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Network Propositions
8200 - 8399

When someone discovers something new or different about the environment, this discovery changes our perception of the environment. Such discoveries do not constitute evidence that an environment exists which is separate and apart from our perceived environment. There is nothing other than our perceived environment. The fact that we keep changing our perception of the environment does not constitute evidence of some unperceived ultimate reality.

As existence is an Absolute, every aspect implicates and is a function of every other aspect: Therefore, mind implicates reality and reality implicates mind. It is a nonsense to suggest that there is any reality which is separate and apart from mind.

We need bridges finitely and quantitatively but not transfinitely: Transfinitely and qualitatively, all things merge, and bridges are not needed. There are differences, transfinitely and qualitatively, but access is not a problem.

As we develop finite awareness, we also develop transfinite awareness ... for the first is a necessary precursor to the second.

The mind is qualitative and it feeds qualitatively. Our species' success is mental and qualitative. Evolutionarily, our mental development progresses to an ever more qualitative life and environment.

As our mental development progresses to an ever more qualitative life and environment, it progresses to an ever more transfinite life and environment.

As it develops, the species-mind has less and less need of things finite and material: It has less and less need of physical bodies: It develops and uses transfinite forms.

More and more, we perceive our future in qualitative terms: More and more, we predict qualitatively.

As one is, so is one's universe. If an individual is ideative, that individual's universe is ideative; if an individual is emotional, that individual's universe is emotional; if an individual is physical, that individual's universe is physical ... but each and all individual universes are absolute and integrally one.

As existence is an absolute, the absolute is wholly in each of its parts, and each part is absolute: The absolute is wholly in every aspect and wholly in every thought, thing and action ... and so the absolute is wholly in each individual's universe ... and all individual universes are absolutely one.

That, which an individual creates, the absolute creates. Absolutely, each human is the fully-empowered agent of every other human: Our species is absolutely integrated.

Ideatively creative individuals create not only on their own behalf but on behalf of the entire human species.

An ideatively creative predictor assists in the creation of the future.

How can one predict the future without judging what it will be?

When I allocate probabilities, I judge them.

When I reject draft predictions, I judge them.

It is not possible to predict without judging: Judgement is implicit in prediction.

All decisions involve judgement of some kind or other. Kinds of judging include (inter alia) ... moral and ethical judgements of right and wrong; legal judgements of innocence or guilt; judgements of interpretation and meaning; judgements involved in the drawing of inferences and implications; judgements as to whether certain criteria are met (that is, judgements as to matching, consistency and accuracy); judgements of competitions, and of merit and competence; judgements as to the nature and degrees of quality (such as beauty, courage, humour, integrity, etc); judgements as to courses of action to be followed; judgements of prioration, importance and emphasis; judgements of intuition and instinct; judgements of common sense; societal judgements, of culture and custom; judgements as to what we perceive and how we perceive it; judgements as to what convinces us and what does not convince us; judgements of definition and description.

To define or describe a thing is to judge that it is this and not that: Both definition and description necessarily involve judgement.

The ability to judge is essential to the survival of our species.

Even at the afferent periphery of our sense organs, a screening and selection of incoming sense-data takes place ... that is, judgement takes place as to what is to be passed on to the higher levels of cognition, perception and thought.

Much of our peripheral sense judgement is automatic and is governed by our gene-inherited programmes: Such judgement is survivalist.

To know something, is to judge that it is such.

To know the future, is to judge that it is such.

I don't make any judgement, as to what the future will be, without checking that it fits with the will of the Absolute ... that is, with the will of the species.

When I make predictions, I judge that what will happen should happen, from an Absolute viewpoint.

Judgement is involved in the composition of the propositional network, in observations of events, and in the making of predictions: Judgement is involved at every stage.

What I work at is navigation ... that is, navigating to the future. But, strangely, while I am doing this, I am assisting in the creation of the future.

When I select intuitively, I judge intuitively.

My predictions are made on the basis of what will happen and not on the basis of what people think should happen.

The will of the species operates mainly at the level of the sub-conscious mind.

The conscious will of the species may not coincide with the operative will of the species.

Conscious thoughts and opinions, of what should happen, often do not coincide with the operative will of the species.

