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Network Propositions
3400 - 3499

As all is an Absolute, every thing which we say or think is tautological. As an Absolute becomes aware of itself, it differentiates and gives changing emphasis to its differentiated elements ... but always it sees itself in terms of itself: There are no other terms.

All knowledge and all science must be built upon principles that are self-evident, and of such principles every man who has common sense is a competent judge when he conceives them distinctly.

Meaning is a survival function of living organisms.

Existence is one. On the surface it divides into many parts but, in essence, it is always one. On the surface you are different from all else but, in essence, you are one with the Absolute. Existence is an Absolute which is wholly in each of its parts.

This universe has matured and is now seeding. Each one of us is a seed and centre of a new universe. Each one of us is unique and our own universe is unique and different from all others.

Each of us is a fledgling and the Earth is our egg and all the goodness of the Earth is the meat of our egg. We should not be afraid to eat of the meat.

There is no need to copy anyone: Be yourself and enjoy being yourself. In the world, you are told what to do and what not to do but, in heaven, you are free to do anything you want.

In the world, we are deprived of freedom so that we come to know what freedom is and how precious it is ... so that we will be able to enjoy it in heaven, and so that we will grant it respect and priority in the fashioning of our own unique universe.

As, in heaven, we receive what we want, we should be careful to want good things ... for, if we want bad things, that is what we will be like. According to our wants, is the nature of our being.

In heaven, there is no one to judge us, we judge ourselves. We are our own jury, judge and jailer.

What is good or bad in heaven? You will know ... for the world is much pre-occupied with what is good and what is bad. In heaven, you live out what you know within yourself: You no longer need to be told.

Have faith: Have faith in yourself ... and, in having faith in yourself, you have faith in God ... for you are a child of God, a child of the Absolute.

Faith is the knowledge of God which comes from the very essence of your soul. By knowledge, you have faith and, by faith, you have knowledge: True faith is true knowledge.

Who will feed you in heaven? Heaven is an ocean of food and drink, and you will have all you need.

Heaven is here now. Your body does not need to die in order for you to be in heaven. Heaven is a realisation ... a state of mind.

There is nothing more precious than you. You are a child of the Absolute, a child of God. You have nothing to fear when your body dies. As the grub dies so that the butterfly may live, so your physical body must die so that your spiritual body may live full and free.

According to the state of soul and mind is the vision. The mind sees what the soul sees, and the eye sees what the mind sees. Heaven is a state of soul and mind. If your soul and mind are of heaven, heaven is all that your eyes can see.

Heaven is like the street, where a lost man wandered ... and, when he asked where the street called Heaven was, the answer came 'why you are in it'. 'This can't be Heaven', the lost man said, 'this is just an ordinary street'. 'O, you need some of our eye-drops', said the local, 'come along to the store'. As soon as he'd put the eye-drops in, the man saw that this was indeed the street called Heaven: Everything was full of light and full of the love of the oneness of God. 'What do you call these eye-drops?', he asked. 'Some call them Faith and some call them Love and some call them Understanding', he said.

We are creatures of the void ... that is to say, we are all that is. We have carte blanche to be what we will and to do what we will. We have absolute means and absolute plasticity ... and there are no constraints whatever upon us, except those we may impose upon ourselves.

We are inseparably one with our environment, which may properly be perceived as our own being.

To assert the truth of a thing is to confirm or endorse that thing: Averment equates approval.

Meaning and truth are dependent on the time, place and circumstances of communication.

The progressive development of the individual is accompanied by progressive abatement of interference by others. An attainer gains the 'key of the door', in the fullest sense.

Myths are machines for the suppression of time.

By fictions, we seek to impose order on chaos, and to extract static ideals from dynamic confusion. There is no essential difference between a creation of fiction and any other creation.

When an individual describes anything, he describes himself: Perceptions mirror the perceiver.

When an individual describes anything, he at once describes himself and creates himself. As we progress in our descriptions, we progress in our own creation. As we describe, we 'paint our picture' on the void.

The perceived exists only when and because it is perceived.

Scientific theories are maps which enable us to find our way and to deal with problems which we meet on our way.

An activist philosopher sees what needs doing and does it: He places emphasis on action rather than on theory.

We, who have thought and acted as slaves, have no need to be slaves: We have set ourselves free from the bonds we have imposed upon ourselves.

Some say heaven doesn't exist and, again, some say that there is no proof of heaven. But I say that we, children of the Absolute, can create what we want. We want heaven and, by heaven, we create heaven ... and there are no powers to deny us our will.

Concerning the powers and will of the human species:

The genes, which our ancestors have passed to us, are programmed for speed of decision and reaction.

Our animal ancestors had to act quickly, in order to survive. In dangerous situations, they had to select a few consistent percepts and to act immediately. Their behaviour was either instinctive or based upon elementary thought processes.

They could not select percepts other than consistent ones, for inconsistent percepts would have introduced time-consuming confusion.

