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The Network Propositions / 6800-6999
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Information is a life-form, and its constituent data have living characteristics. We feed energy to information by giving it our interest and attention ... and thus information grows, and its rate of growth is determined by the level of inputs of interest and attention.
We tend to think of information as separate from us, as persons, but the data of information are our prehensile tendrils, by which we feed and grow. Our information and information sources are very much part of us.
The concept of a phase-space fix may be that of a multi-vectored intersect, plotted at a given point of time. This concept, useful for handling complex dynamic phenomena, enables a trajectory of points to be traced over time ... and, when new inputs (such as increased energy) are introduced to the system, geometrical patterns of chaos topology may develop.
If all vectors relevant to a complex dynamic system, including time, were plotted, the plot would be an unmoving, magnitudeless point ... that is, singularity. Thus, we may view the geometric patterns of chaos science as the net tracings of all unknown, or unspecified, relevant vectors. Chaos topology may, however, afford clues as to what the missing vectors may be.
Instead of concentrating on linear data and screening out non-linear data, chaos scientists now see irregularities as opportunites for us to widen our knowledge of non-linear phenomena. Investigative science has discovered a new paradigm in chaos methodology ... a new way of looking at the universe.
We are information systems which stretch out tendrils for the finding and absorption of new information: Information is our food and drink: Information is our energy and our quality ... our means of being.
Energy is information. New information has more useful energy than old information. Like energy, information loses usefulness every time it is used: Energy and information are both subject to the entropic law of thermodynamics.
Information processors and creators (whether via news, fiction, TV, art, graphics, photography, music, entertainment, speech, advertising, etc) fashion our lives: They add to, or take away from, the very essence of our being.
By checking information against personal experience, we assign our personal evaluation of its reliability. Reliability is essentially a personal, experiential and evaluative concept. In 8o far as we delegate reliability evaluations to those we have faith in, reliability also becomes a matter of personal faith.
This network is a map of existence, which is more abstract in some parts than in others: Some propositions are more abstract and some are more detailed ... but, of course, our perception seems to be a mixture of abstract and detail. Considering the network as a whole, it is a model and models are abstractions. So, we may say that the network is an abstraction which includes a lot of detail. We may also say that most micro-detail, on closer examination, takes on macro characteristics and, what were previously considered as details, become viewed as abstract models. Essentially, all perceptions and propositions are abstract constructions ... that is, abstract creations.
We make no claim that this network 'map' of ours coincides with 'reality' ... but, then again, we do not believe that there is a 'reality' which is independent of our species. The initial aim of this exercise was simply to fashion an instrument or tool to help us in the prediction of the future. However, as the propositional network developed, it seemed to offer further assistance in respect of:
Of singularity, our species perceives energy and, of energy, our species perceives mass. The only reality is that which pertains to perception. To understand reality, we must understand perception.
Each individual's view of existence is a cluster of paradigmatic models, which may be used to provide a vectored fix on the course of the future. The more views of existence we have, the more vectored fixes we have on the future. One view alone is useless as a navigational fix: It is our collective species which prehends its future. How do we judge the accuracy of predictions? ... we judge on results: The methodology is instrumentalist.
Perhaps it is that we ourselves are creatures of order but, whatever the reason, when we are confronted with a wild untamed thing, most of us feel an urge to tame it. This propositional network behaves and grows like an untamed thing but I feel no urge to tame it ... and the network continues to thrive untamed ... and I can almost feel it thanking me for letting it grow as it wants to grow.
Most of us are overwhelmed and overawed by what we perceive as the mighty universe. Our environment is like a huge juggernaut of 'fait accompli', moving seemingly inexorably from past to present to future. But, what if we ourselves have made this juggernaut from chaos by our own mainly sub-conscious determinations of mind and will, and what if we ourselves have the power to change it all? Perhaps we are being overawed and deluded by a puffed-up shamster of our own devising: Perhaps we naively give the environment too great a billing ... and perhaps we are mistakenly perceiving the universe as marvellous, gigantic, complex, mysterious and important ... and mistakenly seeing ourselves as small and of little account. Worldwide, much rethinking is in process concerning human status and powers.