It is possible for an intuitive person to empathise with the operative will of the species.

A successful predictor needs to empathise intuitively with the operative will of the species.

Having intuited the course of the future, a predictor will judge whether specific proposed predictions conform ... and those, which do not conform, will be rejected.

As all qualities are of the Absolute, each quality implicates (and is a function of) every other quality. So it is that judgement not only implicates perception and intelligence, but it implicates all other qualities.

In making predictions, I note what various people think will or should happen, but I concentrate purely on what will happen.

As atoms express in molecular clusters, so unitary propositions tend to express in conceptual clusters. The so-called propositions of this network are, strictly speaking, propositional clusters.

The spirit of truth impels and urges us ever onwards to greater truth, leaving a wake of discarded lesser truths behind us.

We are a mental species, and paradigms are a mental food. Commonly accepted paradigms are food which the people feed on, while the truth-seekers move out ahead to find the new food supplies of new paradigms.

Souls are transfinite and unenumerable: They have quality, identity, personality and image ... but they cannot be counted or spatially located. Each soul may be recognised and identified by its uniquely individual vibe-aura.

Souls have intuitive intellect, a powerful facility which is superordinal to reasoning and logic.

Souls retain their intuitive awareness and intellect beyond, and regardless of, body-death.

The total historical, social and geographical panorama, of earth-experience, is open to souls and fully available to them ... like a living, participative, all-sense video library.

Knowledge and information, themselves, are essentially cohesive qualities ... but, in action, they are agencies of dispersal and randomisation: They are, themselves, negentropic but in action they are entropic.

Those, who know what absolute power is, have access to it. Those, who know the source of power to be absolute, have access to it.

Power, in itself, is quiescent: Power is not a principal, nor is it an initiator: Will is the principal and the initiator ... and power is a means and agency of the will.

Who or what is calling the shots as to the future? The Absolute and the species are integrally and absolutely one; there are no forces or powers extraneous to or independent of the Absolute; the Absolute and the living species, as one, control the future; we, the living species, control the future.

The control of the living species over its future is a transfinite control ... it is a control which is subserved by time-flow, space and form, but not subject to or constrained by them.

The essential life of the living species resides in its absoluteness: Life is a quality of the Absolute.

The future only exists by reason of our creation of it.

We are creatures of the void and masters of the void ... and all that exists is of our own creation.

There is the void and, as our species dwells and ventures, we furnish the void with thoughts, time, space, events and objects.

We create our future as we go ... moment by moment. We create transfinitely, in the timeless and spaceless instant.

Our future will be what we will it to be.

Only those, who are aware of a thing, participate in its creation.

Transfinite beings, with interest in time-space expression, create the time-space future: Living beings create the living future: Those, who are aware of time-space, create it.

As we live, we create our universe and, by our interest, we stretch and tick the moments of duration.

Transfinity is finitely enigmatic and paradoxical.

As we extend our predictions further into the future, we tend to sacrifice detail, accuracy, clarity, verifiability, communicability, comprehension, and credibility. The calendar year is an ideal period for purposes of prediction.

Each and every quality is a function of each and every other quality.

The world runs on the basis of actualities and not on the basis of theories and abstract models.

Thought adds two and two together and makes four: Thought also, automatically, completes sense-data into gestalted wholes. In itself, thought is cohesive and negentropic ... but, in action, thought tends to be analytical and dispersive ... that is, entropic ... but it may be creative.

Thought is an agency of the will, and the will may create or destroy.

Although thought is essentially cohesive, the will may use it to destroy, in order to create anew.

The agencies of anarchy are the precursors of creativity: That, which dismantles the old, prepares the way for the new.

Entropy and negentropy are integrally one: They are mutually implicative and they are, so to say, sides of the same coin.

Mass is a store of quality. Low-density mass is the readily accessible inventory: High-density mass is on the back shelves.

Intuitive thought is creative of its objects.

The mind's prehensiveness is its creativeness. As the mind feels, reaches out, gropes, touches, senses and grasps, it creates what it prehends.

We are mental beings, and all our physiology and anatomy is a systematised array of mental accessories.

