CHAPTER 1 — A TRINITY
In the beginning, God created the heavens and the earth.
Genesis 1:1
This book presumes that אלהים created the earth. That is the ancient Hebrew word in some ancient texts. Here, in the book, I may refer to Him as “God”.
So why did God create the earth? At the time, He seemed to have the desire to construct the earth, construct its inhabitants, and make the things upon the earth according to their kinds. According to the book of Genesis, His creative desires began everything. Every single event or thing or human experience seems to be a product of desire, or of multiple desires. For example, why have you come to read or listen to this book? The desire to know the book’s contents is the root of the action of your reading or listening. Do you see how primary and important desires are?
Is this desirousness the existential, the situational, and the fundamental reason for the operation of life of all living creatures? Try noticing the more simple creatures of the ground, like plants and insects. They seem to operate instinctively. Albeit those instincts were completely provided to them at birth! They were provided those instincts, which are natural processes, from their externally from their environments and internally from their ancestors - and those ancestors from their ancestors, and so on until those provided by divine desires.
Desires impel bodies, and they cause action. Human desires float and impend in the world of potentiality - usually imperceptibly - until there is an ability for those desires to be fulfilled. In other words, a person might form a desire but may be unable to enact it. One such case is when some child wants to jump very high: let's say, to jump to the moon, in fact. Will they make the jump? Probably not. That child, in the example, failed at the attempt not because of their lack of desire, but because of their lack of ability, at that time. So then, it seems that there are two things that are needed for success: desire and ability.
It is when desire and ability meet that success can be achieved. Aren't they useful together? One part of this separation becomes obvious to the one that considers: how can desire be fulfilled without the ability? How can a person do what they want if they are unable? Inversely, with enough time, a person might be able to eat an entire tree. The ability is there. Most people can eat a tree, but they usually do not have the desire to eat wood. They may often have the ability, but the desire is not often there. So then, how can the abilities be used and motivated or developed without the desire? Both desire and ability needfully join together for some kind of event to be gainful towards the result of achievement of any desire.
Desire and ability do not stop there. Desire and ability cause events, and these events that result have consequences. An example: a desire to walk and the ability to walk, cause movement. Thereby comes a change of location. There are changes to the environment of that walker. Desire, ability, and consequence move and drive the world we see. Desire, ability, and consequence can be observed throughout nature. Yet, they can be much more than observations.
Consider these divine associations which appear to leap logically from these concepts. These are some associations about God that might interest you. First, God the Father has desires. These desires came first, like desire coming ahead before ability and consequence. From the Father came His Son and the Holy Spirit; this is similar to how from desire, comes ability and consequence. Desire is fulfilled by ability, and the Son of God came to fulfill the desires of the Father. The Son of God said that He came to fulfill the law (which is called “Torah” by Jews), and the laws of the Old Testament (what the Jews call the “Tanakh”), they were the desires of the Father for the Israelites. The law of the Old Testament, their Torah and instruction, their rules from the commands of God, were the way in which the Father desired the Israelites to live. And His Son fulfilled them perfectly.
Another association between the Son of God and ability is that all things were created through the Son. In that way, the desires to create the world were fulfilled through the ability, the Son. Lastly here, the Holy Spirit has associations with consequence. In the Book of the Acts, at Pentecost, The Holy Spirit rushed onto people and settled upon people like tongues of fire. The consequence of this was: those people started to speak in various languages (in various “tongues”) although they did not have the desire to speak those languages nor the ability to do so, until the Holy Spirit came upon them. The consequences of The Holy Spirit were unexpected, almost certainly by the surrounding crowd. The Spirit is likened to the wind in this way, because it arrived so unexpectedly. The wind blows in directions and speeds which are difficult to predict or forecast. However, it is described multiple times in the Bible, that the presence of the Holy Spirit usually brings beneficial consequences, and so appears from mysterious and often unknown causation - unknown desires, and unknown abilities - holy and divine in its origin.
Desires are formed in people. These drive the human body into its actions. In a following chapter, we will consider one theory of this formation of a desire, but before this, it may be helpful to naturally trace desires to their most basic forms, starting from what we know - what we know intuitively from ourselves and many of our own life’s experiences. Here’s what we can notice. It’s evident that desires may be simple, but they do expand; in growth, they may branch outward, like trees; from the more basic —the trunk— to the sophisticated and detailed desires —the twigs, leaves, seeds, and fruit. At the trunk, the most simple, basic, and even vital desire, we could say, might be a desire for existence. Compared to others, what is more fundamental and basic than the desire to exist? This desire to exist is probably as simple and fundamental as it gets. This could even be thought of as a main desire, a desire of the soul.
The Bible says that God has His soul in Leviticus 26:11 and in Jeremiah 32:41. The soul is perhaps a generator, maintainer, or a source of main and vital desires. A soul is main and vital itself, so it likely has some connection with the most vital desires. At some level - logically - it seems that God has the desire to continue to exist, since He exists and He continues to exist. Do these vital desires, like the desire to exist, come from His soul? Do souls generate and sustain vital and important desires of an entity that is associated with that soul? More evidence for this idea can be found in verses such as Matthew 10:28.
And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell.
- Matthew 10:28 -
A message here seems to be that the soul can survive without the physical body. Since spirits with souls can have desires - God has a soul and desires - physical bodies are not the sole cause for desires. Desires can be from a non-physical source. Perhaps some of those existential desires can be from a soul. We are taught to fear not the destroyers of physical bodies, but the Destroyer of souls (and physical bodies). Presumably because when the soul is destroyed, the desire to exist would be destroyed with it, for that entity. And the desire to exist seems important for a spirit that may not exist without it.
So, anyways, the vital desires form the trunk of the tree, and the trunk of desire extends outwards and onwards towards the branches. As trees drink water with their roots, so do humans drink water with their mouths. (Isn’t that a nice segway?) The desire of a person to drink water may require from that person to: form a desire to get a cup to hold the water, and to form another desire to walk to the source of the water, and still another to raise the cup to their mouth, and then many more other desires, just to get a single drink. This expansion from the original desire (getting a drink) becomes much more complex and nuanced in this way. The simple desire to drink water became symphony of movements, angles of direction, speeds of locomotion, a harmony of motions, and so on, because of all the tiny intermediate desires sprouting from the more basic desire. These intermediate desires are the branches, growing out of the trunk of the tree. The bigger branches and trunk are the more basic desires that are nuanced into intermediate desires. They can be fulfilled by this growth and development. Fulfillment of a desire is like a tree’s fruit, its leaves, and its flowers. The fruits are the practical effects that can be tasted and used. The leaves are the things that are done to collect little benefits during days, which can collect together into large amounts over time. The flowers are the beautiful expressions, which can be used to attract and to please others who see them. The buds bloom and fruits grow when the desire is expressed exactly as warned by Christ in Matthew 7:15-20.
To go further with that example about drinking water: have you ever had the experience of drinking cold or warm water so that you can continue to exist? Perhaps you've had the experience of eating food so that you can survive? Having these experiences does not depend upon your status: it's obvious that any person does not always drink or eat only to survive - because they think that they want to conquer death. Instead, they may want to eat and drink to alleviate hunger and thirst; a prevention and alleviation of a bad feeling, instead of the conscious anticipation and prevention of death itself, can produce the desire to drink. Humans may eat and drink to experience satiation, and for the pleasure of trying new, tasty, and interesting flavors. That desire for an interesting food’s flavor and texture also can prompt a person to eat or drink, even when they do not require more than a survivalist’s amount of food and water. So not only does anticipation of a bad mood motivate, also the desire for a good mood can motivate. Mood – notably, major changes to mood - causes desires to be formed. From this, it’s reasonable that the desire to survive or to exist, is one of multiple rudimentary and vital human desires.
Logical analysis suggests that the desire to continue to exist, derives from the desire to regulate and raise one's mood. A poet may say, existence might be “woven into the soul”. In other words, a person or entity that desires to exist or survive, does so because they desire more chances in life to raise his or her mood. Not every experience in life may have a rise in mood. And if a person only has worse and worse and worse experiences, with lowering and lowering mood, and expects only worse mood from even that point in time, then why would they desire to continue to survive or exist? Survivors keep hope for chances to improve their mood. The rise in mood is like a gamble. It may arrive eventually, either soon or after many days. Existence allows an entity to hope for better experiences that would change their mood, raising it. And changes to mood help an entity to survive, by helping to form desires that sustain the entity, when they are fulfilled. See their complementary nature, helping one another: changes to mood helping a desire to survive, and vice versa? When a lifespan extends, it includes more time and opportunities in which to have increases in mood. Mood develops desires, even one to survive, and it is a singularly powerful factor. Consider that God too has, according to the Bible, experienced joy and sadness, which seem like raised and lowered moods, as recorded in Zephaniah 3:17, Isaiah 65:18, Psalm 106:40, and Genesis 6:6. Why else was creation created, if not for God’s pleasure and His good mood? Thus, mood eminently may determine all of a person’s rudimentary and basic desires, and mood therefore determines all of the proceeding, intermediate and nuanced desires.
How can a person have more opportunities to raise their mood, survive and live longer? By following the Messiah. He is the Christ, known also as the Son of God. About the Messiah, God said,
“This is My Son, whom I have chosen, listen to Him!”
- Luke 9:35 -
God, who is the Father of the Messiah, also said,
“This is My beloved Son, with whom I am well pleased”
- Matthew 3:17 -
If God, the Creator of the earth, was pleased with the Messiah, and told us to listen to the Messiah, then should we? The Messiah, the Son of God said about Himself,
“I am the way and the truth and the life. No one comes to the Father except through Me”
- John 14:6 -
“and everyone who lives and believes in me shall never die. Do you believe this?”
- John 11:26 -
( Side-note: John 11:26 more accurately contains “...never shall die until the age…” in the Greek text. The age is a very long time, and likely much longer than 120 years, perhaps even hundreds of years. ) If following the Messiah means a long life, then how can a person follow the Messiah? The Messiah said (although in the original ancient Greek language, this may sound different):
“If you love Me, you will keep My commandments.”
- John 14:15 -
What are His commandments? He taught many teachings, yet He seemed to speak of nuanced commandments of three categories. These categories are love, wisdom, and courage. And in these categories, why are laws given from the Father or the Son? Why not let us do whatever we want to do? A lawless time did happen in the days of Noah. Before the great flood, during Noah’s life, almost every human did evil then, likely killing, harming, stealing from each other, and definitely thinking evil thoughts which made them act wickedly (Genesis 6:5, Matthew 12:34-35, Mark 7:21-23), when they had no laws that they cared to do. If they had cared about a law forbidding murder, then they would have had a better and safer society. So good laws are for mankind’s benefit. God’s laws make human society and human life better. They are given because of God’s love for the receivers of the law, by His wisdom to make the law, and from His courage to send and transmit and enforce the law.
CHAPTER 2 — THEORY OF LWC
A new command I give you: love one another. As I have loved you, so you must love one another. By this, everyone will know that you are my disciples, if you love one another.
John 13:34-35
And now, some words about LWC.
Love for God, other people, and the self, is considered to be a single basic commandment because of the inextricability of love’s targets. In this theory, to target one is to target the others. Let me explain. The targets of love are God firstly, and then others, and the self. Consider the following.
If a person loves God, they will then follow God’s commandment: “Love your neighbor as yourself” (Leviticus 19:18). Doing that, they will love others, who are their neighbors or fellows.
If a person loves themself, then they will want to live longer. The One who decides how long that they live, is God, so they will want to love God in order to live longer.
In a similar way, if a person loves another person, then they will want the other person to live longer. The One who decides that, is God. So, they will want to love God.
If a person loves God, they will have faith that God created them for a reason. Their love for God helps them believe that a wise Creator-God values them, and made them for His purposes. So, they will want to love and value themselves.
Because of all this: love for God, for others, and for self, may be discerned as a single basic command of the Messiah. It is nuanced into other specific commands to help fulfill the more basic command of love.
If you were stuck inside an empty room with another person, would you know how to love that person? If that empty room has blank walls and has nothing to distract them or you? Could you explain and apply exactly what to do to love the other person (fulfilling the commandment of the Messiah by doing so)? This book offers a theory of love, wisdom, and courage. According to this theory of love, wisdom, and courage (this is why you see the acronym “LWC”), following the Messiah even more accurately means to try to learn, train, and apply skills from the categories of love, wisdom, and courage. And this theory is called LWC Theory.
Until some better and more accurate way of following the Messiah is found, offered, and explained as meticulously and rigorously as this theory, it seems to be the most practical, best way that I, the author, have found applicable to life’s days and nights. Therefore, this stage of development of the theory may not be exactly complete, but it is subject to correction and development by those who understand it enough. By this system of updating, it becomes ever more useful. This is the excellent goal of the LWC Theory: to more closely follow the Messiah. Our life in grace can be improved with better accuracy and more productivity from salvation - not only to be saved from sin, but saved and then becoming better by improving often, instead of stagnating in no ambition. This theory is from the Messiah’s teachings interpreted into not only believable but also noticeable and perceivable changes to behavior affecting ourselves and the world around us. According to LWC Theory, love can be more accurately described as doing four things as simultaneously as possible. These are: respect, service, communication, and affection.
