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Network Propositions
3500 - 3599

In future, leaders will lead not by saying what should be done but by saying what will happen.

As the future becomes clear and certain, debate as to what should happen becomes futile and pointless.

Parliament will increasingly tend to concentrate its attention upon what needs to be done (in the context of a certain future), rather than upon what should 'ideally' be done.

Questions of ideals and desirability will give ground to questions of pragmatics, as societies endeavour to cope with unarguable events.

As the future of society becomes more certain, social choices become fewer ... but individual, qualitative choices multiply.

We tend to see what we look for. An operator of a propositional network, who is thoroughly au fait with his network, looks for current events consistent with (or contrary to) his network. If his network is sound and comprehensive, he has more powerful 'binoculars' so to speak than most observers. Specialists tend only to observe the data of their special field, but networkers have the breadth of vision of many fields and many paradigms.

As all knowledge and all data is integrally related, a predictor must collect data from all fields: He must look everywhere for clues as to what is happening and what might happen in the future. He must programme-in his network and he must also keep an open mind.

The mind of an initiator-operator of a propositional network is one with the network so that, when the initiator-operator is developing predictions, no distinction can be drawn between his mind and the network. As a consequence of this mergence and oneness, predictive abilities are not transferable from person to person simply by obtaining a copy of the network. A copy of the network is transferable but the ability to predict is not.

There is always further latent knowledge, awaiting the promptings of interlocutors. Interlocution often generates new propositions.

The initiator of a propositional network is often unaware of how much knowledge he has which he has not yet expressed propositionally: Questioning by an interviewer can often elicit such knowledge.

A prophet sees what lies ahead: He is a visionary. He may rationalise how the future evolves from the present but he is essentially a visionary who feels and lives the future, and then reports back what he knows.

The future seems more like a super-layer of the present: It is very similar in kind to the present ... like a twin, or a familiar.

The metamorphosis involves shedding a coat. To visit the future is like taking off a coat: One feels freer and less encumbered there.

Heaven is a place which we are making for ourselves: It is we who are creating it. Heaven is the future. We are always coming closer to the future: We are always coming closer to heaven.

The Holy Ghost is the Absolute, which is wholly in each one of us: It is the special presence of the self-aware God.


It follows that there will be more differences of opinion and more social conflict as we move into the future.

Social entropy is a function of increasing self awareness.

Qualitatively, we naturally disagree with each other but, socially and pragmatically, we often find it convenient and useful to agree.

Each person has his/her own unique view of the truth ... and then there are also the socially and pragmatically convenient views of truth ... and then there are also the scientific and philosophical views of truth.

Socially, we tend to hold views in common and to share conventional wisdoms, as part of our language and customs.

As we become more self-aware, as individuals, most of us live with two truths ... our personal truth and the conventional-wisdom truth of our society. Some of us may have learned to live with many truths.

The diaspora of self-aware monads is the diaspora of ideas and the diaspora of truths and the diaspora of new universes. Now is an essentially generative time ... a time of mental and spiritual renaissance. And, as we jostle and fight for more space, we expand our environment from the constrictions of the finite to the freedoms of the transfinite. How can we do this? We do it because we are sovereign beings ... children of the Absolute: We can do anything we want to do.

From an evolutionary point of view, language is a substitute for grooming and, accordingly, most spoken and written exchanges are amicable and pleasurable ... they are essentially tactile affairs ... affairs of feeling.

When people listen to a speaker or read a book, they subconsciously expect to be soothed, comforted and perhaps titillated.

Evolutionally, communications of warning and tribal defence are loud and abrupt. This applies also in human societies, where such communications are also expected to be matter-of-fact, pertinent and indicative of the evasive action which should be taken. No one stands on courtesy or dignity: Survival, of the group and its members, is all-important.

A prophet is expected to issue warnings, in clear and unequivocal language ... and it is the duty of societal leaders to indicate what action should be taken.

Prophets are sentinels who keep a watch upon the future, and pass words of warning when the survival of the tribe is seen to be threatened. Like all sentinels, the tribe judges its prophets according to their performance.


The indications are that cooling of the biosphere will take place until about the end of the century, and that surface heating will predominate thereafter.

As qualities are transfinite and do not need to be consistent with each other ... and as propositions are qualitative ... it follows that the propositions of a network do not need to be consistent with each other.

The propositions of a network come together by reason of a sort of organic valency. They assist each other in such manner that they are more effective collectively than singly. A propositional network is a host of mental monads.

Knowledge is holistic ... that is, it is integrally one and indivisible.

Propositions are knowledge.

A network which generates propositions concerning the future also generates propositions of knowledge as a whole, that is, of existence as a whole.

To the attainer, there are no constrictions of time for, to him, the Absolute is wholly in each moment ... and each moment is wholly the Absolute.

To the attainer, there are no constrictions of space for, to him, the Absolute is wholly in each thing ... and each thing is wholly the Absolute.

Time and space only become constraints to a person in the degree of the person's unawareness.

As the end of the time of this universe comes closer, the beginning of the time of this universe comes closer: As remainder-time of a system decreases, its past-time decreases: The whole time of the system is being collapsed.

Things which happened two thousand years ago are closer in our awareness now than they were one hundred years ago: Our increasing knowledge of the past shortens the past. The passage of time is a function of our consciousness: Time is not independent of the human consciousness.

Space is the reciprocal of time for, as our awareness increases, space expands. As we develop, as monads, we come to need infinite space and infinite time. Infinite space eliminates all constrictions of space, and infinite time eliminates all constrictions of time. Measured time is constricted time. Enclosed space is constricted space. Thus, all measured time tends to decrease and all measured space tends to increase. The one moves to transfinity via decrease and the other moves to transfinity via increase: Time and space are functionally and inversely related.

