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Network Propositions
1500 - 1599

This propositional network draws upon ideas of the following philosophers:Aquinas Fichte Pestalozzi Aristotle Findlay Plato Augustine Gandhi Plotinus Bentham Hegel Poincare Bergson Heraclitus Popper Berkeley Hume Protagoras Blake Husserl Proudhon Boehme (Bohme) Ibn-Khaldun Pythagoras Boltzmann Jacobi Rilke Bolzano Jalal ud-Din Rousseau Bosanquet Jesus Russell Brentano Kant Sartre Bruno Khomyakov Schelling von Buddha Kierkegaard Schlegel Cantor Kozlov Schopenhauer Carnap Kuhn Socrates Clausewitz Killpe Spencer Comte Lakatos Spinoza Confucius Lao-tzu Steiner Danielou Leibniz Sun tzu Derrida Le Roy Thoreau Descartes Lopatin Tolstoy Dewey Mach Vaihinger Duhem Malebranche Veblen Ehrenfels Mill Weber Einstein Montesquieu Whitehead Empedocles Nietzsche Wittgenstein Feuerbach Ockham Wolff Feyerabend Pareto Zeno Fechner Parmenides

In the view of many philosophers, prediction is the main aim of science.

Probability is the guide to life ... and judgement is essential.

Knowledge is like the writing of a book, where proofs come back endlessly for correction.

Recognition is the currency of the reward system of the academic scientific community.

The knowledge of individuals is not directly sustained by their own experience: Knowledge is sustained collectively.

We have in common the simple ways in which we have learned to live and talk and work together. Out of this have grown the specialised disciplines like the fingers of the hand, united in origin but no longer in contact.

Troubled spirits have needed their trouble and have needed to stay close to their place of trouble. And now they need to know that they have learned and now they need to know that it is time to go. Exorcism is the bossy business of sending spirits thither. Some exorcists believe they have the power to destroy spirits utterly: This is nonsense, for each spirit (monad) is sovereign and eternal. What troubled spirits need is love and help ... and, when they cease to be troubled, they will cease to haunt the place of their old trouble.

Expert dictates and opinions are subject to the following caveats:

Generally, 'scientific' authority is declining in credibility, and arguments therefrom are only acceptable with reservations.

This propositional network is truthful, stark and comprehensive; it is old but new; it is guileless but wise; it is theoretical but useful. As to art, it has little music and not much colour, but it is a kind of mental sculpture ... abstract and multi-dimensional: It is crisp and tidy and it has good line ... and, of its own being, it has a haunting and mystical quality.

There are two essentially different ways of looking at existence. One way is to look at things as separate from you, assuming that you don't influence their being or not being ... a detached viewpoint. The other way is to perceive oneself as an integral and essential part of everything seen or experienced ... a participative viewpoint. At the extreme of detachment, we have scientific positivism and, at the extreme of participation, we have mysticism.

Although insight, intuition, creativity, imagination, will, belief and faith may subserve the scientific, detached approach, it may be said that these qualities are even more central to the participative, mystical approach.

We need to consider the role which insight, intuition, creativity, imagination, will, belief and faith play in the whole drama of existence. In particular, we need to consider here the role of will, belief and faith ... for these qualities have not received sufficient attention in this network, thus far.

Belief and faith vector the will: They determine in which direction we will go, and how we will make our choices.

It may be argued that belief, faith and will are functions of survival ... but it is not always so, as far as body-survival is concerned. The belief, faith and will of the early martyred christians did not contribute to their body-survival. It may, of course, be argued that their belief, faith and will did contribute to their spiritual survival.

It may be argued that belief and faith are more emotional than rational. However, often belief and faith are of non-emotional religious conviction. 'Emotional', in this context, leaves meaning unclear: The term is misleading when we are speaking of faith. When we use the term .,emotional', we may think of quickness to anger and of animal-like responses of fearful and aggressive behaviour. Faith is not on that level: It has civilised, human vibes ... not primaeval, bestial vibes.

Faith has a great deal to do with intuition and with vibe-valencies. If one visits a church for the first time, one's vibes are either harmonious or disharmonious with the vibes of the congregation. One feels or prehends ... and one knows oneself to be in rapport or not.

Faith has a great deal to do with trust ... trust in a spiritual leader or trust in the truth of spiritual doctrines or writings.

Faith has a great deal to do with decision ... for often we call on our faith when choosing between alternatives: Or is it intuition which we call on?: Faith and intuition are closely allied.

Faith is close to will, for strength of will enables us to have strong faith.

No one can finally and conclusively prove anything, so life without faith is uncertain life. Faith and belief fill up all the crevices of uncertainty.

Is there anything other than crevices of uncertainty? What are we really certain of? Personally, my certainties are certainties of faith. I suspect that all is faith: I know that, to me, all is faith.

I have faith that:

When soldiers went 'over the top', from the first world war trenches to almost certain death, was faith involved? ... faith in their God, country, cause, officers or regiment? Some probably went because their mates went, and some probably went out of fear.