4 Parts of Love
Respect: to treat according to actions. What does this mean? Is existing itself an action? Well, it can be, indirectly. Consider this. Usually, existence requires actions to survive. Drinking water and eating food and breathing. Even the vibrations of particles of the body. Aren’t these all actions? These actions can be considered and respected. Those you may have considered to have done little in life have expressed their desires, from newborn animals to plants, each expressing its desires. Newborn humans should be respected as human beings - though a newborn seems not to have done much in its life yet. What has a newborn baby done that is worthy of respect? It should be respected not only because of the actions of people to bring it about, but also because of its actions sustaining its existence as a human; it is using a human body, to do human things to survive. When a child is older, more actions will be added to the accounting for it. As a child grows, skills can be learned, trained, and applied with LWC Theory as an interpretation of Christ’s Teaching. Christ taught his disciples to consider the actions, the usable output, the fruits of others.
Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits.
- Matthew 7:15-20 -
The first chapter of the Book of Genesis explains that anything that is not evil in creation, is good (Genesis 1:31, Ecclesiastes 7:29). Good came first, when creation came from God. Then evil is part of creation that has corrupted itself. Sometimes evil beings and things are corrupted by other parts of creation that have become corrupted. Evil’s corruption may spread by evil people and corrupted beings. A person who consistently does evil and does not repent, should be treated according to their evil deeds, and not treated like someone who often does exceptionally righteous things. Even if neither is treated badly, they should not be treated similarly. Respect requires that entities, or persons, are distinguished by their actions - actions which are the expressions of their desires. Making desires cleaner and better, will make their expressions cleaner and better, so that the expresser can be treated more desirably in respect. It is what comes out of a man that makes him unclean, his expressions (Mark 7:15). Since expressions are produced from desires, it is much better to update, manage, and even occasionally disengage and replace some desires. This should be some relief to those who have ever had thoughts they did not like, or have had intrusive thoughts, or something unlikable stuck in their mind: desires can be altered to change one’s expressions, from which one is considered and respected.
Christ’s examples and teaching about respect include: Matthew 7:12, Matthew 7:6, Matthew 7:15-20, Luke 7:1-10, Mark 12:41-44 and more.
The next part of love - love as described in LWC Theory - is service: to bring benefit to a person or entity, targeting them, whether that target be God, or other people, or an environment, or yourself, or otherwise. Service without the other parts of love becomes recognizably insufficient for Christian life, especially according to LWC Theory. Read Paul’s words in 1 Corinthians 13:3.
If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing.
- 1 Corinthians 13:3 -
If he gives everything he has in service, but not with the other parts of love, then the service becomes nothing to gain for him. And, service can include more than just helping by giving or serving physically. From emotional support, to making a person laugh; from disciplining someone, to challenging someone; from encouragement, to speaking highly of someone; from correcting a person, to warning a person - these are some skills of service. And the skills are learnable and trainable, so a person can improve their service, and hopefully improve the expressions of their love. After learning previous concepts, you may deduce that: service is helping someone to fulfill their rudimentary desires.
Christ’s examples and teaching include: John 13:1-17, Mark 9:33-35, Matthew 20:25-34, Luke 6:27, John 6:1-12.
Communication: to send and receive messages, to send and receive expressions. These messages can be verbal, non-verbal, or even just presence or absence (some people (and entities) recognize that merely being present with someone, can be a message to them. Being away from someone can also sometimes be a message to them.) Messages are commonly expressions of desires.
Christ’s examples and teachings include: Matthew 5:46-48, John 4:7-30, Mark 6:34, John 18:19-21, Matthew 12:33-37, etc.
Affection: to desire a good and better relationship with someone, and also to express that desire to that someone. Affection consists of two parts. The first part is the desire for a good and better relationship. A desire for a good relationship is a desire to be on good terms, a sort of relationship that is okay, better than no relationship at all. The desire for a better relationship, is a desire to seek to improve the relationship. When a relationship is good, the relationship’s parties involved may remain passive, and maintain the relationship how it is - only good enough. However, a desire for a better relationship compels those parties involved to, in manner of speaking: learn, train, and apply their relationship as if it was a skill - able to produce even better results for all those in the relationship. And the good and better (improved) relationship may positively affect others who are not even directly in the relationship. The next part of affection: expressing or showing that desire to the target of love. If you will, consider: the relationship might ruin without any expressions of a desire for a relationship. What seems to help is some kind of expression that shows desire to be friends or associates. But expressions for a good and better relationship without a genuine desire for a genuine relationship… isn’t that only flattery?
Christ’s examples and teachings about Affection include: Matthew 23:37, John 17:20-26, Luke 15:1-32, John 13:33-36, and John 15:1-17.
Communication, affection, service, and respect, together combine into a close approximation of the way that the Messiah wanted his disciples to love each other.
“Just as I have loved you, you also are to love one another.”
- John 13:34, second part -
The examples provided above corroborate with each other. They are biblical evidence for LWC Theory. Evidences in teachings and in actions and examples of Christ are provided above for each categorical part of love. Love may require more than what is in this theory’s paradigm and interpretation, yes - but, until some convincing argument otherwise arises alternatively against it, it is better than most else as a focus on learning, training, and applying these skills of the parts of love, in accordance with the commandment of Christ. Doing this helps Christ’s commandment to be abided and followed. It seems to only help those who do it!
It is recommended to undertake and do the four parts simultaneously. And why even do them together? Because love needs them all, all four parts. Consider: love (as defined per LWC Theory specifically) doesn’t seem to be happening when one of the four parts is missing. And some of these categories without the others, will seem incomplete. Communication without affection can be very cold. An insult can be communication without affection. Communication without any respect can also be rude, like speaking to someone disrespectfully. Communication without any service might be unhelpful and unproductive, and maybe sometimes selfish. Lots of respect with little affection is frigid. Furthermore, I ask you: what are service and respect without each other? Service without respect, or respect without any service? Is it even possible to have one without the other, and if so, why would anyone want that? Service with little or no affection resembles slavery. Any of these without any communication is standoffish. Without communication, that's only about one who ignores others and themselves.
3 Parts of Wisdom
Ignorance appears to be near the root of most sins. Some people may try to ignore God’s existence or remain ignorant of God’s power to punish. They could be ignorant of God’s laws, and ignorant of why they could be punished. Ignorance, sin, and foolishness are very much associated. Sin is like a type of foolishness (Proverbs 24:9). Sin can make a person foolish, and foolishness then can cause more sin - and more sin leads to death (James 1:14-15). If foolishness is so bad, how can a person avoid foolishness? Of course: by gaining wisdom. What does the Messiah have to say about this? Once, he said to his disciples:
Look, I am sending you out like sheep among wolves. Therefore be as shrewd as snakes and as innocent as doves.
- Matthew 10:16 -
He told his followers to be shrewd like snakes! Do you think He meant physical snakes? The Messiah called the hypocritical Pharisees “snakes”, in Matthew 23:29-36. So in Matthew 10:16, he likely meant to be as wise as spiritual snakes.
Another time, after Christ had finished teaching using a parable. His follower Peter said:
“Explain the parable to us.”
- Matthew 15:15 -
Yet:
“Are you still so dull?”
- Matthew 15:16 -
was Christ’s response to him and to the other disciples. In Matthew 15:16, the word “you” is plural, in the ancient Greek language, referring to not just Peter, but to Christ’s other followers as well, which I believe includes followers of the Messiah today. And what did He mean by that? Obviously, by saying that, the Son of God showed that He wanted His disciples and most of those who followed Him to develop wisdom, to get away from foolishness and dullness, or at least to have an ability to use wisdom. He wanted them to develop the wisdom to understand His parables! With the parables, He exposed many benefits of using wisdom. And wisdom is the next part of LWC Theory. According to this LWC Theory, wisdom has three main categories. They are: foresight, management of desires, and awareness of truth.
One reason for the existence of LWC Theory is to help interpret the Messiah’s teachings by helping to define terms in ways that may help interested people understand; nuancing concepts, and explaining topics. It also helps to look at these traditional concepts in a new way or a new light. These ways are not only supported by useful evidence from the Scriptures, but also by logical arguments, some of which are in this book.
As simple as the name implies, awareness of truth means to know more truth. So what is truth? How can I become aware of it (John 18:38)? The Messiah made a distinction between truth and spirit.
But a time is coming and has now come when the true worshipers will worship the Father in spirit and in truth, for the Father is seeking such as these to worship Him. God is Spirit, and His worshipers must worship Him in spirit and in truth.
- John 4:23-24 -
So spirit and truth are not exactly the same (1 Kings 22:19-23). In the teaching of the Messiah, it seems that spirit was of all possibilities.
Jesus looked at them and said, “With man this is impossible, but with God all things are possible.”
- Matthew 19:26 -
If all things are possible with God, and God is spiritual, then all possibilities are possible with spirit. But the truth is a selected group of possibilities taken from all of those possibilities of spirit. This selected and chosen group of possibilities can be learned and made known to beings like humans in their specific physical world.
Sanctify them by the truth; Your word is truth.
- John 17:17 -
The words of the Deity are truth, so the divine words, especially those during creation, are truth. According to current LWC Theory, when the divine words were selected and chosen, the spirit was breathed out in that specific way, causing changes to all of the possibilities when the words were spoken, and the truth was taken out of all the possibilities of spirit, and truth was given its order and rules. So truth includes accurate information and accurate data about what happens in this specific world (or what will or did happen physically, because some dreams and visions and virtual experiences can affect and inform the physical world, like in Genesis 41:25-57, even if they do not occur physically directly). Even if your mind is in a simulation generated by a computer, it is true that the data that is simulated and given to your mind really does exist and is going to and from really existing places (probably existing physically in one of the possibilities or possible worlds). If creation is from the divine words that are truth, and creation is great in amount, then there exists a great amount of data available, and it’s much better to seek relevant truth rather than to try to learn irrelevant truth, to make your memory efficient. If you learn a great amount of “irrelevant” information, then you may have to search through that large amount of information whenever you want to remember something. But if you learn mostly relevant information, searching and remembering might be easier. To you, truth which helps you achieve your desires, is relevant and valuable. This can be useful information in truth: the cost of something you want - such as building a tower
For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it?
- Luke 14:28 -
Another useful truth may be local geography, near where you live, and where you can go, and where you can build. The Messiah was learned in geography. He was aware of the cities and geography of Israel. He used His awareness of geography and locations of towns to his advantage while on His journeys.
And He says to them, "Let us go another way into the neighboring towns, so that I might preach there also; for I have come forth for this."
- Mark 1:38 -
If you learn the geography and cities of a distant land that you will not soon visit nor contact nor mention in any of your projects, then you may have been learning irrelevant information, although that information might have been true. So, there are skills to be learned for better and useful awareness of truth. This includes truthful information that is more useful to you now, and other information which may be distractions to you currently.
Teachings and examples from Christ about awareness of truth include: Luke 2:40, Luke 2:47, John 8:31-32.
The next part of wisdom: management of desires, involving prioritization, scheduling, and a general management of current desires. Self-control is useful to be associated with this part of wisdom. But more than self-control, management of desires also involves focus, motivation, and timing. A desire often is expressed when the desirer’s focus is on that desire, either focused consciously, subconsciously, or otherwise-consciously. The timing and quantity or intensity of focus on a specific desire greatly influences motivation of it.
Teachings and examples from Christ about management of desires include: Matthew 24:13, Mark 9:43-47, Matthew 4:1-11, Matthew 5:6.
Another part of wisdom: foresight. Foresight means to consider possibilities. Possibilities include any combination of concepts, and also includes the potential future of any entity, thing, or person. There are three kinds of foresight: creative, passive, and active. Creative foresight: combining concepts, in creative ways. Passive foresight: consideration of the possible futures of others and of other things. Active foresight: consideration of possible futures of the self, including making plans for the self, great or small.
Teachings and examples of Christ include: Luke 14:28-32, Matthew 25:1-13, etc.
To be wise a man, woman, child, or else, they should probably have these three things: foresight, awareness of truth, and management of desires. How can a person be wise if they don’t plan ahead, with foresight? How can anyone be wise without knowing basic things about their surroundings, with awareness of truth? What kind of wise person can’t control themselves against small temptations, or doesn’t have much influence for how their time is spent, with management of desires?
3 Parts of Courage
There is another basic teaching of Christ. That is courage. The Messiah encouraged His followers.
So do not be afraid of them, for there is nothing concealed that will not be disclosed, or hidden that will not be made known. What I tell you in the dark, speak in the daylight; what is whispered in your ear, proclaim from the roofs. Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell. Are not two sparrows sold for a penny? Yet not one of them will fall to the ground outside your Father’s care. And even the very hairs of your head are all numbered. So don’t be afraid; you are worth more than many sparrows.
- Matthew 10:26-31 -
I have told you these things so that in Me you may have peace. In the world you will have tribulation. But take courage; I have overcome the world!
- John 16:33 -
Can you believe this? The Messiah urged - perhaps even ordered - His disciples to take courage! Courage is imperative, in these verses. To some, it’s an ambiguous word. But by studying practical skills of courage, that cloudy concept can become more clear and available for your life’s applications. In LWC Theory, courage has parts of: assertiveness, sacrifice, and opportunism.
Assertiveness: attempts to fulfill a desire when there is some kind of opposition against the bearer or possessor of that desire. That is, to assert a desire over or against or even persevering through something or someone. But, to be assertive does not necessarily mean using physical force. Opposition against your desire can come from yourself, from other people, from nature or natural phenomena, or from others and other places.