As the law of the jungle is the law of the quick and the dead, our early ancestors had to select quickly a few easily recognisable percepts, from the countless numbers of percepts impinging upon their sensors, and the selection had to be mutually consistent and non-confusing.

As our early ancestors had no time to develop alternative concepts or viewpoints, our gene inheritance has tended to be uni-paradigmatic or 'one-viewed'.

Over the last few thousand years, our race has been able to devote more time to the development and consideration of alternative percepts, concepts and viewpoints, but our gene-bias continues to be that of simplistic 'one-view' perception and response.

As we devote more attention and time to alternative viewpoints, we have our gene-bias to overcome. Multiparadigmatic thinking does not come naturally and easily to us.

Because of our one-view propensity, the development of our sciences is greatly hampered. Any one scientific proposition is an over-simplified, one-view model, and further knowledge developments based upon it inherit the one-view bias of their prior.

Of singularity, we have created our species, our selves and our environment: Every thing perceived and every thing known, is created by us.

One-paradigm knowledge has sufficed for the development of the one-host universe of our past ... but, from now on, multi-paradigmatic knowledge is essential to prepare the hosts of the new universes.

Paradigms are of three main types, as follows:

Biologically encoded paradigms are inflexible, in the short-term, while propositional paradigms are highly flexible and generative. An individual monad's encoded paradigms may be influenced by any other paradigms, including the paradigms of other monads. The degree of flexibility and receptivity of a monad, to paradigmatic change, depends on its state of awareness and its developmental needs.

A paradigm, or mind-set, is a condition of tensed or cohered energy. Tensed energy is enformed energy. Mental creations, such as paradigms, are formalised energy. As the quality of energy is integrally related to all qualities, where energy is present, other qualities are also present. Paradigms are qualitative mental creations.

Each great knowledge-explorer has discovered one or more clues as to the nature of the universe. The network approach seeks out these clues and assembles them, like pieces of a puzzle, in order to gain a view of the universe as a whole and an understanding of how it works.

That, which we attribute to God, we attribute to ourselves.

When we say that God geometrises, we are saying that we geometrise.

That we humans think geometrically is evidenced by our proclivity to see existence in terms of geometrical patterns and gestalts.

We think cohesively: We tend to see existence in terms of physical laws, patterns and models: We think paradigmatically, in mind-set models ... in concepts, propositions, hypotheoes and theories. Not only our scientific models but also our conventional wisdoms are cohered, perceptual abstractions.

Creative intelligence is, on the one hand, a major entropic agency and, on the other hand, a major cohering agency. It tends to change, and thus destroy, existing forms and to create new forms. In particular, it destroys physical forms and creates mental forms. Essentially, the creative intelligence creates mental universes: It is the primary agency of the metamorphosis, from physical to mental forms.

We tend to externalise, as an environment, the forms of our mental creations. Our mental forms endure but their physical counterparts will not endure. By the agency of mind, monads release the qualities of mass and convert them to the qualities of mind.

Monads are beings of mind and spirit: As they develop in self-awareness, their universe becomes more and more mental and less and less physical. Already, our universe is more mental than physical: Within thirty years, it will be entirely mental.

Quality is mental: It is in perception and conception: It is in what we perceive and what we think. The geometrical patterns, which we believe to be of a physical universe, are actually of a mental universe. We are mental beings, living in a mental universe. The metamorphosis, from a physical to a mental universe, is well advanced.

Entropy is the process by which physical forms are randomised and mental forms are cohered. That, which is entropic on the physical level, is negentropic on the mental level.

Every time we thing, we create mental images; every time we think, we randomise the physical and cohere the mental; every time we think, we convert physical qualities to mental qualities; every time we think, we reduce the remainder-time of the physical universe.

Creative intelligence is entropic on the physical level and negentropic on the mental level.

Every qualitative aspect of existence is of the mind: The realisation of quality is, at once, the realisation of the mental aspect of our being and the realisation of the absolute nature of our being.

What is the physical? It is a way of perceiving the environment: It is a way of perceiving existence as 'not-us'.

As we metamorphose and become mental beings, we awake to a new perception ... to the perception that there is no 'not-us', and that everything is internal to ourselves.

We have perceived the physical as the 'not-us' ... but, as we self-realise, our perception turns inside out, as it were, and we internalise the 'not-us' to 'all-is-us' ... and our essential self (the Absolute) encompasses and embraces all that is.

As we mentally internalise the 'not-us' to 'all-is-us', all physical aspects are mentalised: All things 'concrete' become mental and mouldable and changeable.

Concreteness' and inflexibility pertain to externalisation: The degree of density is the degree of externalisation.

The degree of externalisation is the degree of unawareness, of the nature of existence.

The tautological quality of all description may be considered to be a limitation, but it cannot be so ... for we, absolute beings, have no limitation and, in the ineffableness of absolute awareness, we are able to transcend tautology.

As all is Absolute, all propositions are absolute and tautological ... and all reasoning and all processes of logic are tautological. Logic is an aid to clear thinking but it can add nothing to content.