As paradigms are selective and abstract, we should not expect all truth to be encompassed in one or a few paradigms: Truth is essentially multi-paradigmatic. Thus, truth is democratic, rather than dogmatic and authoritarian.
By respecting and worshipping a thing, we give it life: By respecting and worshipping God, we give Him life. God does not exist independently of His people: God is the creation and soul of His people.
Names do not make Him other than the one God. Allah, Tao, Yahweh, Ahura Mazda, Amaterasu-Omikami, Brahman, Vishnu, Shiva, Dharmakaya, Amon-Ra, Aton ... and countless other names, He has been called. He does not mind what name we call Him by, provided that we speak His name respectfully and worshipfully.
When we need time, there is no time ... and, when we don't need it, it is available in endless quantity ... and so I conclude that personal time is inversely related to need. Those, who are eternal, have no need of time.
Those, who need to process information, need time for the task. Those, who empathise with information (knowledge), do not need to process it and do not need time. The wise do not need time: They are eternal.
When we look at existence, from a detached viewpoint, it looks like an unstoppable juggernaut ... but, when we move into it and empathi5e with it, we find that we are influencing its nature and its future. We tend to underestimate our powers to influence things and events.
Humans are monad-centred information-systems, with qualities of learning, memory, recall, and creative thought. As monads, we are absolute and have free and full access to all qualities of the absolute.
Scientific observations may be interpreted in many ways. Differing theories, based on the same scientific observations, claim equal empirical validity (see propositions 5368 and 5369). A classic example of this is the debate among geologists as to whether the Earth's volume is static or increasing ... and, mark you, they are arguing on the basis of the same empirical data (and a plethora of it, at that). To this conundrum, known as empirical equivalence, we may add the conundrum of unprovability. It is now recognised, by philosophers of science, that it is not possible to prove any thing, categorically and without qualification. Where does this leave our species?: We may say that it leaves our species, groping prehensively, in the way it always has, from its earliest evolutionary endeavours. I believe that we may ask a significant question, namely ... if our species is becoming increasingly intelligent (and evidence to this effect is compelling), why are we still groping to discover the 'true reality'? The answer probably is that there is no 'true reality' ... and that it just isn't there to discover. 'True reality' may be worthwhile as an ideal objective, like a holy grail, but we may no longer sensibly expect to discover it.
Are then our efforts, of science and of creative intelligence, in vain? of course not! The nub of it all is this, that we are a creative species, which creates its environment and its own life and experiences, as it goes.
Endeavours of science are endeavours of creativity and of creation. Science is as creative as any area of human activity. Consider the tremendous creative implications of nucleonics, television, satellite transmission and genetic engineering!
If science is very effective creatively, perhaps we should consider more carefully what we want to create. Does our species want to put out rogue science-feelers at random, or does it want to exercise guidance, based on well communicated feedback?
It is now posited here that our species operates as an intuitive and prehensive organic whole ... and it is subserved by its creative intelligence, rather than governed by it. There is well communicated and effective feedback, but it takes place at the intuitive level, rather than on a deliberative conscious level.
Although we, as individuals and groups, may not know what existence is all about, our species does. We may be confused, but our species isn't. We may not know what the future holds, but our species does.
Our species is both finite and transfinite. Transfinitely, it does not blunder about, for it knows its future as well as its past. It puts out its feelers prehensively, but it knows what it reaches out for and what it grasps.
Our species is an integrated whole, which serves all its individual purposes and individual intuitions and individual wills. Our species is both our master and our servant ... and perfectly efficient withal.
Sympathy takes us into the transition phase, where finity merges into transfinity ... and, then, sympathy becomes empathy, as our sensitivities up-vibe to transfinity. Empathy is a classic transfinite quality.
Finite awareness is characterised, inter alia, by: Poor powers of qualitative differentiation; hate; conflict; jealousy; brutality; cruelty; sadism; hedonism; grossness; materiality; ignobility; insensitivity; lack of mercy and compassion; deviousness; low cunning; intolerance; dogmatism; lack of imagination; occlusion of perception; pettiness; meanness; spitefulness; and low integrity.
Transitional awareness (from finity to transfinity) is characterised, inter alia, by: Kindness; sympathy; compassion; fairness; devotion; improved powers of qualitative differentiation; tolerance; understanding; mercy; forgiveness; sensitivity; subtleties of humour; decency; loyalty; generosity; devotion; open-mindedness; greater happiness; sophistication; and greater integrity.