Examples and teachings of Christ about assertiveness include: Matthew 4:17-22, Mark 11:12-24, Luke 5:33-35, Mark 5:35-43, Luke 12:4-7, John 15:12-17
An essential component of courage is sacrifice. Sacrifice: investment for a later benefit. If the benefit from sacrifice happened immediately, it would be a trade instead. And so that would be called a trade. But if no benefit was produced from investment, it would be called a loss, not a sacrifice. So a definition of sacrifice is: to invest for some later benefit. Sacrifice can be an investment of time, money, effort, discomfort, or even one’s life. Almost anything can be invested in sacrifice. One skill in sacrifice is tolerance, making an entity or person capable of sacrificing more, for greater gain at some later time. For example, a person who can sacrifice 15 minutes of their time for studying, can build their tolerance, by learning and training to sacrifice 20 minutes of their time for that same reason. So they can get more benefit from the greater sacrifice, because they improved that skill of tolerating a longer time to study. Another sacrificial skill is better intuition of when and even how much to sacrifice to acquire the most benefits.
Examples and teachings of Christ include: Mark 10:21-23, Matthew 16:24-26, Luke 14:33, John 3:16, Luke 21:1-4, other examples.
Now, we arrive at the next component of courage: opportunism. This means to
recognize opportunities, during experiences
use observances and skills to assess opportunities, sometimes utilizing skills of comparison between emergent and previous desires
be capable of switching desires, attempting to fulfill an emergent desire that seems better than the currently held desire - with skills including speed of change, accuracy of change, and others.
For example, a racer may arrive at a turn at a high speed, and has to make a decision rapidly. They need to recognize their opportunity first, such as a tight turn to the left. If they are quickly moving, they may miss that turn. They may not even recognize that there was an opportunity to turn left there, if their skill in opportunism is not as good. Next, they employ their skills of assessing a recognized opportunity. They compare a new opportunity to the current course of action. A racer can compare staying straight ahead with the opportunity to turn left. Lastly, their speed and accuracy of switching from one desire to some better new desire, reflects their level of expertise as a racer. Usually, the faster and more sharply they make decisions as opportunities arrive, then the better they do overall. Opportunistic individuals are competent for assessing good opportunities, and have the courage to undertake them, for enterprise. This process is a formation of one or more desires when the opportunity arises. Instead of continuing with a desire, as during assertiveness or during management of desires, skill in opportunism considers benefits from spontaneous chances, which are usually with less foresight or premeditation than the other categories of love, wisdom, and courage.
Examples and teachings of Christ about opportunism include: Luke 10:29-37, Luke 9:57-62, Matthew 6:31-33, Mark 2:1-12, etc. Please, read also: Ephesians 5:15-17.
This theory’s practical nature assists Christians to follow the Messiah. The practice of LWC Theory is to learn, to train, and to apply the categories and each of the 10 parts of love, wisdom, and courage. This is its paradigm. It is meant to guide Christians on their journey. It improves their lives with an explainable logical order and a useful, immediately applicable system of skills. To gain awareness of a skill: learning. To improve a skill: training. To use a skill maturely: application. This ensures that skills are actually used, practiced, and that results can be observed. This is a process, both for individuals and groups. Interested people and entities may join together to do this, learning, training, and applying (LTA). This can be put into practice in groups to accelerate each one's own progress - these groups called LWC groups. They can live together monastically, or live separately but meet together like a church’s assembly - this paradigm should make it much, much easier to practice communication, affection, respect, and service, than to do practice alone. Christians should practice loving God and themselves too, not only with the groups. Of course, this self-practice (of LTA) should also not be forgotten. Effort of the individual counts. A person should not only rely upon other members of an LWC group, nor be totally dependent on humanity, or anyone who is not divinely perfect, to a fault.
CHAPTER 3 — RUDIMENTARY DESIRES AND CONSCIOUSNESS
After this, Jesus, knowing that all was now finished, said to fulfill the Scripture, “I thirst.”
John 19:28
(In the ancient Greek, His name is written as Iesous - Ἰησοῦς - not Jesus. The sound of the letter J as it sounds in English, was likely not a part of the pronunciation of His name.)
Desires At Their Roots
All expressed desires seem to have roots in something more basic. Humans share much of the same environment. They share many of the same characteristics and the same ancestors. Because of this, they probably possess similar rudimentary desires, some of these that you may have seen mentioned earlier. Counting them, there are seven rudimentary desires that seem to underlie every desire you can imagine. That is to say: most desires seem to be nuances or branches from those seven rudiments. These seven rudiments are: survivance (related to the common word “survival”), comfort, pleasure, recognition, love, wisdom, and courage. In the previous chapter, can find love, wisdom, and courage already described. The next section defines the other rudimentary desires, also known as the rudiments.
Survivance is an interesting word. It's related to a word that you may know already: “survival”. The desire for survivance, is the desire to continue to exist. And it is the desire for more chances to raise mood. The desire for comfort is the desire to raise mood to a neutral point. Since things are happening over time: comfort raises mood toward a neutral line, like how a point can be drawn as a line if that point is stretched over time to become a collection of the same dot in different moments of time. This is conceptually the opposite of discomfort. Discomfort is a decrease in mood, such as physical pain, or emotional pain, or trauma, or stress, usually below the neutral line. Mood at the neutral line is like an absence of feeling, a numbness or state in which that part of oneself does not feel bad or good, neither uncomfortable, hurt, nor in pleasure, neither physically nor emotionally in pain or pleasure. Mood being slightly above the neutral line, means to feel slightly better than not feeling anything. Mood below it, is a slightly worse feeling than being completely unfeeling. Parts of an entity or person can be below the neutral line, and other parts can be above it. For example: a person’s leg may feel sore, but the rest of that person feels better. That person may feel happy, having an elevated mood, while their leg still feels sore. So one part of them has a lower mood (their leg), while other parts have a higher mood.
The desire for Pleasure: the desire to raise mood over and further above the neutral line. This is for an increase in mood over and further above a state of no sensation. Pleasure differs from comfort because comfort is only the removal of discomfort. Absolute removal of discomfort might only make an entity feel nothing, no sensation or feeling. Perfect comfort would feel like numbness. However, in contrast, there may be no perceivable limit to pleasure. A limit may exist for comfort. That limit would be the neutral line.
Another rudimentary desire is recognition. Recognition: to be perceived and considered by others, and by the self - especially for one’s own, or vicarious, actions and expressions. And love, wisdom, and courage, as the next rudimentary desires, have been described in chapter two.
So this describes the rudimentary desires as an overview. These seven rudiments are common where desires change the way humans and other entities behave. They affect societies and their members. One challenge is for you: try to think of any desire not having one or more of these seven rudiments in their underlying roots.
Desires and Consciousness
Expressions, Qualities, & Concepts
How are desires formed, in humans? One theory is: first, the senses receive information from the environment. The environment consists of animals and people and other things that express desires. Their expressions can be taken into the senses during a sensory reception: sight taken in by the eyes; hearing by the ears; smelling by the nose; touches by the skin; other expressions can be intaken by other senses. Senses receive basic data, such as that of color, intensity of light, heat, or coldness, pitches of sound. When focusing on some of the expressions that are being sensed, qualities can be distinguished from other qualities: such as one color from another, or one higher pitch of sound from a lower pitch of sound. These basic pieces of distinguished information are called qualities. When focusing on multiple qualities together, that group of qualities can form a concept. Some concepts can be made from a single quality, such as the concept (of a speck) of the color blue. Concepts can also be formed by multiple qualities. For example: the concept of a flag, carrying multiple colors in a specific layout and order. Red perhaps is in one section, in one shape, and green and blue might be in other areas of that flag, as a concept. Many qualities make that one concept of a flag. Here's another example: the concept of a cube of ice on fire. One part of the concept, or one section of its qualities, is cold. Within that same concept, another section of it contains qualities that are hot. Any quality or group of qualities - such as color or temperature or some other sensation - can compose or make a concept.
The mind organizes qualities and groups of qualities that it senses, together into concepts. This process of identifying and recognizing layouts with qualities, may be called classification of concepts. With this process, the human mind tries to classify qualities from expressions (such as a red color of emitted or reflected light from a stop sign) from the environment, into concepts like a stop sign or a tree or a human. As the mind gains and collects more qualities over time, proofs that the concept is really indeed correctly classified, this can cause the mind to become much more certain of the classification of a concept. For example: noticing and seeing a tree from afar. So far away, that it seems like a dot or like a blur. Then, walking nearer to it, one can confirm that it really is a tree. Walking closer to the tree makes the tree appear noticeably larger, showing more qualities of it (like more of the color brown below, and more of the color green above, and also more of other helpful and identifying details). Getting closer, receiving more qualities to sense, helps this process of classification. And it allows more certainty that what is seen really can be classified as a tree.
When classifying a concept, other qualities as contradictory evidence, can appear, that seems to identify that concept as something else than what it initially seemed to be. For example: a person can look familiar at first glance. But given more time to observe, and more qualities seen, you may not recognize them and decide that you haven't met this person yet! Some qualities may have been interpreted as similar to a former acquaintance, but other qualities were arguing against that classification. This confusion during the identifying process comes with a drop in mood, a sort that accompanies a confused state of mind. With many concepts in the environment, a procedure of classification can happen quickly, and beyond the scope of liminal slow consciousness. During this time, competing proofs may cause uncertainty, as an object or event is classified into a concept. This lowers the observer’s mood. It usually feels better, raising mood, to be certain or to have sureness. Discomfort or decreasing mood can happen from irresolution of classification of a concept.
Moments, COE, & a Cycle
Most environments in human perception are interpreted according to time. This perception of time can be divided into seconds and measured. Seconds of time can be further divided again and again; from tenths of a second, to hundredths, to milliseconds, to microseconds, to nanoseconds, and eventually to mental moments. These are mental frames. Theoretically, each mental frame is a frozen or still image of perception. They are alternatively described as like a map of consciousness, wherein things don't move on the map, as if time has stopped in that mental frame. All of the concepts in the environment that were classified with the classification of concepts, in one mental frame of time, we can name: a moment. And, as you might or might not have expected, not all concepts are given the same amount of focus, or priority, in a single moment. Within a person's environment, the mind focuses on some things more, and other things it focuses on less. It disregards some things, and regards other things. It proportions, distributes, and rations its sense of importance within a moment. Example: if a person has a nose, often that nose is apparent in that person's field of vision throughout the day. The mind of that person, however, may tend to disregard the sight of its own body’s nose, giving it less mental focus for much of the time, in many moments. Specific parts of the environment are given less importance to the mind than others. In other parts of consciousness, focus is concentrated into regions of each moment. This concentrates what is emphasized to consciousness, into specific regions. This is called concentration of emphases, abbreviated in this book as COE.
Some qualities (from some expressions from an environment) are emphasized like this. If some qualities are together in a group, such as in the case of a red ball, that has multiple points of red in a circular shape in your vision, then multiple points of emphasis may be concentrated into that circular area. COE in that case, is in that circular area of the ball, if focus is on the red ball. COE can be distributed elsewhere in the moment even if that red ball is still in view, by changing focus. Not just limited to vision, COE can also be upon audible parts of an environment. Focus can be upon sounds, upon qualities of audition. Parts of the audible environment can be emphasized, concentrated in a specific way. If you hear a musical chord or song, you can concentrate to emphasize a single note in them. COE can be on almost anything received into the senses. And it can be inward. COE can be on parts of thoughts and memories, like shapes and distributions of focus within each moment. COE can also be on multiple things simultaneously, and on multiple senses, across the gamut available to sensory reception. For example: COE can be on a red ball on the left side of your vision, and upon a blue ball on the right side of your vision, and upon a bird’s chirping noises, and on a part of a memory, all at the same time. That’s quite a spread! Whatever qualities and concepts that COE is upon, in a frame of time, is called a moment. Some minor amounts of focus might be around the regions of greater focus (such as the space or background between two people or objects). And COE can change from moment to moment.
In summary, groups of expressions can make a quality; groups of qualities can make a concept; groups of concepts can make a moment. But we can go further to say: groups of moments can make an experience; groups of experiences can make a condition; groups of conditions can make a reasoning; groups of reasonings can make a desire; and groups of desires (such as a basic desire with its intermediate and nuanced offspring) can make an expression. In a return to an earlier concept: groups of expressions can make an environment.
Each entity (a living concept that can have desires and express its own desires) in the environment, provides and emits its own expressions to that environment. There are sometimes many entities in an environment. Each one is emitting and providing its own expressions. Example: you could see or hear multiple geese and ducks together, as a flock of geese and ducks in your environment. Each goose and duck has its own desires. Some geese and some ducks may be expressing their desires at the same time into the environment, making honking and quacking noises that vibrate the air and change the environment. If your ears function well, you can hear this, as you receive those changes from your environment, separate them into qualities, and conceptualize.
You can consider environments as multiple, or consider them to be integrated. For example: if there are two people, distant from one another, in different places on earth, they would each have their own environment. And unique expressions would go to each of those two people, from their unique environments. Those environments could be considered as two separate environments, multiple environments. However, you can also consider those environments to be integrated into the one environment of earth. Like how the starting line and the finish line of a race are both parts of the same race course, no matter how distant they are apart; they can be distant, but they can also be parts of the same environment of that racecourse. Thinking about the environments as integrated, would mean both of those people are in the same environment, considering that they are both on earth.
