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The Network Propositions / 8200-8399
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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.
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 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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.)
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
INDEX to the Network Propositions
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