes. The third element is particularly important. If the community can define in advance what evidence would justify continuing a project, revising it, or stopping it, it becomes less dependent on emotional reactions after the result is known. This also helps prevent a common error: interpreting every failure as evidence that somebody must have acted against the group. A project can fail because its assumptions were wrong, because circumstances changed, because resources were insufficient, or because the implementation was poor. Deliberate obstruction is one possible explanation, not the universal explanation. A robust system plans for failure without requiring a villain. 9. The thermodynamic interpretation: resources must be channelled The thermodynamic analogy becomes useful when we consider the finite resources available to any community. People have limited time, attention, energy, and money. Projects compete for those resources. Some activities produce results that support further activity; others consume resources without achieving their intended objectives. A stable system must therefore regulate its own expenditure. In a simplified model, let (R_t) represent the resources available at time (t), (I_t) the incoming resources, (C_t) the costs, and (G_t) the additional resources or measurable economic value generated during the period. Then a basic resource balance is: (R_{t+1}=R_t+I_t+G_t-C_t) This is an accounting identity, not a complete thermodynamic law. It also requires careful definitions to avoid counting the same value twice. Its conceptual value is that it forces us to ask what is actually entering the system, what is being consumed, and what remains available afterward. A community that continually spends its resources on internal conflict may have less capacity for research, education, care, or development. A community that channels resources toward effective projects may create opportunities for further cooperation. However, financial growth is not the only possible objective. A community may reasonably allocate resources to care, cultural preservation, or research that has no immediate financial return. The objective must be explicit before we can judge whether the circulation is successful. 10. Why imperfection must be part of the model A model that assumes perfect knowledge, perfect intentions, and perfect implementation is unlikely to describe an actual human community. People make mistakes. Communication is incomplete. Estimates change. Rules produce unexpected consequences. Even well-designed institutions require revision. This is where the idea of imperfection becomes more than a philosophical observation. A useful system must have a way to detect discrepancies between its expectations and its actual results. For example, a community might initially believe that a particular membership rule promotes trust. Later, it may discover that the rule excludes competent collaborators or rewards conformity rather than reliable work. The appropriate response is not necessarily to abandon the objective. It may be to revise the rule. The same applies to financial arrangements, scientific procedures, and methods of evaluating honour. A framework that cannot be corrected by evidence eventually becomes a mechanism for defending itself against reality. A framework that can incorporate mistakes has a better chance of remaining useful as circumstances change. 11. Infinity as a direction rather than a completed achievement The discussion of infinity introduces another useful distinction: the difference between an ideal and an achievable state. Suppose a community aims to become more knowledgeable, more reliable, or more capable of cooperating. It may improve continuously without ever reaching a state in which all knowledge is complete, all conflicts disappear, or every decision is correct. This can be represented through a simple iterative model: (x_{n+1}=x_n+\Delta_n) Here, (x_n) represents the current level of some defined capability, and (\Delta_n) represents the change achieved during the next step. If the increments are positive, the capability improves. But improvement alone does not establish that the system reaches a final ideal. For example, if the remaining error is halved at each step, (e_{n+1}=\frac{e_n}{2}) then the error approaches zero as a limit without becoming zero after any finite number of steps, provided the initial error is nonzero. This is one precise mathematical way to express the distinction between continual progress and completed perfection. It is not a proof that every spiritual ideal behaves this way. It is a model that can be applied wherever its assumptions fit. The philosophical implication is that an unattained ideal need not make the journey meaningless. A community can become more capable without claiming to have completed its development. A person can learn without claiming ultimate knowledge. A research programme can generate useful results while leaving important questions open. The limit gives direction; the current state determines the next action. 12. The relationship between spiritual symbols and mathematical models Spiritual traditions often organize experience through symbolic systems: cycles, ranks, oppositions, balances, transformations, and recurring patterns. Mathematics can help clarify the structure of these systems without automatically validating every interpretation attached to them. For example, a symbolic system may describe complementary forces. A mathematical model can investigate whether those forces can be represented as opposing variables, coupled processes, or transformations that preserve a particular quantity. The resulting model can be tested for internal consistency. But several distinct questions remain: [] Does the mathematical representation follow consistently from its definitions? [] Does it accurately describe the structure of the original symbolic system? [] Does the model correspond to measurable features of the physical or psychological world? [] Do the spiritual interpretations associated with it follow from the mathematical results? A positive answer to one question does not automatically answer the others. This separation is valuable because it allows spiritual traditions to be studied without requiring every narrative to be accepted as scientific fact. It also allows mathematical structures to be evaluated independently of the personal experiences that inspired them. The result can be a shared framework in which different interpretations are discussed while the mathematical claims remain open to verification. 