From each entity's environment, some expressions can be taken up or received by present entities, including yourself and others - animately, inanimately, and elsewise. That happens by an inanimate process of interaction (for example: your dead skin cells’ or a rock’s process of interaction and reflection of some emitted or expressed environmental light), or received and uptaken by a process of animate sensory reception - and by any other ways entities interact with expressions. Although, here in this book, I more specifically am addressing animate entities and their interactions with expressions (such as humans, animals, and possibly some artificial intelligences, etc.). A later book may address inanimate things and entities (like rocks, clouds, tree bark, dead skin cells, possibly viruses, some artificial intelligences - check Luke 9:59-60), and other interactions involving expressions. But groups of expressions that an animate entity receives or uptakes, at least, can make qualities, which can then be distinguished, as one quality from another. You might notice that this sequence has returned, from quality back to quality, which makes this process a cycle. This cycle is repeatable. It can repeat, going around and around.
See below: a diagram of this cycle of consciousness.
((Experience 4 is not in this example’s Condition. It helps to show that there can exist other remembered Experiences (like Exp. 4) in the same entity, but in different Conditions.))
Effects of Experiences
Experiences are current and special. We can enjoy them. They influence us, they entertain us, they teach us. We may live in the moment, but we live through experiences. Experiences often have the following four effects: changes to mood, changes to expectation, changes to perceived progress, and changes in vicarry. Vicarry signifies an amount of vicarious feeling that is intertwined with another entity, person, thing, event, or else.
Moment to moment, one’s mood can change and be charted like a line on a graph, like monitoring heart-beats. This change happens as perception and progress of desires change. Changes to mood are often sensed or felt over a series of moments. Nearer to the beginning of this chapter, changes to mood were described in general terms in the section about the rudiments of comfort and pleasure.
Next: changes to expectation. Expectations can be explained with an example of panels, like panels of a comic-strip. Each panel, similar to a moment, or a group of moments, establishes a pattern. An example of this: imagine a comic-strip. In the first panel, a man presses a button. In the second panel, a bulb lights up, or it blinks. The same man presses the button again in the third panel, and the light blinks again in the fourth panel. This repeats several times. A pattern has been established.
When the man in the comic-strip presses the button after the fourth panel, you may expect the very next panel of the comic-strip to show that the lightbulb is lighting. If that happens, then your expectations for that action do not change. If the bulb doesn't light or blink in the next panel, after the button in the comic-strip has been pressed, then that pattern has been broken. If the pattern breaks, your expectations for another time will not likely be the same. You would probably have new expectations than as before, when the pattern was unbroken, but an established pattern broke, so expectations changed due to your newly observed experience. If a moment appears, the observer of it may expect that moment to accord or fit with an established pattern. This is especially so after more repetitions of the pattern. Repetitions can form and increase expectations. The more something happens, especially after a triggering event or concept each time, then the more that it's expected. So something that expectations can do is increase. Whenever one comic-strip’s panel deviates enough from a pattern, it can be considered as unexpected. Depending on how it deviates, as a pattern is broken and moments deviate from that pattern, then fear, or surprise, or humor, or relief, or amusement, or tension, or wonder, or another emotional feeling can emerge from that experience. This resulting type of feeling also depends on a change in mood accompanying an unexpected part of the experience.
Example: some two people watching a race, may have very different reactions to the winner if they both want different competitors in the race to win. They observe the race as an experience that they share. However, the two people have different emotional reactions as the racers arrive at the finish line. Why do they react so differently observing the same race? It wasn't because the results of the race were different for each of them. They both watched the same race, albeit from slightly different perspectives. However, their expectations - from their desires - were different. Each expected their own chosen racer to win the race, because they desired their chosen racer to win. So their moods contrasted and differed when one racer lost and another racer won. For, even if someone expects a racer to win, but doesn't seem to want them to win, they genuinely do have some desire along with the expectation, because they probably have a desire to be correct about the winning results, and a desire that physics, natural phenomena, and other factors remain consistent to cause that expected racer to win.
As in the example of the comic-strip: a lightbulb brightening after pressing a button, is a kind of recent expectation. This kind of expectation arises when a pattern establishes itself very recently. When the pattern of pressing the button causing a blinking light was made because of observation of the comic-strip, that pattern mostly began to be noticed during reading that comic-strip and not years before that. Expectations that have been established for some longer time, are general expectations. They are held over from prior experiences. Consider this more general expectation: throughout longer periods of time, people tend to recognize general cycles and patterns that recur often. For example: when you throw something up, it usually falls down because of gravity. This is a firmly established and very common expectation. If established patterns like this break, change, are defied or subverted - like when someone throws a balloon upward into the air, and it doesn't fall down, but instead rises up - then the general expectation, of an object falling due to gravity bringing it down, can change. What happens might not be very expected. With changes in general expectations, incoming experiences can be expected as initially possible or not initially possible. Generally, this can be called IPP, or initial perception of possibility. Well-established patterns and expectations can deviate or break near the beginning of a new experience, rather than needing a few moments, like a comic-strip, to establish a recent expectation. Defying IPP might have a different or compounding effect than defying a recently established pattern would have. Initial perception of possibility (IPP) is basically the same as a general expectation, and also can be confirmed or evidenced by multiple experiences over a long period of time, but is also more subtle and “subconscious”. So, IPP means that without much thought, or upon first glance or observation, what happens in an experience seems possible.
Continuity and easily flowing transitions between moments can assist to increase IPP. Even when an experience is strange, other factors can help keep the strangeness less noticeable and subliminal. When our firmly held beliefs and tenets of reality are challenged, IPP is defied or reduces. Example: if someone teleports across a room, then our subconscious and long-established patterns which we expect, may be broken - not showing methodical steps of movement to go from one place to another. A very strange feeling can happen due to that kind of experience with a reduction of IPP. Many emotions change by recent expectations, more conscious general expectations, and IPP as major factors. But these factors don't have to change the same way together. A recent expectation can be kept constant while a firmly established pattern can be subverted. The inverse and opposite can occur too. As in the previous example of the blinking light: a man pushes a button, and the lightbulb brightens (keeping with recent expectation) but also while the light begins to multiply into more lightbulbs (likely subverting or reducing IPP). Or another example: when that man pushes the button, the lightbulb doesn't light up at all (breaking the recent expectation), and meanwhile and in the next panels, nothing extraordinary happens (maintaining IPP, and observer's general expectations). Consider chemical reactions as experiences. You can see many kinds of chemical reactions drastically change the appearance of an object, its color, its heat, or its volume. Those conspicuous chemical reactions can surprise subconscious patterns and affect IPP.
Changes to perceptions of progress have at least two factors. These are: discontentment and contentment. Every desire that an entity possesses during the moments of an experience, probably has some degree of discontentment and/or contentment associated with it. The self, or the entity in question, can be content with the progress they have made with the desire, or they can be discontent with the progress they made with that desire. In some situations, a little of both, depending on the smaller progressional desires compared to progress perceived and interpreted. A person, who takes a step on a journey, can perceive and interpret that step as a big amount of progress or a small amount of progress. This depends on the progressional reasonings, and on desires, awareness, perception, and interpretation. Obviously a person can have multiple desires at the same time, so there are many factors which could potentially influence and change mood. Discontentment is usually associated with a lowering of mood, and contentment with an elevation of mood, or a negligible change to mood, which is a very little change.
During an experience, a person may feel like they aren’t making any progress towards fulfilling a desire of theirs. Yet, they may believe that they are progressing to fulfill another different desire. When a desire for progress forms, which is a part of discontentment, it can lower one’s mood. This lowered or reduced mood from discontentment is not always a useless or bad thing. It can be very helpful, as you will read about in later chapters, especially to motivate for progress. In contrast to that, amounts of contentment of progress can raise one’s mood, or keep mood from changing much. It is the perception, awareness, and interpretation of that progress that ultimately determines discontentment or contentment of a desire, and therefore influences mood. Mood is not necessarily changed only by the progress itself, but also by the interpretation of that progress.
Consider these four different situations about progress - versus their interpretation of progress:
you've done a lot - but you interpret the amount you've done as very little
you're doing very little - but feeling like you are doing a lot
you're doing a lot - and you feeling like you're doing a lot
doing a little bit - and feeling like you've done a little bit.
Also, experiences can involve changes to vicarry. Vicarry is a type of confusion, not necessarily “confusion” in a bad sense, but confusion of the self's identity with another’s identity. It is commonly found and observed in storytelling and hearing or reading a story. When a story is told, the audience may identify themselves with the main characters, to some degree. They confuse themselves, their own identities, with the characters. Then the audience’s mood can become affected by what occurs to the character. If a main character has a problem or trouble in a story, the audience of that story may feel sad as a result, as if it is the audience's problem too. In some video games, when a player wants the character on the screen to survive and avoid dying, or when they want the character in the game to conquer an evil villain, or when they want the character to adventure through the game’s world, the player can feel as though the events in that game are affecting themselves to some extent. They may want the character on the screen to win, although it doesn't change very much the life’s progress of the player - except if the level of vicarry causes vicarious experiences which affect the player’s mood. A player might become angry when a character on the screen loses. Or sad when someone on the screen dies or becomes upset. Or happy when a character gets a new and exciting item which is useful for the character, but is not necessarily useful for the player. So the player is vicariously experiencing the game by the character. And the intensity of vicarious experiences like those, depends upon the amount of vicarry that the player has with the character.
The character of a spoken story, of a book, or of a video game, can have a high or low level of vicarry with the player, the observer, or audience. This vicarry is caused by an induction (a growth or development) of a vicarious state, according to increasing or growing vicarry of a concept. Example: a character can have no vicarry, then have a little vicarry, and later have a lot of vicarry, developed over time and associated with the concept of that character. This vicarry is induced commonly by an amount of confusion of the self's identity (or self-concept) with the character’s identity (the concept of that character). This vicarry happens due to factors like:
the player's or audience's ability to control or influence the character. Example: a person that can move and influence their arm, more likely considers that arm as a part of themselves. Their influence and level of control affected the amount of vicarry with the concept of their arm. In a similar way, a player or observer or audience member, may consider a character that they can move or influence, to be more a part of themselves - very much like their arm or leg or fingers or eyes. Greater influence can mean greater vicarry.
the character's likelihood to fulfill rudimentary desires, of itself. People often like fulfilling their rudimentary desires. If they expect a character to do that, or if they notice a character doing that for itself, then they will want to share in its experiences vicariously, in order to have the character’s rise in mood affect their own mood positively. If a character has fun, the audience wants to have fun too. So they may be likely to want to confuse themselves with the character, to experience the fun together.
the narrator’s techniques of manipulation of focus or (COE).
Vicarry affects many situations. Everything in life appears to involve vicarry. Every single thing, every quality, in the environment and in virtual environments, can only be classified by its relationship to the self. (For example: you see something because it is in front of your eyes and seen by you.) The environment is regarded in a major manner because of the senses of the self. So it seems that any qualities sensed or perceived, are related to the self - and therefore those qualities are subject to confusion, to be perceived as a part of the self, with vicarry. Some objects and things in the environment can have high vicarry and be anthropomorphized, which is to attribute to them human characteristics like a human voice or a human name, like saying about a rock: “Mr. Rock looks happy today among the other rocks.”
Let this section be summarized: changes of these four factors of experience account for emergence of reactionary emotions and feelings due to experiences. Changes of mood, changes to recent and general expectations and to IPP, changes to vicarry, and changes to perception of progress. These can affect emotions. They can change the manner in which an entity is affected by an experience, and different entities can be affected differently by a shared experience. Each change to each of these factors can be more intense or less intense. For example: if the temperature of touched water is a little warmer than expected, a weaker emotion might be felt. But, if water is much hotter than expected, then likely a more intense emotion would be felt. Now, with some elements of experience described, we can return to continue describing the major course of the cycle of consciousness.
A Summary of Four Effects of Experiences:
Change to mood - (mood above, at, or below neutral line for each desire, and the changes over time for each)
Change to expectations - (changing desires for what’s to happen)
Change to perceived progress - (changing desires of how to interpret the environment, and these interpretations are compared to other desires; for example: desire of how to interpret how far a footstep was taken, and desire to compare that interpretive desire to a desire of how far was wanted to take a footstep)
Change to vicarry - (change to amount of how much a person relates to another person, entity, or thing)
Experiences, Memory, and Conditions
When a moment passes, it is stored into memory. It is stored into short-term memory firstly (STM). Short-term storage of memory is an amount now believed by some scientists to consist of about 15-30 seconds’ worth of moments. So STM has a duration of whatever amount of moments equals 15-30 seconds. Each new moment, incoming, is compared to the previous moments prior to it. Those previous moments were collected into the 15-30 seconds of the short term memory. When a present moment is compared to moments in the STM, and it involves a deviation or break from the pattern that was formed with previous moments, a distinct experience forms due to this change in expectation. This can happen very often. The environment constantly changes. Even in small amounts, mood, expectations, vicarry, IPP, and interpretations of progress can constantly change, even if a little amount in every moment.