We become one with what we know and understand. To know and understand all, is to become all.

Humanity is becoming increasingly alienated from its environment: This shows up in increasing violence, destruction, lawlessness, pollution, tension, and mental ill-health. These psychological and social aspects of alienation are undoubtedly associated with the exploding Earth: Our species knows intuitively that it is on a 'sputtering short fuse'. Our species is alarmed, confused, and panicky.

Each proposition is like a Rorschach blot, and free to play out its significance in the minds of readers.

Our species and our universe proceed from determinate moment to determinate moment, as in a series of separate summations ... whereby the individual wills of our species are weighted and summated ... and so, the present changes sequentially, by progressive differentiation, according to the collective will ... and the future is a function of the collective will.

As the future is a function of the collective will, we should not expect statistical projections of past/present/ future to coincide with the actual future. Forecasters' graph-lines, of variables plotted over time, may be expected to move suddenly and unpredictably.

The collective will is a function of survival needs and the perceived environment. In turn, the perceived environment is a function of heredity, knowledge, beliefs, and experience: It involves individual and group psychology and the effects of leadership.

How we think is as powerful to judgement as what we think about.

How we think is as powerful to perception as what we perceive.

We, each of us, have a unique way of thinking about things ... that is to say, we each have our own singular and individual system of logic.

In so far as physical theories are devices for calculation, they are instrumentalist ... for their justification depends on the results of calculations checking with observations.

Our species is essentially pragmatic and instrumentalist ... and Absolute.

Nothing exists other than our Absolute species.

The Absolute has an infinite number of personas and it has one God-persona.

All is God: God is the Absolute. God says to us ... 'thou shalt have no other gods before me'.

God is wholly in each of us ... and, to be wholly aware of His presence within us, we need to think and live constantly in and for Him, absolutely.

We, as individuals, are His agents and He needs us to be His full agents; He needs us, to act fully by; He needs to fully take over our being; the God-individual-oneness needs to be a complete living reality. He is said to be a jealous God: Why? ... because, if we divert our being and attention from Him, He is deprived of full being in US.

The infinitely greatest and most important relationship is that between God and an individual: It is a wholly personal relationship.

Prophecy arises from the God-individual relationship: It is in the nature of a personal gift from God ... or in the nature of His knowledge: It is not transferable, for it pertains to God in a personal way: Prophecy is in the gift of God and remains personal to Him.

Is my work prophecy?, and am I a prophet? I am not sure of the answer, and it is not for me to be judge in my own case. I think of myself as a predictor, and as a maker of predictions.

Tools, like the propositional network, assist a predictor but these tools are of God, and the insight is His, and accurate and powerful predictions cannot be made without Him.

The human condition is always Absolute and divine, but the presence of the Holy Ghost is a very special divinity: The Holy Ghost is present when a person is wholly conscious of the presence of God and of being wholly one with Him.

A person either pertains to God or to mammon. When a person lives out the first commandment, that person's life pertains to God. To the extent that a person does not live out the first commandment, that person's life pertains to mammon. In order to live out the first commandment, one loves God with all one's soul, heart and mind ... and one lives wholly with, in and for God.

Heaven is where the Holy Ghost dwells ... and its vibes are of the special personal presence of God.

God is the Absolute and He knows His ways ... and He wills to share His ways with us, and only requires that we be worthy and that we be completely open to Him.

Prophecy is of the transfinite, and its rewards are of the transfinite.

A person asks how one may come to know the transfinite: The person should believe in God, and then come to know God. The transfinite is of the Absolute and, to know the transfinite, one needs to know God, the Absolute.

One may gain an intellectual conception of transfinity but, essentially, transfinity must be lived transfinitely in order to be fully known and understood. To live transfinitely is to live in Heaven.

In order to live in Heaven, we need to believe in God and we need to come to know Him: And when He takes over our being, it is then that we enter Heaven and live in Heaven. The state of Heavenly life is the state where God lives our life fully with us.

A prediction is judged to be accurate when predicted events are perceived to occur as predicted. Logically, there remains the possibility that perceived events are not actually as predicted. The implicit suggestion here is that predictions may influence the perception of events. (Note: We may not validly assume that 'actual' events exist, unless we define and prove their actuality.)