We have the natural ability to organise percepts into ideas, and to create propositions by imparting meaning to our ideas. A proposition is a meaningful idea.

As a molecule is the smallest element of enmassed energy which can exist independently, so a proposition is the smallest element of knowledge which can exist independently.

It is meaning which imparts coherence, independence and duration to a proposition.

The meaning of a proposition has two elements, namely:

The first is that of equivocal individual interpretation and the second is that of unequivocal universality.

Apart from mathematically tautological propositions, the meaning of propositions is largely personal and subjective ... that is to say, the coherence, independence and duration of propositions is largely personal and subjective.

All is Absolute and all descriptions are absolutely tautological. How is it then that there are so many diverse viewpoints? The answer is that each individual monad sees the Absolute from a uniquely different viewpoint ... and that, which is one and remains one, is also seen as many.

As propositions are largely subjective, a propositional network tends also to be subjective. The initiator-operator of a propositional network is, in a sense, a leader ... for, he cannot avoid obtruding his personal views: It is impossible for him to remain completely neutral.

A propositional network tends to mirror the personality of its initiator.

Predictions are heavily influenced by the personality of the network-operator. Using the same network, no two operators would come up with the same predictions.

A propositional network may be perceived as a mind, which is integral with the mind of its originator.

Much of the network could be computerised, but important qualitative aspects could not be.

As no one can fully share another person's viewpoint, how can various persons feel to be at one with a leader? Intuitively and instinctively they may feel one with a leader.

It is far easier for a society to agree on a leader than to agree on political, economic and social theories. A personality can unify a society more easily than theories can.

A modern democratic political leader needs the following attributes, namely ... the common touch, ability, good physical and mental health, pragmatism, sincerity, integrity, sensitivity, fairness, humility, humour, courage, flexibility and political acumen.

Leadership of a society can come from a person or persons, at any level in the society ... and it may be conscious or unconscious leadership. Leadership is a natural function of a society: It is not contrived, it just happens.

A natural leader of a society does not need formal authority. The natural authority of a natural leader is the authority of society itself.

Each time I am interviewed, the approach and emphasis is different. It is noteworthy that each interview is creative and that it initiates new lines of thought and new propositions: The interview-happening is itself creative: Interlocutors 'spark' each other.

Meaning derives primarily, from the viewpoint of the individual person. Meaning is primarily personal: Universality of meaning is, more correctly, universality of agreement. Meaning and agreement are closely related but they are qualitatively distinct. One may agree with another empathetically, without sharing meaning. Meaning is an intellectual concept, while agreement is a valency phenomenon: Agreement involves a harmonious melding of 'vibes'. Meaning is unique to the person, while agreement is a sharing.

A leader coheres by agreement. He (she) brings together persons of diverse viewpoints and these persons tacitly agree to belong to the same vibe-host. A leader is a point of agreement ... a gathering point ... a banner man. The members of a host are on the same wave-length ... and they know, instinctively, that they belong together.

Hosts come together because the members feel comfortable with each other. A host is a feeling phenomenon: It is an affair of 'vibes' ... an affair of auras, and of the intuitive matching and melding of auras.

Sound and hearing are closely related to feeling. Discordancies of sound are discordancies of vibes. Sound and vibes are essentially feeling phenomena.

Persons on similar vibes or wave-lengths enjoy similar music.

A community of sound is a community of vibes and a community of feeling.

The transfinite universes are universes of images, meaning and feeling. Comfort and sharing derive primarily from feeling.

The emotions are closer to feeling than to the intelligence. The intelligence is concerned with analysis, reasoning, meaning and imagery. There is less analysis and reasoning in transfinite life: Transfinite life is vibe-life ... it is a life of non-physical feeling and non-physical emotions.

One feels the soul of another. Souls feel each other: They sense each other's vibes. The spiritual, transfinite life is essentially a vibe-life.

By the sensing of vibes, one goes directly to the essentials. Vibes cannot be falsified, masked or feigned: Vibes always tell it true and full. Every quality and attribute of a person may be read from a person's vibes.

The metamorphosis is a change from finite to transfinite forms ... and it involves a change of realisation. The transfinite forms exist now, but we cling to our physical forms. All we have to do is to slough off the physical and there we are, all set and ready to go!

As the metamorphosis proceeds, the finite and physical aspects of life diminish and the transfinite and qualitative aspects become more important. The choices of the former become fewer and the choices of the latter multiply.

This propositional network and the associated prediction methods and procedures are showing a great deal of promise, and they should be persevered with. As the predictions gain wider circulation, attention and interest, they, and the propositional work, will gain more public support.

To predict the future is to participate in the making of the future. When people believe in predictions, they tend to act according to them ... and thus the prophecies become self-fulfilling.

The predictions engender respect, by reason of their accuracy ... but the philosophy is likely to be the subject of debate. Much of the philosophy involves abstract reasoning and is difficult for many people to understand, let alone agree with.

A prophet is a leader, by reason of the accuracy of his prediction, rather than by any general agreement on his philosophy or methods.

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