Experiences happen often. They each are a series of moments. And moments happen often. However, experiences are only sometimes stored into easily recallable or memorable sections of long-term memory (LTM). An experience is more likely to be easily remembered from LTM if it involved a great change in any of the four factors of experience mentioned earlier. If an experience was intense or profound, then that experience is more likely to be stored as easily memorable in LTM. Repetition of an experience can also cause concepts of it to be stored into a memorable place with higher priority for recall in LTM. That way it's remembered more easily. A repetition is basically a cycle. Cycles and repetitions are experiences that can happen more than once. For example: the sun rises, and day happens. Then the sun sets, and night happens. Then the sun rises again, reappearing in the sky. The sun caused the observers on earth to have a repeated experience. It's a cycle. The sun was there in the sky, then it was not there, and then it was there again.
Another example: if you look at a tree for a while, you will see the tree is there in the first second, and then it is there in the second second, and also the third second. It is in a cycle of existing over time, cyclically recurring in new moments. It might reappear every second. That tree exists when your eyes are open, and it disappears when your eyes are closed, and it reappears when you reopen your eyes. It appears when you look towards it, it disappears when you look away from it, and it reappears when you return to look at it. That tree is like the sun, because it can appear and then disappear and then reappear, in a cyclical way. When an event, such as an appearance, happens twice, that means one cycle has happened. A return is a cycle, in space or time. Recognizable patterns can be noticed from cycles, and desires such as expectations, can form from recognizable patterns. When many or multiple cycles happen in a sequence, then a series of cycles has happened. Example: one cycle of a day can be repeated seven times to become a series of daily cycles, called a week. When a week happens again, reappearing, the week can also be a cycle. These cycles and series are both experiences.
Experiences are made by groups of moments. Consciously, you can sense moments in your perception. A current present moment, and the moments in the STM and LTM, can be compared to determine if an experience contained a cycle. When the present moment is brought together with the moments stored in memory, it is called Convergence of Moment and Memory. The present moment converges or meets and is compared to the moments in memory. You may notice that each part of the cycle of consciousness has a name. Names like “moments” and “qualities”. The transitions - called focal triggers - they are between each part of the cycle of consciousness - also have names, like “Concentration of Emphases”, “Sensory Reception”, and “Classification of Concepts”. Notice there are transitions: constructive focal triggers (transitions going clockwise around the cycle of consciousness) and deconstructive focal triggers (transitions going counterclockwise around that cycle) between the parts of the cycle of consciousness on the chart that’s shown below.
A condition can be formed from multiple experiences. A condition is formed when the mind focuses on at least three things from a group of experiences: a causing concept, a concept of method (a way that the causing concept does its causing), and a concept of effect (which is usually a change in mood). These three concepts:
causing concept - cause - the triggering concept, the “If” part of a logical statement
concept of method - method - can merely be the presence (existence in a location in space) of the causing concept, or merely the duration (amount of time spent) for the existence of the causing concept, among other concepts
concept of effect - effect - the triggered concept, the “Then” part of a logical statement
These concepts are identified and gathered and collected from experiences. Even an experience can itself be converted into a concept. An example: seeing a bluebird flap its wings. In each moment, its wings are oriented or positioned differently. An observer of this can convert that experience into a concept of flight, which can be used in a condition.
When obtaining more related experiences as you live, these obtained related experiences can provide proof for the certainty of a condition. More proof for a condition, makes the condition stronger and more established, and usually believable. For example: if you put good food into your mouth if you are hungry, and you eat it, your mood probably increases. When you have a similar experience to that later on, and you are again eating when you are hungry and then your mood increases, you are provided with another proof that eating the good food caused the rise in mood that you felt. The experiences happened, but conditions may not yet have been formulated. You may ask yourself: what caused rises in mood during those experiences? Broadly, with only two experiences or a few experiences to consider, and with so few proofs - the causing concept could be almost anything! It could be the amount of times that you blinked before you felt the increase in mood. It could have been the weather then at that time. It could have been a process or combination of concepts. It could have been that the minute on the clock was an even number, instead of an odd number. How could you be certain of what the causing concept was, in the example? The causing concept is sometimes a speculation or a guess if it's gathered from only a few experiences. As we see in the example, the good food likely elevated and improved mood, but not every condition may be so simple or easy to determine from experiences. Sometimes a person’s mind may not be quite sure of what caused that rise in mood, but can form a condition and obtain more proof for a specific condition with repeated experiences, to become more sure. The beginning formation of a condition, which can be built from multiple experiences over time, requiring sureness that there was even a cyclical or conditional event that happened at all, can be called surety of causation, which is the next transition in the cycle of consciousness. A group of proofs gathered together (from real and / or virtual experiences) can support a simple emergent hypothetical condition that can be thought consciously or subconsciously (or in another network of consciousness). Some small amount of surety is needed to form a precursory or emergent hypothetical condition from experiences. Constructing a condition in this way, according to the cycle of consciousness, is a part of the process to form a desire.
Reasonings, Desires, and Nuancing From Basic Desires
When a person or other entity, like an animal, seems to have obtained enough proofs from experiences, for making some conditions, then those conditions can form a reasoning. A reasoning forms from one or more conditions. Reasonings don’t have to involve simple changes in mood, like “Then mood goes up” or “Then mood goes down” as part of their logical statements. Conditions often do involve instinctual changes in mood, and reasonings can involve mood, but often do so more subtly and indirectly. Transitioning from conditions to reasonings is like transitioning from one’s instincts, to a more complex level of intelligence. Example: the reasoning, “If a thing is in water, then it might be a fish.” Notice that this reasoning does not involve mood or a change in mood directly, or explicitly. Now compare it to this condition: “If I see an interesting fish, then (my pleasure increases and) my mood improves or rises.” Conditions are usually “closer” to mood and emotions from experiences, than reasonings are. Reasonings are sometimes more “detached” from mood, although not entirely so, as a reasoning consists of at least one condition. So in this way, reasonings can be unlike conditions because conditions are more related to changes in mood directly and simply. Another example of a condition: “If time passes (without me eating), then I feel (hungry, having) a lower or worse mood (from discomfort in a specific place in my body, like in the abdomen).” In that example, the causing concept (the cause) was the “me” or the physical body “calling” for food, using pain as a calling device. The concept of method (the method) was time passing and the absence of food in the body. The concept of effect (the effect) was the lowering mood (from discomfort in the abdomen).
How conditions are associated, and in what order they are connected, determines how reasonings are formed. This association of conditions is called the Certainty of Connection and Sequence of Conditions (CCSC). However, after sequencing and connecting and associating some reasonings together, reasonings can simplify their connections by making shortcuts, from one to another. Remember that a basic desire can nuance to become many intermediate desires and many nuanced desires? An associated group or series of reasonings can make shortcuts between them and become fewer, hence having been shortcut. Here’s an example: reasoning #1: “if I wake up early, then I can go to the pool.” Reasoning #2: “if I go to the pool, then I can swim.” Both of these reasonings can connect in such a way to form a shortcut between them. A possible shortcut is reasoning #3: “if I wake up early, then I can swim”. This is a simple example of shortcutting between two reasonings, but more than two reasonings can have a shortcut between them also.
When one or more reasonings involves a concept of the self, and when it also involves any rudiment (which could be: survivance, comfort, pleasure, recognition, love, wisdom, and courage), it can form a desire. A very basic desire, specifically the desire to regulate mood, seems to almost always be expressed by any person. A person’s mood can lower or worsen. Because of this, the desire to regulate mood causes that person to form new desires to use these new desires like helpful tools to raise mood. It causes new and nuanced desires to be formed and used as tools to manage mood by raising low mood. Also, nuanced desires can be produced to prevent mood from dropping too low and becoming worse. The desire to regulate mood is probably instinctual, and it forms desires from rudimentary reasonings and other reasonings made of conditions, which are summarily believed to manage mood. New desires are instinctively nuanced from basic desires, with a plan to use them as tools to raise mood. That is why the transition from reasonings to desires, is called Certainty of Instinct and Planning (CIP).
An instinct to manage mood forms a (nuanced) desire, along with possibly more thoughtfully planned formations of desires. These are thoughtful plans or instinctual changes made to increase mood and prevent its worsening, by using reasonings. Therefore, it’s called CIP. When these reasonings are grouped and bring more certainty that mood will be managed, then a basic desire will be nuanced and formed from them. That desire was a plan or an anticipatory expectation that can remain unfulfilled in reality. It can be instantiated, or made perceivable, as a virtual experience, such as in imagination, or in a story in a book, or in a video game. It can have its own virtual fulfillment, like imagining attaining a goal. Virtual experiences can instantiate virtual ways to increase mood and prevent very low mood. For example: if you desire to have candy, then you probably do not have the candy in reality yet. So a desire for it is a very simple plan to raise your mood, using reasonings forming that desire. When you want candy, you want or plan to use it as a tool to raise your mood, in some specific way. And when you think about it, within that desire is likely already a fulfillment of getting the candy, but the fulfillment is probably in your imagination, virtually. So, instantiation of the desire into virtual experience, producing a perceivable instance of it, can already provide virtual rudiments (like pleasure, comfort, etc). Therefore, reasonings making a desire, is like a plan to get that fulfillment that you might have already obtained virtually, but to get it in reality too. And if you do not instantiate by visualizing or imagining the desire, nor think about it very much, yet it still affects you. Then that desire is like an instinct or a subconscious influence.
A desire may begin by being formed into its basic form, from a sort of still unformed “proto-desire”. A rudimentary reasoning is included in the formation, like: “if I am recognized, my mood is better.” Or like: “if I am more comfortable, my mood rises.” These are examples of very basic rudimentary reasonings. Whenever ones like these combine with other reasonings, they become desirous reasonings, or also can be called rudimentary desires. Example: “if I sit now, then I may feel more comfortable.” This can combine with the reasoning: “if I walk over to that chair, then I may sit.” These might combine into a shortcut, to form: “if I walk over to that chair, then I may feel more comfortable.” This reasoning is practically a basic desire. Consider that in the formation of this desirous reasoning, there were also desires to move COE to those concepts, and usage of focal triggers. Now that, in this example, a basic desire has been formed, this basic desire can nuance into other desires which may concern the actual logistics and necessary movements to get to that chair in the example. Nuancing a desire from its basic form, continues like this into formation of more desires that are more detailed. Presumably, nuanced and subtler desires are often forming very quickly. Sometimes some can form without conscious thinking. And, of course, you might remember that these desires form, but they may not be expressed yet, changing an environment, real or virtual, by instantiating its small increments into it.
From Desires to Expressions, to an Environment
Eventually, a desire can become so precise and exact in detail, or so nuanced, it concerns speed, angle, intensity of a single part of a movement, like: “if neuron #403,962 activates, then I can move that muscle in my leg (to walk towards a comfortable place and raise my mood).” Just thinking of that specific neuron may cause it to activate. Putting COE (like focus) onto that motoral neuron, is not necessarily visualizing it or sensing it from a distance, but it is putting COE on it in a similar way that you might to move your eyes to read this book, or the way you might move your hands or feet or other part of your body. Then when COE is changed to be redistributed into a specific way, in this specificity of detail for a desire, specific neurons or groups of neurons can be activated or “fired (off)” to cause physical movement.
A differently nuanced desire (a different distribution of COE) may cause a specific piece of a mentally visualized image to form. Like lighting a single small dot on a screen. A greatly nuanced desire can form a small dot of an image for mental viewing. Another example: activation or synapses of neurons can cause a hand or a finger or leg or a foot or some muscle to move a tiny amount. This includes muscles for breathing and moving the eyes. And these tiny amounts of movement can be added together and connected in such a sequence that we can observe it as a useful movement of the physical body. Like walking. The COE (like focus) that was on basic concepts like walking, moved onto specific muscular movements. So the basic desire became many nuanced desires. When a desire becomes nuanced enough, it can become an expression like that. That expression might be an action, a thought, or a word spoken (using muscles of respiration, the larynx, and mouth). An expression can be a movement of the physical or virtual body in real or virtual experience. The next transition of the cycle of consciousness, D.A.C. Selector, is a process selecting a desire to express, from the total amount of desires present in a person or entity. It's selected if that desire seems to have the best aspects of desire, ability, and consequence (D.A.C.). If a desire (which might be a sort of amount of COE) is made and convinces other amounts of COE in that entity that it would greatly increase the mood of that entity (being a useful desire), and if the entity seems able to perform that desire (having useful ability), and if the consequences of that desire might involve a tolerable amount of trouble (having useful or tolerable consequences), then it will likely be selected for expression - chosen out of a group of all the desires of that entity or person. Two or more desires might be selected by the DAC-Selector simultaneously, to select the basic desire and its nuanced desires too. For example, a person can have one desire to move their right hand and another desire to move their left hand. These desires can be selected at (nearly) the same time, especially their nuances, so two expressions can happen (nearly) at the same time.
Expressions are sent or emitted into an environment. They change an environment. An environment consists of one or more expressions, so it often includes any entities that are there (and any COE) which are emitting those expressions. In an environment, entities usually are sensing and receiving expressions and also emitting expressions. This may include the inanimate objects present, and possibly some spirits. An environment is a collection of all of the expressions that may be flying around as waves of environmental changes. It may even be that a person may sense his or her own expressions that he or she had already sent into the environment. For example: a person may wave their hand, and then see their hand waving. These expressions observed from an environment, are self-expressions. You may see some of your own body in your environment. Especially when you move your body. And living humans don’t usually need to move their body to sense their self-expressions. Their heart already moves during a heartbeat, their lungs already move when respirating, and they might feel the pressure on their feet if sitting or standing. They may feel air and gravity, blood flow, digestion, blinking, and many other self-expressions without trying to move. When expressions or self-expressions are sensed from an environment, the cycle of consciousness starts again.