We see what we will to think about.

We see because seeing is also thinking; we think because thinking is also seeing.

To see is to think, and to think is to see.

We cannot see without light or think without seeing, or think without light by which to see.

We, a self-creating species, create our own light, and we create our facilities and capabilities for seeing and for thinking.

That we are able to see things which are outside the range of our peripheral vision, is due to our gene-programmes, by which complex perceptual wholes are gestalted from simple percept-triggers. Once the triggers activate the programmed wholes, we perceive the wholes, even if they lie partly outside the range of our peripheral vision. Our afferent visual systems screen raw incoming data for percept-triggers and, when found, these triggers activate the programmed wholes as the clear and complete images which we see. These clear images are the gene-inherited constructs of our species.

Our genes carry recognition codes which enable us to access the clear living images of species memory and present experience.

Individual humans may be perceived as species modules which access and activate full species-programmes via gene-encoded triggers.

Our's is a self-creating species, and all our visio-mental images are self-created.

It is important to realise that we create as we see, and see as we create. We not only make sense out of a confusion of raw data, we create our images of it as we go.

We function essentially as a species ... as a transfinite species ... as a species of singularity, which creates of itself in the void.

It is important to realise that images which appear to be finite are essentially transfinite ... for all things finite are subsets of transfinity.

Our clear coherent moving visio-mental images are transfinite creations of our transfinite species ... and our processes of memory and recall are transfinite.

As our species metamorphoses, we retain our absoluteness and all the powers and qualities of our absoluteness ... and we imbue all the categories of transfinity with our powers and qualities.

Transfinitely, we create our light and our facilities and capabilities for seeing and thinking. These powers of creation are unaffected by metamorphosis and physical-body death. Commonly held fears, that light sight and thought die with the physical body, are not supported by the philosophy of this propositional network.

Propositions can only be derived from other propositions: Given thought/interest/attention, propositions breed like living organisms: They are a biomental species.

Propositions, as biomental species, exist in transfinite ambience or, in Cantor terms, in the aleph-plus categories.

No proposition should be excluded on the grounds that it does not represent the whole truth. We shall be satisfied if the network, as a whole, provides the whole truth ... or even greater truth ... or even if, apart from its truth (per se), it does an effective job as a prediction device.

Power, as successful means, tends to be regarded as an end in itself.

Historically, paradigms and gestalts are functions of survival necessity and genetic inheritance. Survival necessity continues to operate but, with the exponential increase of creative intelligence, new paradigms and gestalts proliferate beyond the needs of physical survival, to serve the needs of transfinite survival.

Increasingly, we free ourselves of mental dogmas and constraints ... and, increasingly, we are discovering the limitless capabilities of our creative intelligence. Our creative intelligence is proving to be the most powerful of our inherited capabilities.

Theoretically, we speculate on the possible and we justify what we think we know. Pragmatically, we use what works and we get on with living.

It may be said that all ideas and concepts are instruments, and that all life is instrumentalist and pragmatic. It follows that all perceived proofs are instrumentalist and pragmatic ... and that the only available proof of a thing is that it works.

The concept of reality, as a four-dimensional time-space continuum (see prop. 1293) implies the constraint that all events are already determined. However, existence as Absolute, implies that there are no creative constraints whatsoever.

The findings of chaos science indicate that there is order in chaos, or that order may come from or may be induced from chaos, or that order seems to come from chaos.

Order tends to singularity ... that is, to non-expression. Order may need to programme itself with systems of disorder, so that it may express itself. Order and chaos may be integrally related qualities.

The gathering of energy to singularity in a black-hole may be seen as the processing of energy to an ultimate state of order. The black-hole phenomenon may be seen as cohesive and orderly ... and its disorderly processes (of mass dispersal at the event horizon) may be seen as subserving order.

The order/chaos dichotomy may be of the mind only ... and perhaps of the way mind conceives things to be for purposes of survival and species development. All paradigms may be essentially instrumentalist and pragmatic. Perhaps we may see things as order or as chaos, as it suits us.