Transfinite awareness is characterised, inter alia, by: Clear, unoccluded awareness; empathy; clear insight; powerful intuition; great faith; spirituality; perfect understanding; perfect recall; perfect qualitative awareness; perfect sensitivity; complete selflessness; great intuitive intelligence; absoluteness; great vibe-awareness; selfless love; great creativity and imagination; perfect will; perfect happiness; tranquillity; wisdom; complete integrity; and transparent honesty.
How do we find our way, if we each live in a private world? We live by the love and friendship of family and group bonds; by common needs and shared endeavours; by common faiths and beliefs; by the bonds of common laws and customs; by common language, interpretations and definitions; by pragmatic actions and reactions; and by the gatherings, directions and dynamics of leadership and agreement.
Because our existence is mainly transfinite and private, and because it is continually changing, most of us need to cling to our communal 'raft', for sanity and survival. We tend to grab and hold on to any communal life-lines that are available: Most of us feel essentially insecure without these life-lines. Our personal sovereign powers are incomprehensible to, and beyond the grasp of, most of US.
If most people are 'raft-people', rather than completely self-sufficient beings, why do we concern ourselves with concepts of sovereign monads? Because prediction science is concerned not only with present man but with emergent future man, who is going to have less need of 'rafts'.
If we liken a 'raft' person to a fledgling, we ask what a fledgling needs, to enable it to fly from the nest. It needs ability, faith and courage. Like the fledglings, 'raft' people have the ability, but they need to screw up their faith and courage to the sticking point. Once they have launched themselves upon their several destinies, it all seems simple to them.
Most of today's turmoil follows from people doing their own thing. More and more people are leaving their 'raft'. Moralising and tut-tutting won't change things: There will be more and more individualistic activism, particularly amongst the younger generations.
Logic, on close examination, is a life-line of limited use and, often, only a panacea ... but 'raft' people will cling to it, as if there were nothing else. The more qualitative and transfinite awareness becomes, the less people will rely on logic.
As we perceive transfinite phenomena as finite phenomena, the clear images thus created become established in transfinity. In other words, as we create finitely, we are also creating transfinitely.
Time series are subsets of transfinity, created by our species. Time is like a video-camera which is in-built in our faculties of perception. With our moving perceptual focus, we create time, where there was no time.
A predictor's skills and devices are like a zoom-lens. As our species improves its zoom-lenses on the future, it will progressively enlarge the present by bringing more and more of the future into the present.
We are one living species; existence is one living species; all creation is one living, self-created, absolute species. This key concept emerges ever more clearly, hour by hour, as this network develops.
The living species is intuitive and prehensive. The rationality and syllogistic reasoning, we so much prize, is but one capability of an infinity of capabilities of the living species ... and all these capabilities are available to us, and we are in process of discovering them.
It may well be difficult for many to conceive of a universe which they themselves create ... and that the entire environment, including the stellar universe, is an integral part of our species. Truth is often stranger than fiction.
Turbulence induces transition, or is indicative of it. Turbulence indicates that the boundaries of a state (or condition) have been reached, and that a different state is about to be entered upon.
Our innermost selves are cohesive and quiet ... and it is strange that our outer species is so conflictive and disturbed. One is tempted to the analogy of the tranquil deeps of the ocean and its turbulent surface.
There is a stage or point when a work of non-art becomes a work of art: It is the moment of its birth, so to speak ... the infusion of its breath of life. Before that moment, the ghost or soul was not present but, now it has arrived. I speak of the atmosphere ... the aura, of the work of art, without which it was dead but, with it, has now come to life as an eternal being.
To an empath, every single thing and event is art ... for all existence is the work of God, the great artist ... and the empath is able to be one with every aspect, and is thus able to appreciate its art.
Does a person produce its own aura, or does the person evoke responses in an observer, such that observer creates the aura of its own imagination and creative perception? Both views share truth, for auras are transfinite phenomena.
Legal precepts are not spiritual precepts ... and legal judgements are not spiritual judgements. Spiritual judgements are not within the province of worldly authorities or courts (lay or cleric).
INDEX to the Network Propositions
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