13. The boundary between community autonomy and public accountability A community has legitimate reasons to define its own goals, membership criteria, and internal standards of cooperation. It can decide which projects to support, which interpretations to explore, and which collaborations to decline. However, internal membership rules do not automatically determine external legal rights or obligations. A community cannot establish that a person has committed a crime merely by excluding them. It cannot automatically claim ownership of another person's money merely because it considers that money morally connected to its work. Nor does an internal declaration of dishonour replace the evidence and procedures required for a legal allegation. This distinction protects the autonomy of the community as well as the rights of people outside it. The group can control its own participation, subject to applicable law and existing obligations. External disputes must be handled through the relevant agreements and legal processes. A well-designed community therefore needs both internal independence and a clear understanding of the limits of that independence. 14. The practical architecture of an honour-based community The preceding ideas suggest a concrete design. [] Define the objective. State what the community is trying to accomplish and which values it intends to preserve. [] Separate evidence categories. Distinguish mathematical results, empirical findings, historical accounts, hypotheses, and spiritual interpretations. [] Document contributions. Record who performed which work, without treating recognition as automatic proof of ownership or entitlement. [] Make financial arrangements explicit. Define costs, funding, compensation, ownership, and responsibilities before relying on them. [] Use observable criteria. Evaluate participation through relevant conduct and evidence rather than speculative claims about private thoughts. [] Allow uncertainty. Record assumptions, confidence levels, limitations, and alternative explanations. [] Make decisions reversible where possible. Use pilots, reviews, and staged commitments to limit the cost of mistakes. [] Permit disagreement. A person can challenge a proposition without automatically becoming an enemy of the community. [] Establish boundaries. Participation is voluntary, and the community can decline relationships that do not fit its objectives, subject to existing obligations and applicable law. [] Revise the framework. Rules should be examined when their actual effects contradict their intended purpose. This architecture does not require everyone to agree about spirituality. It requires sufficient clarity about how the community operates. 15. The deeper conclusion: honour is a property of the system as well as the individual We often discuss honour as though it were an isolated quality belonging to a person. But the reliability of cooperation also depends on the structure in which that person operates. A sincere person can work within a badly designed institution. An intelligent person can make poor decisions under unclear incentives. A group of well-intentioned people can produce harmful outcomes if its rules reward the wrong behavior. Conversely, clear procedures can reduce the damage caused by individual mistakes, misunderstandings, and conflicting interests. This suggests that honour should be examined at more than one level. There is personal conduct: whether someone keeps agreements, communicates honestly, and takes responsibility for their actions. There is institutional conduct: whether the rules are transparent, the decisions are accountable, and the same standards are applied consistently. And there is systemic conduct: whether the overall arrangement produces the outcomes it was designed to support. These levels interact, but none can be reduced entirely to the others. A community becomes more trustworthy when its institutions do not depend exclusively on finding perfectly trustworthy individuals. Conclusion: Building a system that can continue The deepest problem in spiritual taxes and conspiracy theories is not simply that people disagree about money, spirituality, or truth. It is that communities must allocate resources and establish relationships under conditions of incomplete knowledge. They need to make decisions without knowing everything about the future, without reading one another's minds, and without assuming that every participant shares the same goals. That makes institutional design essential. A community needs a way to distinguish real contributions from imagined benefits, actual agreements from presumed obligations, and legitimate boundaries from unsupported accusations. It needs to preserve the ability to say yes and no, to accept useful cooperation and decline unsuitable cooperation, to learn from failure without inventing a culprit, and to pursue an ideal without pretending that the ideal has already been achieved. The spiritual dimension can provide symbols, motivation, and interpretations of what matters. Mathematics can clarify relationships. Science can test empirical claims. Accounting can track resources. Law can establish enforceable rights and responsibilities. Institutional design can connect these domains without confusing them. The objective is not a perfect community that never makes mistakes. It is a community capable of recognizing mistakes, correcting its direction, protecting its members, and continuing its work. That is the practical meaning I would give to an honour-based system operating under goal-oriented logic: not certainty about every person, but a structure that can make responsible decisions despite uncertainty. The future remains open. The work continues. And the system must be designed to remain coherent while it changes.