As the Absolute is wholly in each of its expressions and wholly in the unexpressed condition of singularity, the difference between the conditions of expression and singularity are differences of perception only.

That which perceives is the Absolute ... and that which is perceived is the Absolute. As the Absolute is wholly in every aspect, that which perceives is singularity ... and that which is perceived is singularity. That which perceives and is perceived is the Absolute and is singularity.

As all which perceives and is perceived is of Absolute singularity, we are a self-created species of Absolute singularity. (Note: See also props. 8250-8256).

The universe, as we know it, is a completely perceptual construct ... and this leads to the proposition ... 'no perception, no universe'.

The phenomenon of entropy derives from our progressive self-realisation, that we are Absolute beings of singularity. As we self-realise, we return creation to singularity. This process may be seen as disorder leading to order or order which uses disorder: It may be seen as entropic or negentropic, according to our perception of it.

We are gene-encoded to see what we see and to think what we think ... and there is no environment other than what we are gene-encoded to see and to think about.

Now that our creative intelligence is challenging and analysing and criticising our gene-encoded information, the whole basis and fabric of our physical species is under review.

Our species has created itself of singularity, and has constructed itself genetically out of gene-encoded paradigms and gestalts ... and now, as we dismantle and dispense with our old programmes, we dismantle and dispense with our old physical forms.

It is by removing the 'building blocks' (that is, the gene-encoded programmes) that the creative intelligence disperses the old physical universe ... and it is by ideating new 'building blocks' (that is, new mental images) that the creative intelligence creates the new universes. This is the modus operandi of the metamorphosis.

We are a transfinite species and our qualities are transfinite ... and our creative intelligence (also a quality) is transfinite. Our creative intelligence created our physical species and now transmutes it, by metamorphosis, to a mental species. Another viewpoint is that our mental species sloughs off its physical aspects.

Our thought processes deal with reality and create real things: Thought is truly creative.

As singularity is a condition of zero time-space which has no mass, and as black-holes process mass to singularity, the mass of a black-hole does not pertain to its singularity but to the mass which it is processing to singularity. It is the massless singularity which attracts mass. The gravitational force is a singularity force.

Every mass has a singularity centre of gravity.

Mass coheres by reason of its singularity.

Each atomic nucleus (proton) is centred on its singularity.

We see by inheritance; we think by inheritance; we live by inheritance; our purposes are by inheritance; our persons are by inheritance; our environment is by inheritance; the universe is by inheritance: All is by inheritance.

The creation of our one and several existence is transfinite.

Our universe is as we see it and we create it as we see it: We are, each of us, sovereign creators of our own universe. Being integrally one with the Absolute, each and all of our universes meld, integrate and accommodate each other: They are, at once, one and several.

Individual universes strive against each other in timespace, but they happily co-exist transfinitely.

As burgeoning transfinite life finds finite life too restrictive, desire and 'pressure' for rebirth abates ... and the rate of population increase abates.

As every unit of data is a signature and access-key of the Absolute, the quality of a person's mind is far more important than the quantity of data available. As data proliferates and as computers come into greater use, there is a tendency to under-use the qualities of mind and the powers of thought.

Data doesn't make minds great: It is minds which make data great.

The greatest qualities cannot be bought: They are so valuable that no price can be put on them ... and they are not transferable.

Possession of much money tends to occlude the great qualities. The more money a person has, the less attainable are the great qualities, which money cannot buy.

There are no limits as to what may be knowable and no limits as to what we may know to be real.

Does 'eternal' have any meaning from a time-space point of view? Yes! The Absolute is all and nothing of the Absolute is ever lost. All things of time-space are subsets of the Absolute and, thus, essentially eternal: They are never erased and they may be revisited or recalled at will.

One projects something of oneself on to what one worships and something on to one's perceived environment ... and that of oneself, which is not so projected, is usually a vague collection of remainders over. Self-realisation is a process of absorbing into oneself that which was previously externalised as deity or environment.

Is it valid to posit that absolute thinking, which equates each part with whole, means that all is tautological and nothing remains but intuition? It is not valid, for every thought aids our self-discovery, self-realisation and expression.