When time collapses, it is not just one segment of time which collapses, it is the whole of the time of the system which collapses.

Time is a function of the unawareness of a system ... that is, of the lack of self-awareness of a system.

The time-duration of a system is an inverse function of the system's self-knowledge.

Each person's knowledge is integral with all knowledge.

The knowledge of one person affects the knowledge of all persons.

On an intuitive level, all knowledge is communicated instantaneously to all people.

It is on the intuitive level that the increasing knowledge of the human race is collapsing remainder-time.

Time is an integral: What happens to a part of it, happens to the whole of it. To start time is to end time: To end time is to start time. When we explode the universe, we end the universe and create the big-bang which starts the universe. We are the destroyers and the creators.

Time is inversely related to perception.

As our perception becomes more perfect, time is shortened and speed is increased.

The constancy of the speed of light is a relative constancy. There is no thing independent of perception. Light-speed is a function of perception: Light and perception are integrally one.

As perception and awareness speed-up, light-speed does likewise ... and relative constancy is maintained.

Time and light-speed are integrally related: When one speeds-up, the other speeds-up ... and their relationship is always constant.

To our perception, light-speed is constant and our speed of perception is perceived to be constant ... but, as our self-realisation quickens, our perception quickens and light-speed quickens: Everything is speeding up.

This general speeding up is due to the metamorphosis which is taking place, from finite to transfinite. In the transfinite, speed is infinite and time is zero. Increasing self-realisation is collapsing time.

To perceive a thing is to recognise and acknowledge a thing.

To recognise and acknowledge a thing, is to impart time, duration and being to that thing.

To perceive and acknowledge a thing, is to impart life to that thing.

The more we understand the past, the more we speed-up the past ... and the more we speed-up the past, the more we speed-up the present and the future.

There is no such thing as independent time or independent speed: Time and speed are functions of perception and they are relative to perception.

As our self-realisation increases, time decreases and speed of expression increases and space increases.

Perception, conception, ideation, creativity, intelligence, knowledge, awareness and realisation are integrally related functions.

The greater the knowledge we have of a thing, the less the remainder-time of that thing ... for, knowledge converts finite forms to transfinity. Knowledge is itself transfinite: It is a transfinite agency.

Time is the absence of perceived quality.

Absolute quality is of singularity, and it is timeless. Perfection is timeless.

Time which is not perceived does not exist.

Where there is imperfect perception, there is time. According to the degree of its imperfection, perception implies time and duration.

Imperfect perception and learning and time are interdependent.

Interest and enthusiasm are highly qualitative and involve very little perceived time.

Boredom equates lack of interest and lengthening of perceived time.

Perfectly perceived quality is timeless ... that is, it occupies zero time.

A lack of interest lengthens perceived time.

To become more aware is to become more interested in more things.

The duration of a thing is the measure of our interest in that thing.

As we become more aware, we become aware of more things, and we invest less interest in any particular thing: This reduces the duration of specific things.

As we become more creative, we proliferate creations and, individually, the creations have shorter life.

Interest, in matters finite, equates time and equates the duration of things finite.

Interest in a thing involves the sharing of perceived time, between perceiver and perceived.

Interest in and perception of things physical, imparts time-duration to things physical, and reduces the perceived personal time of the observer.

That which is perceived, is mentally prehended and absorbed by the transfinite mental being of the perceiver.

Interest shortens the finite, perceived time of the perceiver.

Interest lengthens the duration of the object of interest.

Interest coheres: Interest is a function of cohesion.

Interest coheres the object of its interest.

Interest catalyses the transference of cohesion and time, from perceiver to perceived.

Interest causes perceived time to transfer from the perceiver to that which is perceived.

By interest, monads transfer cohesion and time.

When the interest of monads shifts from finite physical forms to transfinite mental forms, cohesion shifts along with interest ... and the finite universe fades, as the transfinite universes are created.

During sleep, the monad optimises its interest and minimises its perceived time.

During sleep, the mind is mainly in its transfinite and timeless state and experiences very little perceived time.

When perceived quality is high, perceived time is low: Perceived quality and perceived time are inversely related.

Quality is transfinite. As we become more aware of the qualitative aspects of existence, we live more in the transfinite and less in the finite. Awareness of quality is a means of transmutation, from finity to transfinity.

The more qualitative our perceptions, the more transfinite they are ... and the less perceived time is involved.

Perceived time is time we are conscious of.

An attainer has no perceived time. Time does not exist to a fully self-realised person. An attainer has its awareness and being at a timeless, transfinite level.

Knowledge is transfinite. As we increase in knowledge, we live more in the transfinite and less in the finite. Knowledge is a means of transmutation, from finity to transfinity.

As our awareness increases, the self-awareness of this time-space system increases, and the system's time collapses. Time is simply voided awareness. As awareness increases, its voiding decreases ... and time decreases.

While time is voided awareness, space is unvoided awareness. The magnitude of the system's space is indicative of the degree of perfection of the system's self-awareness. Infinite awareness equates infinite space.

The further away in space, the faster the increase of space. The further away in time, the faster the decrease of time. As to space, the further away galaxies are, the faster they recess. As to time, the further we go into the future, the greater the rate of decrease of remainder-time.

All qualities are absolutely and integrally related. In time-space, they express in either positive or inverse relation to each other.

All is Absolute and, thus, all which may be said is tautological. How then can we increase our awareness? It is by its will that a monad increases its awareness. By its will, the monad spurs itself and makes obstacles for itself, and tricks itself, and games itself, and experiences the gains of defeat and the gains of victory ... and, by all these, it strengthens itself and increases its self-awareness ... that is, it discovers itself ... and, at last, it knows that it is all there is, and it knows that it is the Absolute.

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