  24. Dukkha is my conception of perfection: - LSD trips show how shadows and imperfections are part of perfect natural view and vibration. - I model 1/2 relationship - I believe mathematics must work on models, which contains 50% bad, 50% good, balancing the coordinate and expectation angles - this sentence is a little bit simplistic, but basically my math is designed for imperfection in every sense and angle. Yes. This is my mathematical understanding: - Infinity is never over. - For each point on the way, better will come. - Thus, because it holds for each point, it holds to limit itself: it makes it 1/2 balanced, with "now" being the centre of time to make it simple. The "limit value" which seems to be actual ideal is different thing in my math - *imaginary*, letter D infinity (pictures of paradise), not *realistic*, letter R infinity (pictures of future). Paradise on Earth exists as attractor point; there are ranks of reach, but no ideal is ultimately reached. - In buddism, thus we go on and are not failed, altough the "final" never comes. Notice Buddha said "be here and now". There is a historic understanding he also pointed out, kind of: - Who was not here and now, every single one, was violently killed. Alchemists made the statements: - We won't live until we reach immortality, gold and ultimate truth. - They were violently killed. Early Christians, early Catholics, hippies, drug addicts, Kennedy, Gandhi, John Lennon: - The list goes on, and it's list of people who were not here and now. This means the buddha did not say anything "innocent", but addressed the real extreme idealism: - Alchemists made the statement *explicit*. Everybody who did that was *violently killed by common people*. - Kennedy made it *explicit*. He told he will reveal all the secrets against idealism. *Killed by single, mad, common person*. - Groups against groups, people against people: failing the yin, the material, means one might not directly be killed by high, in the war, or even by warriors, but *the ones who suffer and kill are the grassroot matter, people like farmers and cooks in these cases*. Notice that altough hippies are popular culture just as christians, the ones who did drugs ending up in toilet-like apartments, and the ones who failed to live because paradise was inside: there are enough cases of execution, altough not planned very well it seems (publicly). Notice there is no *court* or *accuser*, but rather a blind, intense thermodynamic force - mother nature's murders become randomly collecting people or unlicenced personals, as it seems. Business is positive opportunity and we need to be exceptional to succeed; - American culture examplified that failures, even failures of startups, often happen repeatedly with beginners, which is normal. This is good to hear about fours. I will study this further. Yes. In my scientific approach I give the theorems, axioms and relations: - The body of work has premise, often, to not rely on narratives, experiences, personal understandings. - The Flower of Life, or I Ching work there: takes the mathematical basin, but in the same work I mention but do not discuss the mystic part. In my life this experience is more and more personal. - This is not negative statement, but *I do not want to compete in same work where I present, but I want to present the neutral, sure math framework*; the Flower of Life becomes very complex philosophy but I want mathematical coherence to it's trivia. I Ching is long system, but the interesting part is that it's complete, mathematical rank system. Kybalion and alchemy is big, egiptian tradition - I am only interested that the mathematical model behind the work presents something what can be math-proven, while the life implications, narratives and experiences are left out. This is actually surprising how good human intuition is in presenting such perfected, higher-order things way before math is powerful enough to trivially reason about them. Not because I would not be mystical myself, but rather because I found out the failure coming from hope, and people fighting this demon; I saw how much the basin will win from science. Well this needs some contemplation now I cannot exactly answer. The Flower of Life: - Over time it will be well-presented in my math and it's framework. - The spiritual aspect is neccessary to research for jews, egiptians, whoever. Why? I am presenting scientific, mathematical, tautological model of these spiritual relations. This simplified model makes sure *no mathematical model is complete without believing this*; but the simplified model also means - in baseline math, low complexity, rational reasonable, one can see models and relations inside, and developments; but the full spiritual system has *the same relations in higher rank and scope*, perhaps in mind and experience: altough the mathematical rules are interesting there, they *still cannot be directly applied*, while *now if it does not comply them, it becomes contradicting with itself*. So the spiritual model - rank system in this math trivia, such as I Ching, or logos, flower of life, etc. - altough Tree of Life for me is *much* harder to understand than chakras; they are: mathematically we know certain things, for example income is opposite of spendings. Spiritually, in a sense, income is opposite of spendings, but while we can very well reason the money business based on this, to catch the same thing in spirit: is very high realm and we can assume the mathematical model exists, but we never find it - for each person, each moment, each ëon, flower of life, i ching or any other mystic tradition just regains it's complexity. How? Because 6 ranks are ideal math model for ranks, but it does not contain the ranks themselves - at each point, they reappear as seen from the current observer position; time goes on, but relatively we remain being in the middle - however much we go on, relatively it's the same point, the same boring math, the same spiritual seek.
  25. @Elliott You don’t need to be friends with coworkers
  26. I understand
  27. I would rather listen to somebody whose predictions all came true. Sorry.
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