Expressions are only sensed directly in an Area of Sense (AOS) of an entity. An Area of Sense can be made bigger or smaller by the sensitivity, the range, and the amount of senses, like: the range of hearing, and the distance of vision, and the scope of other senses which determine the shape, size, and location of an entity’s AOS. If you can see far away, your (visual) AOS is longer. If you can only see a couple of centimeters in front of your face, then your (visual) AOS is shorter, or smaller. But some people may be able to hear distant things, even if they can’t see very far. And other people may be able to see further, even if they can’t hear very well. So AOS of some entities can be unique. Mediums and tools and instruments between the self and the target of observation, can extend the range or span or size of an AOS. Instruments that expand AOS include telescopes and microscopes, radar, echolocation, and telephones. They allow people to see and hear better and further. Mediums are entities or things that can send or receive expressions to and from the self, but they are not always considered to be integral to the self. For example, a messenger is not always integral to a person, but a messenger is a medium that can be sent from a person, and that messenger increases the range of expressions of the sender. If they return with a message, they can increase the range or size of the AOS. (Note: I do not promote biblically prohibited mediums, like those that extend the range of AOS and range expressions to the dead, but I am using the term “medium” in its more original and general meaning.)
CHAPTER 4 — MOOD AND RUDIMENTS
Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.
Matthew 5:6
When two or more expressions are perceived together, and by their combined effect they increase mood, they produce what is called a harmony. So they harmonize. But when two or more expressions are perceived together, and together they produce a decrease of mood, they cause a dissonance. They are said to be dissonant; they dissonate. Example: two or more notes are played on a piano, or with another musical instrument, and the notes sound pleasing together, and they raise mood due to their combined effect. They are a pleasant harmonic musical chord. A different group of notes played by that same piano, or other instrument, can also sound unpleasant together. Even if each note of the dissonant chord sounds pleasant when each is played separately. In a chord with an unpleasant sound, they made a combined effect to sound dissonant. As for people: when two people express their desires, and that combined effect causes their moods to decrease, they are being dissonant with each other. If they dissonate too much with each other, they may associate those interactions with lowered mood, and then they may dislike and avoid each other. However, when two people raise each other’s mood due to interactions’ combination of expressions, they harmonize with one another. They would enjoy each other’s company, associating their expressions combined together with increases in mood. Life is not always so simple. One expression can harmonize with one person’s expression but dissonate with another person’s expression. Some expressions from a person can dissonate, but then that same person’s expressions in the next moments can harmonize. They might even dissonate and harmonize simultaneously in the same person, because of multiple, different, and/or competing desires in that person - harmonizing with one desire and dissonating with another desire, both in the same person.
Harmonic expressions, those that raise mood by their combined effects, are normally associated with a causing concept. A person perceives concepts as providers of rudiments (mood-raisers) or as providers of anti-rudiments (mood-lowering). As stated before, the rudiments are: survivance, comfort, pleasure, recognition, love, wisdom, and courage. The anti-rudiments are opposites: (getting closer to) death, discomfort, lack of pleasure, disregard (or ignoring), scorn (or hatred), foolishness, and cowardice. Basically any concept might be perceived as a provider of rudiments, or of anti-rudiments. Sometimes a single concept can provide both rudiments and anti-rudiments, amounts of each. Example: water can be for drinking (for survivance and comfort), but in some situations water can also cause suffocation and drowning (death and discomfort), or cause being stranded on an ocean. The concept of water may have both PP points and PC points.
When a person acts, expressions coming from that person can be associated with the concept of that person. That person may be assumed to be the provider of those expressions. For example: if a person often gives you something to eat, you might give them positive “points” because they are a perceived provider (PP) of survivance. If you meet another person, and that other person tries to hurt you, you might ascribe to them negative “points” as a perceived controller (PC). This would be someone (or something or event) who is perceived to have some control of or influence on mood at their discretion. Sometimes this is done with discomfort, being able to influence your level of comfort. A concept like that might be perceived to be a potential cause of you being less comfortable, and change your mood. Perceived providers and perceived controllers have been given some “points” by an observer, and that happened after those PP’s and PC’s expressions caused changes to mood of the observer. These points were added to those concepts. These types of points can be “spent” as influence.
For example: if you make a person happy and laugh often, they may ascribe PP points to you because you provided them with pleasure. You may have more influence on them, as a result. You might use these PP points (that the person has ascribed to you) as a way to influence or attract their attention, their COE, for help to fulfill your own desires. You may decide to influence that person by their expectations of you providing rudimentary fulfillment. You may try to influence them by withholding provision of rudimentary fulfillment. So they may be influenced by you in various ways. And not only by your presence can you influence observers who have ascribed PP points or PC points to you. Even the thought of you or your name mentioned in a conversation, can be enough to influence COE. In this example, another way these points influence, is that they may be more likely to focus on you, the concept of you, even your image in a picture, because they have ascribed these “points” to “you” as a concept in their mind. If they have given many PP points (and/or PC points) to “you” as a concept, they might put more of their COE on you during a moment, in an experience. The Messiah, the Christ, taught about this.
“For where your treasure is, there your heart will be also.”
- Matthew 6:21 -
The “heart” is an environment where desires can be expressed and sensed as mental imagination and audible thought (Isaiah 49:21, Deuteronomy 7:17, Deuteronomy 8:17, Deuteronomy 18:21, Psalm 35:25, Nehemiah 5:7, Luke 2:19, and Luke 5:22). So according to Matthew 6:21, a person who treasures a concept (with lots of PP points), will express desires related to that concept, which makes the environment of the heart into a location containing that concept. That concept is in the “heart”, and the “heart” is there with the concept. That concept is treasured by perceiving it as a valuable provider of rudimentary fulfillment. The concepts having the most PP points are treasured as being the most important to that entity or person. The concepts most valuable, like treasure, are believed to help them fulfill their desires. Therefore, those concepts are where the heart and its thoughts are.
Interestingly, things do not even have to provide rudiments (survivance, comfort, pleasure, etc.) directly to gain PP or PC “points”. Some concepts only make expressions which are similar to those of other perceived providers or perceived controllers. In some situations, that’s enough to gain some PC or PP points. For example, this phenomenon is observable in nature: some animals mimic the qualities of other more dangerous animals, frighten away or ward off predators, and prevent predation. Doing this, they acquire PC points, given to them, in the mind of the potential predator. For example: a harmless hoverfly has a similar appearance (similar qualities) to a bee with a painful stinger. That hoverfly may look intimidating, but it probably won’t hurt any person if it doesn’t have a stinger like a bee has. Meanwhile, some other animals mimic qualities of beneficial concepts, to attract and lure other animals. They may acquire PP points, without actually providing the benefits that it seemed to offer. For example: one deep sea anglerfish has a bioluminescent lure. It uses that bright lure to attract its prey. Other nearby fish may assume that the luring light’s qualities are from something able to provide comfort or survivance. But those nearby fish may be swimming near the mouth of a hungry fish!
The concept of the PP and PC “points” is not fully developed yet in LWC Theory. Take note that: an action can be perceived to be harmful - however, that same action may be perceived to be beneficial later (or even just benign or harmless). Something that seems dangerous from afar might be understood to be generally harmless or benign when approaching it, or vice versa. Thus, this system of “points” depends on perceptions and beliefs about the providing or controlling concept, and its expressions. These perceptions and beliefs might be changeable and updatable.
PC’s and PP’s are important conceptually. The Messiah reminds us of their (what we make to be our perceived providers and our perceived controllers) importance.
Now as they went on their way, Jesus (Ἰησοῦς) entered a village. And a woman named Martha welcomed him into her house. And she had a sister called Mary, who sat at the Lord’s feet and listened to his teaching. But Martha was distracted with much serving. And she went up to him and said, “Lord, do you not care that my sister has left me to serve alone? Tell her then to help me.” But the Lord answered her, “Martha, Martha, you are anxious and troubled about many things, but one thing is necessary. Mary has chosen the good portion, which will not be taken away from her.”
- Luke 10:38-42 -
followers of Christ should care about the concepts that are important. Concepts, with worthy statuses as perceived providers, can become good addictions and good obsessions. Inferior concepts may become bad addictions and bad obsessions. Messiah’s followers generally should be careful about this. Generally, COE tends to go towards PP’s and away from PC’s. PC’s may be used to direct COE around and away, or even used to maintain focus or attention, like how a shepherd can use physical discipline and use intimidating sheepdogs to guide sheep, or like how a person can use mental self-discipline to guide their own COE. PP’s may be used to attract and maintain focus and COE. A person’s focus and COE seems to return to what increases his or her mood (often to what increases mood the most, and the most consistently). For that person, those concepts are PP’s with many “points”. Disembodied spirits can have concepts as PP’s.
“When then the unclean spirit has gone out of a person, it passes through waterless places seeking rest, but finds none. Then it says, ‘I will return to my house from which I came.’ And when it comes, it finds the house unoccupied, swept, and put in order. Then it goes and takes with itself seven other spirits more evil than itself, and entering in, they dwell there, and the last of that person is worse than the first. So also will it be with this evil generation.”
- Matthew 12:43-45 -
Notice from the teaching, that the unclean spirit put COE on a house and thought of a house, or a body acting as a house for a spirit (John 2:19-22, 2 Samuel 7, Haggai 1:9, 1 Kings 6:11-14 (the Hebrew word in these verses means “house”)) because that unclean spirit believed that concept of that house to be a provider of rudiments. It seems that most entities tend to think about and do what makes their mood better.
Increasing mood can be good, but lowering mood can also be helpful, if done in a useful way! Lowering mood is not always necessarily a bad thing. It should not be discounted as an optional tool. It has useful functions. One way lowering mood can help, is by discipline for others and for the self; discipline can lower the mood of an entity so that they can learn to do better than before. And self-discipline is temporary dissonance, lower mood, for a greater harmony, higher mood, later. If a person is tempted to do an evil thing that feels pleasant for a short period of time, they can (self-)discipline themselves by temporarily choosing a lower mood, instead of taking the higher mood from the evil thing of the temptation.
In situations like disgust, when you are disgusted with something, lowering mood can help you avoid eating or doing something bad for you. Disgust may cause a person to avoid or reject something that is bad for them. Mood lowers during an encounter with a concept which disgusts them. This lowered mood helps to form a condition which can dissuade a person from approaching or doing a bad thing. The desire to regulate mood causes a person to form desires of avoidance of and rejection of that disgusting thing, in order to raise mood.
Some emotions like anger, sadness, anxiety, envy, disgust, fear, despair, and guilt, are manifestations of discontentment. A person feels them because they are wanting fulfillment of a desire. An angry person is angry because of a desire for the situation to be different. This is also the same for a sad person, or an anxious person, or a disgusted person, or an envious person, or a fearful person, or a despairing person, or a guilty person. Oppositely, manifestations of contentment include emotions like joy, happiness, gratitude, peace, serenity, hope, amusement, wonder, and awe, relief, and satisfaction. People who feel emotions like these are more content with how their situation is happening. They are content and usually want the experience to last longer. Discontentment and contentment then are powerful tools. Human emotion naturally displays these.
So consider: why would anyone’s desire form unless first a temporary decrease of mood happened from discontentment? In other words: how can you want something unless you feel somewhat worse about not having it? In that way, discontentment motivates people (and other entities) to fulfill desires. In a scenario of sacrifice: there may be temporary decreases in mood so that a great increase may occur in the future. Example: working to grow crops, so crops can be harvested later. A useful saying: “temporary (directed) dissonance for a later, greater harmony” or “temporary (directed) discontentment for a later, greater contentment”. Directed here meaning: purposeful or skillful and with a useful goal or goals (not random or unintentional wasteful usages of discontentment). In contrast, evil and sin may cause temporary increases in mood, but later cause greater decreases of mood. This later lower mood from evil, may come during an evil person’s life or happen afterward during the afterlife. There are worse things than physical death. Undesirable circumstances can occur apart from a death of a physical body (Luke 12:5).
Good and wicked entities both may use contentment and discontentment, to form and fulfill desires. So how do good and evil differ? Evil functions generally in three ways. The first evil way is distraction: attempting to change a person’s focus (COE) from more beneficial desires to less beneficial desires. The second evil way is suppression: to try to hinder or impair or block the ability to fulfill a desire. The third evil way is corruption: to make consequences that suggest or inspire worse desires, that cause great lasting consequential harm to an entity. Notice that: each of the three evil ways counteracts desire, ability, and consequence.
Distraction tries to reduce good desires.
Suppression tries to reduce good abilities.
Corruption tries to reduce good consequences.