Did faith play a part of the Japanese kamikaze sacrifice? Probably!

Qualities such as faith, belief, courage, loyalty, devotion, nobility and love, are intermingled and interdependent: They are integrally related ... and it is often fruitless to try to distinguish between them.

We tend to copy our heroes, heroines, and reference groups ... sometimes from altruistic motives and sometimes from baser motives ... but it is partly an act of faith when we do so.

When we have pride in our college or our regiment, we tend to have faith in it too. Pride and faith are often closely related.

Throughout past millennia, tribes have had faith in their shamans, witch-doctors and chiefs. They have had faith in their tribal beliefs and customs.

We have each had faith in our parents.

We have faith in our friends.

We have faith in our judges and juries.

We have faith in our medical practitioners.

Usually, we seem to have practical grounds for our faith but, sometimes, our faith seems to have no pragmatic basis.

Faith may be related to innocence, naivety or ignorance but, often, child-like simplicity is an essential and most potent element of faith. Perhaps the most powerful faith is denied to the sophisticates and the cunning.

This raises the question as to what is the difference, if any, between non-reasoning intelligence and pure faith. Perhaps pure faith is a kind of non-reasoning intelligence.

As the processes of logic add nothing to content, whence content? What constitutes the content of our knowledge? What constitutes the content of our existence? Is content a question of experience or of faith ... or of both?

Existence is an Absolute and all its qualities are integrally related. It follows that experience and faith are integrally related: Therefore, content is of both faith and experience ... and the two qualities are inseparable and virtually indistinguishable.

There can be no meaningful logic without experience ... and, as experience and faith are integrally related, there can be no meaningful logic without faith.

As reasoning is based upon logic, there can be no reasoning without faith.

Faith is a matter of vibes: It is intuitive: Faith is integrally related to intuition.

There can be no reasoning without faith, and there can be no reasoning without intuition.

We use our intuition and faith both during our experiences and in the interpretation of our experiences. We use reasoning and logic to clarify and to translate our intuitive experience into body-survival terms.

Formal logic is finite logic. The logic of reasoning is finite: It is quantitative rather than qualitative.

Reasoning and formal logic are, primarily, tools of body-survival.

Intuition and intuitive intelligence operate on the qualitative, non-finite level ... that is, they operate transfinitely.

Whereas reasoning assists us to survive bodily and finitely, it does not assist us to survive qualitatively and transfinitely.

The qualities which assist us to survive transfinitely are will, faith, love, courage, hope, steadfastness, intuition, intuitive intelligence, belief, trust, and the urge to express.

Reasoning supports bodies, but does not succour souls.

Reasoning and formal logic are finite agencies: Intuition and faith are transfinite agencies.

In the transfinite worlds, the quality of the Absolute is our nourishment; love and faith are our warmth; intuition is our guide; and will is our cohesive and driving force.

Transfinite life is vibe-life: It is simply reactive ... and does not involve any reasoning processes.

Faith and love are the keys of heaven.

As we become more aware of ourselves, as absolute transfinite beings, we will become more aware of vibes and we will live more on a vibe-level ... that is, on a reactive level ... on an intuitive level ... and our faith will become stronger and more certain.

As we grow in awareness, we grow in sensitivity ... and our needs become less material and more qualitative.

The shedding of materialism is like the shedding of a thick outer-skin: This is the process of metamorphosis.

As people become more self-aware, they shake off their inhibitions and they express themselves fearlessly: Their bodies mean less to them ... they are now absolute beings ... beings of spirit.

Central to this network is the proposition that existence is an Absolute. The network explores the implications of this absoluteness. We could just say 'everything is everything' and let it go at that ... but the exploration (and teasing-out) of the implications of absoluteness is a valuable learning process in itself.

Increasingly, we will realise that we are not subsidiary to our environment, but that our environment is subsidiary to us.

How can we shape our future to our needs? We are doing it ... with a vengeance ... and with a right good will: We are turning things topsy-turvy. Beyond question, we are shaping our future decisively and doughtily.

As we lift the lid of Pandora's box, it is our will which escapes first. We are now entering the era of the will-rampant.

Consider how locked-up and restricted our cowering wills have been! Our past has been full of domineering gods and our hearts have been full of fear and apprehension. We humans have seemed so insignificant, in a vast and overwhelming universe. But now we have not only mastered the world, we are using it as we will. The future is about the will-rampant ... about WILL AT LARGE ... about faith, yes, but about faith in ourselves: Faith in self releases the powers of our will.

Above all, our metamorphosis is a phenomenon of will. Our metamorphosis is the realisation that we can do what we will, and that we will get right on to doing it NOW.

The upsurge of social violence and crime is the action of the will-rampant ... the uncaged will. More and more people will do what they want to do, and they will be prepared to face up to the consequences. There is faith here, and there is courage here.

