Taking Alan Turings legacy to an end we cannot distinguish between device and person. What is being selected as communication is better pierced-through if traveling with analytical tools such as 138, providing overview and some sense by emphasizing our narrative in time (our story) and our social handles as deeply connected emotions.
The objective, if any, is to find a place of calming happiness such as the one people claim to have found around Jetzun Milarepa’s cave in the Tibetan Himalayas.
Milarepa’s simplicity of human emotions is enlightening for those who dare to apply it. This system assumes that worldly concerns are to be avoided, and that they come in 4 pairs. Western adaptations have conveniently forgotten about the fourth one and only distinguished a material, a sensible and an appraisal/reputational dimension. The fourth one is a learning dimension: we hear about things or people in our environment, which either contribute to a sense of it being good or bad.
138: ground time
If you stick to your own time or ground time by incorporating a clear choice in time in your upbringing, which - instead of years, months, hours and minutes - sticks to units of value, then that has an effect on a sense of time that is healthier, especially through mediated adaptations to the same ground time. These units of value can be elevated to Media from a found rootedness in the dominant language orientation (expressed in both time and place). The background of the foreground changes, the reality of reality changes. However, this is 'ruined' by the fact that the new devices are too new for certain population groups, such as children and the elderly, which keeps the ethical side of things on the rise.
Ground time breaks through cliche time patrons, time that has stuck to language expressions and thoughts since roughly the 1950s. That time, which is not, can be impossible object, instead it merges what is called community spirit, care or sociability with what is called selectivity. This triad then enables the octolateral position, which represents the framework of my approach. Trinities fall apart into eight areas - which forms the starting point of my descriptions of our phenomenal world.