There are more than three good ways. There are at least seven good ways to help yourself and others to do better in life, using contentment and discontentment. The first way is concentration: to keep focus on good desires. The second way is enhancement: improve (yours or another entity’s) skill and ability to fulfill desires. The third is fosterage: suggesting better and more righteous desires. The fourth is rebuke or correction: to counteract evil desires with better desires. The fifth is avoidance: avoiding places, things, people, and events which likely lead to evil desires, before they are nearby. The sixth is evasion: leaving or hiding from evil places, things, people, and events when they are nearby. The seventh is prayer or supplication: to request or ask for help. Since evil and wicked entities don't have such a strong relationship with the Deity, their prayers and supplications won't work as well or won't work at all (1 Kings 18:26-29). And even their calls for help to other evil entities are not as powerful, because of the untrustworthiness and unreliability of their relationships (Exodus 7:10-12, 8:5-7, 8:16-19).
Generally Evil Ways:
distraction
suppression
corruption
Generally Good Ways:
concentration
enhancement
fosterage
rebuke or correction
avoidance
evasion
prayer or supplication
CHAPTER 5 — FORWARDS AND BACKWARDS
THROUGH THE CYCLE OF CONSCIOUSNESS
And needed no one to bear witness about man, for He himself knew what was in man.
John 2:25
But Jesus (Ἰησοῦς), knowing their thoughts, said, “Why do you think evil in your hearts?
- Matthew 9:4 -
Looking at the diagram of the cycle of consciousness, you may have noticed that those arrows point in both directions. In the clockwise direction around the cycle, is the constructive focal direction. In this clockwise direction, concepts, experiences, and desires are made, each constructed. The counterclockwise direction is the deconstructive focal direction. In that counterclockwise (or anticlockwise) direction of the cycle, concepts and experiences and desires are separated or broken into their parts. That way one of their parts can be considered by itself.
What causes the deconstruction or construction of concepts? Focal triggers. These focal triggers change COE through moments in time, changing the distribution of an entity’s focus and attention (consciously, subconsciously, super-consciously, and otherwise). Some constructive focal triggers were already mentioned (like: Sensory Reception and Classification of Concepts, etc.). Notice the deconstructive focal triggers in the diagram emphasizing the counterclockwise, deconstructive direction of the cycle of consciousness. The names of these triggers make each function obvious. A conceptual focal trigger puts focus on a concept of a moment. A qualitative focal trigger focuses on a quality of a concept. After this, a sensory focal trigger puts focus on a sense (as a category or type of expressions) of a quality. For example: the sense (or expressional category) of taste, of which saltiness or sweetness can be a quality, can be on one part of the tongue. After this, an omni-sensory focal trigger causes focus onto the environment by using most or all of the senses, instead of only one sense (such as touch, sight, taste, hearing). A natural reactionary trigger (also called an environmental reactionary trigger) focuses the mind by putting COE on actions of the self, the self-expressions, which are sometimes natural reactions to the physical environment (like a reaction to nature). A sensible physical environment like nature, can cause a reactionary self-expression, but other environments can also trigger or influence a self-expression, like the mental environment of the heart. Self-expressions depend on the reactions to environments which are most influencing the self. After that, the next focal trigger is a motivational focal trigger (also called a desirous focal trigger). It moves focus onto a(n assumed) desire of a self-expression or an expression from another entity. That desire is a motivation for that expression or self-expression. A questional focal trigger (or reasonal focal trigger) puts focus on a reasoning (or multiple reasonings) of a desire. Normally, the reasons for a desire can be contemplated, discovered, and determined by asking questions; so, that’s a reason for a name of the trigger. Causational focal triggers (or conditional focal triggers) are what can put COE onto a condition of a reasoning. They help separate reasonings into their conditional causes. Experiential focal triggers focus onto one or more experiences from which a condition was formed. A momentary focal trigger focuses on specific moments of one or more experiences.
So deconstructive and constructive focal triggers help form desires. Physiological effects from conscious and unconscious desires are often expressed in the living body: changing heartbeat, changing breathing, transitioning to sensing different places in the environment, cellular metabolism changing, blinking eyes at a different rate, storing memory differently, recalling memory, among others. Desire to regulate mood is another frequently expressed desire. For as long as the body is alive, COE changes to nuance desires, and this can affect bodily processes. Since focus seems to always want to regulate mood, the nuances of this desire are probably the cause of most expressions from people. When this consistent desire’s COE is associated with a concept that is believed to help fulfill it, that concept is likely to be involved in a desire that is nuanced from it.
Then how does COE know how to change next, with focal triggers? One theory is a guess. This guess is called a Temporarily Aided Guided Guess (TAGG). TAGG: a change of COE from one distribution to another, using reasonings and desires as temporary guides. Doing so, TAGG becomes an attempt to find a desire that will regulate mood in a useful manner for that current situation. Various unique perceptions and interpretations of concepts as providers and controllers of rudiments, means TAGG may differ for each individual person and entity. Changes of mood sometimes will be guessed to come from different concepts in different amounts and at different times. So TAGG may act differently in various entities. Functionally, TAGG is often helped in its guessing by reasonings associated together like bundles. These bundles contain conceptual reasonings. Conceptual reasonings are closely associated with other conceptual reasonings to help identify a concept. For example: “If it has green leaves, then it may be a tree.” “If it is tall, then it may be a tree.” “If it is stationary, then it may be a tree.” Notice that all of these help to describe and identify a concept of a tree. Qualities and concepts and experiences form each of them. Each of the first part of these reasonings doesn't necessarily describe a tree by itself. Separately, their first parts (or “If” statements) can be used to describe other concepts. But when bundled together in a specific way, COE intersecting at their second parts (intersecting at their “Then” statements), they can help identify and describe a concept, like a tree in this example. Bundles are used by TAGG, and are a way in which reasonings can relate in relevance. When they relate together to describe a concept, they are conceptual reasonings that are bundled together.
So conceptual reasonings are reasonings which can help to classify concepts from qualities. Concepts consist of qualities, but these qualities are categorized into concepts by conceptual reasonings. To continue a previous example: you would use reasonings to identify a tree. Once you see the brown trunk, qualities in that shape, this might subconsciously trigger a desire to classify the group of qualities into a concept. So begins the classification of concepts. Mood decreases because something is unknown in front of you. The group of qualities are not yet identified. Irresolution and uncertainty of not knowing the identity of something potentially dangerous or missably useful in one’s environment, can cause mood to decrease slightly, because you don't know if the unknown unidentified concept may be dangerous. Or the unknown thing may be very beneficial. So then you don't want to miss out on its potential benefits. This decrease in mood triggers the classification of concepts, which can use conceptual reasonings: “if the thing has the color brown in a vertical line, then it may be a tree.” And: “If the thing has small green shapes at the top in a wider area than the base, then it may be a tree.” The concept of a tree is classified by these and other reasonings in a bundle of conceptual reasonings. These conceptual reasonings may range from common to unique. For example, a common one may be: “if it is flammable, then it may be a tree.” A more unique conceptual reasoning may be: “if the thing is growing in a cold Antarctic land, then it may not be a tree”.
When more than one concept shares a conceptual reasoning, their bundles of conceptual reasonings are linked together. A link like this can provide TAGG with aid and guidance of how to move or redistribute focus or COE to make progress. Examine the following example about TAGG, bundles, desires, and conceptual reasonings: your mood lowers when you are hungry. How might TAGG choose to focus on the concept of food, so that the desire to get food could be nuanced from a desire to regulate mood? The bundles of conceptual reasonings, in a basic desire from the example, share a common part. The basic desire (or desirous reasoning): “if I relieve my hunger, then my mood may increase (by comfort)”. The concepts of this basic desire are: ‘I’ (the self), ‘relief’ (raising mood, comfort itself), and ‘hunger’ (lowering mood, from lack of food eaten). Each has conceptual reasonings bundled to classify and organize the concepts. One of the conceptual reasonings in the bundle of ‘I’ (self) is: “if it involves consumption of food, then it might be me or I (the self)”. And, one of the conceptual reasonings bundled in the concept of ‘relief’ is: “if it involves consumption of food, then it might be relief (comfort)”. And, one of the conceptual reasonings related to ‘hunger’ is: “if it involves consumption of food, then it might involve hunger”. The bundles of these three concepts intersect because they all share the concept: ‘consumption of food’. This intersection can aid TAGG to guess that ‘consumption of food’ is a candidate to be the subject of the next desire, nuancing from the basic desire to regulate mood. This next more nuanced desire might be something like: “if I consume food, then my mood may increase (comfort).” So the desire to raise a lowered mood due to hunger, was nuanced into the desire to raise mood by eating food, by TAGG aided with bundles.
TAGG and the constructive and deconstructive focal triggers, cause changes in COE (focus, and COE can also include “subconscious focus”), which motivate various amounts of COE around the cycle of consciousness in both directions in order to best fulfill desires and regulate mood. Look at another example. The reasoning: “if it is an unknown, unclassified thing in my environment, then it might be a dangerous thing.” This might cause TAGG to guess that classification of concepts (the constructive focal trigger from qualities to concepts) is a useful next change to COE. So COE is changed to produce a desire about classifying the unknown thing in your environment. The qualities of the unknown thing are taken into account because TAGG tries to find intersections of conceptual reasonings (and sometimes making new conceptual reasonings with creative foresight) that contain them, to classify the sensed qualities into a concept.
Another example involving TAGG, the reasoning: “if I can discover how to open the box, then I can get the candy inside (raising my mood with pleasure).” This can be stated as a desire also: “I want to figure out how to open the box to get the candy inside.” This desire and the component reasoning involves the concept of “discovering”. This concept might cause TAGG to guess that a questional focal trigger or reasonal focal trigger would be most helpful, because “discovery” is a concept that is a method, a “how”, a way that something is done. Asking “how?” is a question (so a questional focal trigger seems reasonable) that searches for concepts that intersect conceptually with the bundle of that process.
The example’s reasoning was: “if I can discover how to open the box, then I can get the candy inside.” TAGG may find intersecting conceptual reasonings among the bundles of these concepts. If there are any conscious thoughts during this process, they might be questions. Like: “how do I open the box?” Some of the concepts include: ‘I’, ‘discover’, ‘how’, ‘open’, ‘box’, ‘candy’, ‘get’, and ‘inside’. During the search, TAGG works like a search engine on the internet. It searches for related concepts, by searching aided by bundles of how concepts relate. TAGG may suggest or determine a reasoning based on the more basic starting desire. It may relate reasonings also by experiences of previous attempts to open boxes, because they contain related concepts among them. If a previous experience involved a concept of ‘lid’ and a concept of ‘opening’, TAGG may suggest a reasoning, like: “if it has a lid, then I can (better) discover how to open the box.” The questional focal trigger has changed some amount of COE into this new reasoning involving a ‘lid’. In other cases, other focal triggers seem to happen similarly: changing amounts of COE to progress around the cycle of consciousness (with help from TAGG and desires and bundles of conceptual reasonings).
CHAPTER 6 — REAL AND VIRTUAL EXPERIENCE
The LORD is on my side; I will not fear. What can man do to me?
Psalm 118:6
Real and Virtual Experience
Divine words are truth (Psalm 119:160, John 17:17). And divine words change reality (Genesis 1:3, Psalm 33:6, Psalm 148:5). So whatever actually happens in reality is truth, created by divine words. Real experience conveys this truth. Real experience is sensed by physical bodily senses. Real experience occurs as much as the senses can receive and interpret what is really happening. Imagination is not from the physical senses directly, nor is imagination directly from a real environment. Imagination causes virtual experience. Imagination can cause a mixture of imagined virtual objects and real objects. So there are two kinds of experiences: real and virtual. And these experiences can be “mixed together” with both real and imaginary parts. Virtual experiences derive from imagination or from some other source - rather than directly from the physical environment, through the physical senses. Real and virtual qualities can produce experiences in which both kinds occur simultaneously, with some concepts and qualities being really experienced, and some qualities and concepts being virtually experienced. For example, a person may really be experiencing the view of a waterfall, and they may also virtually experience a whale in their imagination, hovering above the waterfall.
Virtual Experiences can include audible hearable thoughts. These audible thoughts are possibly an internal stimulation of the sensory interpreters of the brain that handle or cause physical reception of sound. When another influence rather than a normal physical sensation causes the brain’s sensory interpreters to activate, a virtual quality can be instantiated (made into an instance). The virtual qualities are categorized from virtual expressions, which are perceivable changes in some virtual environment, such as a “heart”, a place where subconscious desires inhabit (and likely where personal memories can be accessed). Instantiated virtual experiences might include seeing things in “the mind’s eye”. This may also occur by internal stimulation of the sensory interpreters of the brain that cause or handle visual reception of the physical environment. In fact, most sensory interpreters of the brain, used to interpret sensations from a real environment, may be stimulated or activated internally, even perception of temperature and sense of taste. A list of real and possible senses which might be internally and intentionally stimulated, producing a virtual experience, is: olfactory (smell), tactile (touch, including pressure and texture), sense of hunger, sense of thirst, sense of nausea, thermoception (sense of heat and cold), equilibrioception (sense of balance), sense of acceleration and movement, sense of excretional pressure, proprioception (sense of location of body-parts), gustatory (taste), temporal (sense of time), memorial (sense of memory, including previous sensations of these other senses in this list), nocioceptional (pain), chemical and hormonal (reactions of the body to mostly odorless and tasteless triggering chanicals), magnetic (sensing magnetic fields, their intensities and orientations), electrical (involving electric fields and charges), and digestion (involving gut-flora, microorganisms in the gut).