As more and more people become uncaged, the remainder of society (those still caged) will not be able to control those at large. The law-abiding caged section of society will become less and less powerful. The costs of policing, prosecution and emprisonment will become too high to sustain: More people will make and live by their own rules.

The appeal of fundamentalist religions is that they release our wills from their cages: They give us a sense of power and freedom. By serving the Great God, we become the God's avenging angels. The crowd psychology involved is similar to that of the Nazi rallies ... more elevated perhaps but, essentially, the same. (Note: Here the writer is not denigrating fundamentalist religions, but simply describing the phenomenon).

As we become more aware, we give ourselves more room and we let ourselves go; we feel we have nothing to lose; we throw off our shackles; we become less constrained ... and more fundamentalist.

The most powerful religions are not formal, neat, controlled, precise and genteel: The most powerful religions are open, dynamic, emotional, active, wholehearted and fundamentalist.

This era of will-rampant is an era of faith, intuition and emotion: It is not an era of cool, detached rationalism: It is an era of personal involvement and active participation.

Societies will be very fluid, and any current consensus may be subject to quite sudden changes.

The era of will-rampant sees voters reacting strongly against any perceived governmental officiousness or arrogance. A general impatient and restive voter response to restrictions, militates against any political party in government. 'Government' is, henceforth, a pejorative word.

Now is the time of hosting: As 2020 approaches, we gather ourselves into transfinite hosts, ready for transfinite life. Hosting has nothing to do with reasoning and everything to do with intuition and vibes ... that is, with feeling. We feel our way to those, with whom we belong.

We are essentially feeling beings ... prehensive beings.

If rational conclusions don't feel right, we reject them.

Reasoning and formal logic are now perceived as tools used by feeling beings.

By evolution we have not progressed from being, categorically, feeling beings to rational beings: We are, and have always been, feeling beings.

Our discovery of reasoning was like the discovery of a new tool. We discovered the club, the cave, the knife, clothing, fire ... and elementary reasoning. Reasoning was another tool, which we discovered as an aid to body-survival. None of these tools are of any use transfinitely.

Any suggestion that we need a new set of tools to cope with transfinite life, is like suggesting that fish need to be fitted up in order to swim. We are transfinite beings: We don't need any tools or gear in order to cope with transfinite life: Transfinity is our natural element.

We existed before physical bodies and we exist after them. We use time-space when it suits us, but we are not of it. The body-phase is just a phase: We are, and always have been, transfinite beings.

When our finite bodies die, we are then not out of our element: On the contrary, we are then in our natural element. Our after-life is our natural life: We return to where are completely self-sufficient ... to where we have no need of tools, or any artifacts whatsoever. Like the fish, we just go ahead and swim ... but we are better off than fish, for we don't have to look for food, we are swimming in it.

We are in metamorphosis: We are sloughing off bodies and tools: We are sloughing off reason and logic: We are getting to natural basics: We are returning to our natural state.

Henceforth, appeals to reason will be less and less likely to succeed. We need to feel our way to people ... to empathise with them. This is beyond the age of sympathy: This is the age of empathy.

If people accept you, as one of them, they will support you. If not, no amount of reasoning will convince them. Either the vibes gel or they don't.

The transfinite being is an intelligent being ... of intuitive unreasoning intelligence ... of sure and certain knowledge ... and of timeless immediacy.

Beings which are one with all knowledge, have no need for reason. When we do not know, we particularise in order that we may know: When we know, we have no need of particularisation. Having no need of particulars, transfinite beings have no need to reason on particulars.

The imperatives of the Absolute are operative transfinitely, as well as finitely. The imperatives of the Absolute are:

Each of us is one with the Absolute: Its imperatives are our imperatives.

Our absolute imperatives are design features of our being, in our finite and transfinite life. We are destined to enjoy the dynamics, extension, search and creation which is implicit in our imperatives: Our life will be far from inactive. Within the imperative parameters, we will do our own unique thing, in our own unique way: This is the design and this is the intention.

It is noteworthy that, as to particularisation in timespace, what we do i5 always of our own self; finity is not otherness but selfness ... an apparent exteriorisation of our own self.

Creatively, we may do anything we want: We have carte blanche.

Although the Absolute is complete, its completeness is dynamic: It is not limited in any way. Our transfinite horizons are limitless.

As we are absolute beings and one with all things, words and acts of denigration are directed at our own selves.

As we are absolute beings, we can in no way ever belittle ourselves to a lesser status than absolute.

All our gains of self-awareness are cumulative and irreversible.

Sound is optional in the transfinite life.

We choose each and every one of our sensations in the transfinite life.

In finite life, we are subject to its sensations: In transfinite life, we select our own sensations.

In transfinite life, we may create new colours, sounds, feelings, scents, tastes, shapes, textures, perspectives and dimensions ... such as we have never known in finite life.

As a flowering, we burst forth into bloom in our transfinite life ... and see all our finite life as a seeding and pre-flowering.

Transfinity is a diaspora of maturing monads ... like a long heralded and long awaited spring ... a brilliant achievement and a great new dawn.

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