All aspects of existence are, directly or indirectly, both entropic and negentropic. Whether a thing is one or the other, is a matter of how we perceive it to be. Creation and destruction are integrally related and mutually implicative.

All time is subset of the mainset of infinite singularity: Every past present and future moment is of infinite singularity.

A monad is a transfinite mental being ... a unique and individual agency and viewpoint of the Absolute.

We sometimes advance suspect reasoning in support of what we know intuitively to be valid.

Seemingly altruistic acts sometimes derive from overflows of power, and are sometimes motivated by a desire to retain or enhance power.

It is vulgar to lord it over humble people.

A strong and noble man is above resentment: He may respect, and even love his enemies.

A noble man is above revenge, punishment, reward and retribution.

That man be delivered from revenge is a bridge to the highest hope.

Every morality, as opposed to laisser aller, is a bit of tyranny against nature.

Who shall bring do-gooders to justice? Who arraigns and punishes meddlement?

Meddlement is overt arrogance.

Moralities generalise, often when or where generalities are impermissible or unreasonable.

Moralities tend to be high-handed and obtuse.

Sublimation of the passions is to be preferred to extirpation of the passions.

The will to power is the ultimate reality.

Existence contains or comprehends all that we conceive of.

Our conceptions of things are our realities of things.

Our conceptions of God are our realities of God.

All realities are personal realities: They are realities of our own self, or of other selves.

That, which perceives existence to be nothing, must itself be a thing. To speak of a 'thing' implies that the speaker knows what a 'thing' is.

If nothing has value, we cannot know what value is. When nihilists say that existence has no value, they are implying that there is something else which has value: But, as existence is everything, existence must have value. As we can conceive what value is, existence must have value.

By its will, our species has created its physical milieu and, by its will, it can uncreate it or transmute it.

Can the Absolute, by reason of its absolute powers, extinguish itself? ... and, if it could, would it will to do so?

The will to nothingness cannot succeed, for will still remains: Will cannot extinguish itself.

Mental concepts and propositions are changelings: They mix, meld, flow and multiply: They are a distinctive life species. (Note: See also props. 1700-1732).

Over the past one million years, the duration of interglacial periods has shortened progressively from 200,000 years to 130,000 years to 55,000 years to 25,000 years to 10,000 years (est.), for the present inter-glacial. Associated volcanic activity is becoming more sustained and continuous.

'I searched myself', was the way Heraclitus described how he came by knowledge.

Continuously, we live and die into each other's life. We are one merging and melding species ... and yet we are also sovereignly individual.

We cannot understand the thought without understanding the man, or the man without understanding his thought.

To seek the truth, as being outside of oneself, confines one's discovered truth to being outside of oneself.

As the self has direct and immediate communication with the Absolute, one should surely in good sense gain knowledge intuitively from the Absolute. One may use one's environment to arouse and stimulate one's intuition, in order to gain knowledge from the Absolute, but objectification of one's environment diminishes one's access to intuitive knowledge.

As the Absolute is all, when we objectify any thing as other than ourselves we exclude it from our oneness with the Absolute and renounce our oneness with the Absolute.

We may rightfully objectify the Absolute and all things as the Absolute. Otherwise, objectification is the beginning of unlawful worship and the nourishment of materialism (mammon): It runs counter to the first commandment.

If we objectify the Absolute, we need to see ourselves as one with the objectified Absolute. But, as objectification tends to set a thing apart from ourselves, the objectification of the Absolute should be avoided. We should not see objects separate from ourselves: We should always see things as integral parts of the Absolute self.

All living creatures are obeying creatures ... and he, who cannot obey himself, will be commanded.

When a person commands himself, he becomes judge, avenger, beneficiary and victim of his own law.

To exist is to have life: Existence is life. Nothing can exist without having the will to exist.

We may ask, concerning the atom and the molecule, 'by what will and whose will do they exist?'. It is by the will of our living species that they, and all other things, exist.

Will is not only a complex of feeling and thinking, but also of emotion ... the emotion of command.

There is, to each human body, a supreme and governing will ... and this rules absolutely over all constituent monads of the body.

Schizophrenia is a condition where two or more powerful monads alternate as governing monad of a body.

We predict what we create, and we create what we predict.

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