Example: when some concept, like a candle, is virtually experienced visually using imagination, that candle is not actually in the real environment. It's not in the real area of sense (AOS). Nor is a real candle physically inside of the head. The candle is being visualized, virtually experienced by stimulation of various sensory interpreters (likely, specific neurons and neural processes). This can happen without external sensations perceived through the physical senses (but a virtual experience can be modified by a physical experience). Virtual experiences can be activated by nuancing desires in specific ways. A person can change their desires with techniques in order to produce visual experiences and change them. From this, virtual experiences can help with planning, creativity, logical investigation, and mental exercise, learning and understanding. Virtual experiences have other applications in cognition and consciousness, namely: in nuancing desires, and also in changing and maintaining motivation, zeal and passion, and in producing fear, as well as in other ways.
The Cycle of Nuance
In nuancing desires, virtual experience functions with importance. The process of nuancing itself works in a cyclical manner, modeled with the cycle of nuance. The cycle of nuance begins with a basic desire. A desire begins, being formed by one or more reasonings, making or involving a desirous reasoning, a type of reasoning most like desires. An example of a desirous reasoning: “if I paint a painting, then I will get pleasure (increasing mood)”. Desirous reasonings are such reasonings that can be restated as the common forms of desire you might see written or hear spoken. “I want to paint a painting (because I will get pleasure doing so),” is the desire that is formed or restated from the example’s desirous reasoning. The last part of that desire, between the parentheses, is commonly excluded or omitted in speech or writing or audible thoughts because it is obvious and implied.
In the cycle of nuance, focal triggers change COE to desirous reasonings, like the previous example. This causes a virtual experience. This virtual experience can occur with or without relevant sensations. It may occur without perceivable sensations or qualities, because the focal triggers still place COE on the concepts of that desirous reasoning, even if they don't stimulate sensory interpreters in the physical brain in a conventional manner that makes qualities perceivable. Continuing the example of: “if I paint a painting, then I will get pleasure (increasing mood).” This desirous reasoning contains the concepts of ‘I’, ‘paint’, ‘painting’, and, ‘get pleasure (a rise in mood)’. When COE is placed on this desirous reasoning, COE is placed on each concept of it, in some amount. This causes some degree of virtual experience involving these concepts, even if the virtual experience isn’t a (detailed) visualization or audible. It may be occuring at a subconscious level (or in another network of consciousness). The experience could contain these concepts which would be (mostly) “unseen and unheard” consciously to the experiencer. This shouldn't be too surprising if you believe that many desires are processed in the subconscious mind, where many experiences are often unvisualized and inaudible to an experiencer’s conscious mind.
As an experience passes, there usually is a change of mood accompanying it. These changes of mood can be great or little, very obvious or super-subtle. Some COE becomes placed on the concept of pleasure in the prior example, changing mood somewhat because, from this virtual experience, virtual rudiments are gained. These are virtual occurrences of the rudiments (such as imagining something nice happening and feeling better because of that imagined scenario), but in this example, more subconscious. There can also be increased mood from a subconscious virtual experience. From the production of virtual rudiments, mood increases. For example: you may be in a stressful situation at work, but imagining a relaxing situation can bring you comfort virtually. A vital desire to sense the physical environment, interjects and interrupts virtual experience and acquisition of virtual rudiments. COE shifts from that virtual experience due to this interruptive vital desire to sense the physical environment. So in the example: you may be stressed at work, and you imagine a relaxing situation to get some comfort. Then your desire to sense the physical environment takes your focus away from that imagination, and towards (the real work in) the real environment. Some COE, the concentration and emphasized portion of distribution of focus, shifts away from the virtual experience, and towards the real environment. This causes a withdrawal from virtual rudiments, similar to waking from a nice pleasant dream. So, mood decreases. If the decrease in mood is noticeable, it provokes the vital desire to regulate mood. The self probably wants to raise the lowered mood and so regulate it, by preventing mood from becoming too bad or low. And that withdrawal from virtual rudiments and drop in mood, usually is intensified or exacerbated by the perceived lack of progress for the virtual experience and associated desires, during the following real experiences. So, continuing the example: if stressed at work, and then imagining a comfortable situation (from nuances from desires to have that situation), and then again returning to focus on work in a real environment, not only does mood drop or worsen because COE goes away from that comfortable virtual situation, but mood also could drop more if none or very little progress is perceived in real experience towards fulfillment of that comfortable situation that was imagined.
To regulate mood, TAGG uses deconstructive focal triggers to deconstruct focus from around a desirous reasoning. The COE on a desirous reasoning is broken or deconstructed into parts. The parts that make the desirous reasoning are separated. TAGG can then use constructive focal triggers to take some of those parts and use them otherwise. Constructive focal triggers can also add parts, like more qualities or concepts or reasonings, to a targeted amount of COE, to build useful desires. TAGG can cause focal triggers to turn amounts of COE back and forth around the cycle of consciousness, nuancing a desire by changing COE, using focal triggers. This happens so a satisfactory new desirous reasoning can be formed. It's a more nuanced desire formed from a more basic one. This new desire is a nuanced desire. The nuanced one came from a previous basic desire. The more basic desire was a desire before those focal triggers happened, deconstructing from it and constructing upon it. The nuanced desire can become more nuanced itself. The cycle of nuance can repeat, and continue in order to nuance an already nuanced desire, even further.
Once a desire becomes nuanced enough so that it involves specific neural activity or other means of changing a physical or virtual environment, then it can actually be expressed, as an expression or self-expression. When nuanced enough, desires can cause real experience to change due to muscular movement (and also by changes to a virtual environment to interpret incoming expressions in an environment, matching memory and/or constructed concepts with present physical moment, in CMM). When a real experience is perceived, it may affect perception of progress, if some of its present sensory input is compared to desires, and the concepts in them. Perceiving a lack of progress for a desire, in real experience, usually causes mood to decrease, but this starts the cycle of nuance at that section in the cycle shown. If instead there is some perceived progress, then mood may increase, starting at that section of the cycle of nuance. The diagram below shows a diagram of the cycle of nuance.
Vortex of Fear and Vortex of Terror
So another essential role of virtual experience is the production of fear. Fear is important to study because of two reasons. The first reason is that a specific kind of fear is useful (Isaiah 11:2, Matthew 10:28, Proverbs 1:7, Hebrews 13:6). The second reason is that another kind of fear should be avoided (Deuteronomy 31:6, Isaiah 41:10, Proverbs 3:25, Matthew 14:27, Matthew 10:26). Fear appears to be a cyclical process, because whenever the feared thing is percieved, it can cause fear again each time. A cycle of fear can be aptly named, “the vortex of fear.” It is like a vortex, because it is a cycle that attracts focus and may keep some amounts of COE attracted and drawn to itself, like deep water swirling, pulling, and keeping passersby around its center. This vortex begins with a vital desire to sense a physical environment. In that environment, an intentional or unintentional expression could be conceptually classified as intimidating or dangerous to the self. These expressions may be categorized as qualities which are interpreted as dangerous concepts. If these qualities remain unclassified by classification of concepts, then the mood of the observer may also worsen, due to irresolution of the unknown thing, depending on desires of the perceiving entity. So, TAGG may constructively trigger a classification of concepts to help regulate mood. In this example: those qualities are classified into a concept that is a perceived controller, a PC, meaning that they are believed likely to cause anti-rudiments to the observer.
COE that is on a concept believed to be dangerous, involves COE on conceptual reasonings associated with that PC. One of the conceptual reasonings bundled with a PC might be: “if it is that concept perceived (qualities classified as it), then it might cause me harm (discomfort).” Some COE goes onto each concept of that conceptual reasoning. This causes a virtual experience, conscious or not conscious. It involves virtual anti-rudiments, and so involves decreases in mood from those anti-rudiments. A desire to regulate that decreased mood is triggered. TAGG tries to raise the fallen mood. It would have about four options:
form a desire to confront the concept that is believed to be dangerous
form a desire to hide from it
form a desire to flee from it
form a desire to shift COE while staying in that situation, so that attention is on something else; like ignoring its existence
In the last option: if that shift of COE is toward a virtual experience involving virtual anti-rudiments, then the entity can enter another cycle called “the vortex of terror” which is a cycle within the vortex of fear.
If the shift of COE instead causes a virtual experience involving virtual rudiments, mood can increase, and return that amount of COE to the beginning of the vortex of fear, where it can exit the vortex (by sensing else and sensing the environment). But COE at the beginning of the vortex of fear may go again onto another concept believed to be dangerous, or the same concept from before that was believed to be dangerous. In other words, one way for COE is hopeful and exiting the cycle of fear, while the other way is fearful and can cause focus and COE generally to stay in the vortex of fear. Shown, is a diagram of the vortex of fear and its inner vortex of terror.
CHAPTER 7 — LWC GROUPS
A new commandment I give you: Love one another. As I have loved you, so you also must love one another. By this everyone will know that you are My disciples, if you love one another.”
John 13:35
Now you can be aware of some of the basics of LWC Theory. By reading the command in the Bible verse above, you can notice how important it is to form LWC groups. There is a great difference between trying to improve your skills of love alone by yourself, without others who care, versus trying to improve your skill in love with others who also want to improve their skills of love and who also want to help you improve too. These groups help the members for the purpose of following the Messiah’s command:
…love one another. As I have loved you, so you must love one another. By this, everyone will know that you are my disciples, if you love one another.
- John 13:34-35 -
How could an LWC group function? Although each part of love should be practiced simultaneously, it may be beneficial to focus on one part of love during each meeting, and which one depends on your preferences. A meeting might consist of learning, training, and applying - or only learning during one meeting, and training in another, and applying in another - with an emphasis on communication on one day. Maybe: learning communication one day, and training communication on another day. Or you could try a different schedule that is more useful and convenient for you. Meetings might cycle through each of LWC’s parts of love, wisdom, and courage. These are only examples or recommendations of schedules of LTA LWC. There are many options for scheduling. Some of them could benefit you and your group. Try to set schedules to be possible and convenient for members to attend and to have enough energy to spend. Some topics of schedulingbto consider: members’ preferences, resources of the group, available locations, and availability due to schedules of each member.
Since some of the members of the group would be better at some parts of LWC than others, the ones who are better at a specific part of LWC which is the emphasis of a meeting, could show their skills, and help to train those who are worse at that specific part. So the strong can help the weak. This difference between people is common. Throughout life, a person must make decisions to deal with situations that they encounter. Some people receive positive feedback, from other entities or from an environment, when they use a certain skill, such as skill in vocal communication. Other people have received positive feedback when they used other other skills like service or assertiveness or awareness of truth, instead. This caused them to specialize in a skillset and prefer that skill and use it more frequently, more than the other skills. Eventually, they may rely on that skill, such as vocal communication, to solve most of their problems or change situations they encounter. So because they specialized, they may want to improve that skill but comparatively neglect the other skills, such as those of foresight or opportunism. From my personal observation, people commonly tend to specialize in or prefer skills of about three parts of the 10 parts of LWC, to help them to survive. Also from personal observation: they tend to neglect and have about three parts of the 10 of LWC that are noticeably more deficient, commonly because they neglected those parts, relatively. The tendency to use some parts of LWC more than other parts to deal with and handle and solve life’s situations, shapes some interesting personalities. But this imbalance because of specialization can be useful, because it also provides LWC groups with trainers, who are more proficient, experienced, specialized in their respective areas. And these trainers can train other members of an LWC group, because their specializations help them do so.
Spending time in an LWC group would be very beneficial. Doing so can change the perceived providers (PP) of an attendant member. In the group, people will begin to view other attendant members as perceived providers, instead of sinful or harmful things. They can spend less time with concepts and entities that tend to corrupt, suppress, and distract. The time spent in an LWC group helpfully prevents one of the worst causes of sin and problems in the world: neglect. When people are neglected, they tend to lose skills or don’t even gain some skills of wisdom, knowledge, and self-discipline. Sometimes neglected people have worse relationships, and may tend to harbor hatred more easily. Poverty is an observable example of neglect. The poor are sometimes poor because of not only lacking financial help, but they may lack the skills to improve their finances, to avoid exploitation, or to even have motivation to do those things. Another example of neglect is a worsening ecological or environmental health of the earth. Another is poor education. Another is abandonment of children. All of these are examples of neglect. These are occurrences when a relationship with the Deity, a relationship with others (sometimes including animals and the earth as entities) - and even the self’s relationship with the self - are neglected. Countering this, LWC groups will very likely reduce these issues of neglect because those groups attempt to do the opposite of neglect: to improve relationships and skills. An LWC group’s activities aim at the roots of those issues, and not only the symptoms of neglect, so that evil is not just countered, but uprooted. The Messiah spoke about those who neglected and those who did not neglect, in Matthew 25:31-46. To prevent neglect, and even to improve benign situations beyond, it is important for LWC groups to target the Deity and the self with love, as well as the other members of the LWC group, other Christians, and even to target potential Christians, so that their relationships are not neglected. Such useful skills to do so, can be learned and trained in LWC groups, to be applied most anywhere.
There are many more things that I want to write about LWC Theory, which I believe will be immediately practical to you, as the idea of LWC groups, and methods of thinking about changing COE, are practical to you, and you can use them in your life right now, to change your behavior and thinking, to improve your life and the lives of others. These things are saved for later books, because this may be a lot of information to contemplate. And there is much more. Perhaps, try to reread each chapter when you want, and think about these concepts to more fully understand LWC Theory.