9000 - 9199
Christ said 'verily, verily, I say unto you, If a man keep my saying, he shall never see death' (John 8). Christ showed unto them his hands and his side. Then were the disciples glad, when they saw the Lord (John 20). They did not recover his body: He went forth, in his complete physical-mental-spiritual being, into eternal life.
When Christ promised his followers eternal life, he did not stint or cavil upon his promise, nor did he limit his promise: He is not a sophist nor is he a splitter of hairs. He did not promise partial eternal life: He promised complete physical-mental-spiritual life. Christ does not underdeliver on his promises: He overdelivers.
As the Father gives without measure of his spirit to his Son, so the Son gives without measure of God's spirit to those who are ready to receive it ... and, those who receive it, have life everlasting.
Christ said, in John 8, ... 'I am not of this world' and, being not of this world, he is therefore not limited by the genetic programming of human thought and behaviour. Whereas we are convinced that certain things are impossible, he is not constrained by such convictions. Coming from the transfinity of heaven, his thoughts and behaviour are of a transfinite nature. Things, which are miracles to us, are natural to him.
We are biologically encoded to see 'death' as the physical end of the body, but why should physical life not continue in another dimension, aspect, or phase of existence?
Why should individuals not continue, after worldly 'death', in complete and undiminished life? ... and why should we think that full physical-mental-spiritual life is restricted to one earthly existence? Why should we limit our potential in this way?
By the finite laws of finite thinking, a physical body cannot survive death ... but, by absolute thinking, as witness Christ's complete and perfect resurrection, such survival can happen.
Finite thinking sees all action as constrained within the parameters of perceived physical laws ... but, absolute thinking sees all action as of the Absolute, and completely unconstrained. Finite thinking eschews any ideas of miracles, but absolute thinking is itself miraculous, and all its outcomes are miraculous. Self-realised human beings are miraculous beings. (See also propositions 6724-6747).
As this system (or dimension) dissipates its usefulness entropically, and as the quality of usefulness is absolute and unabatable, it follows that there must be other systems (or dimensions) which receive the dissipated usefulness of this system (or dimension). (See also proposition 6785).
As existence is essentially transfinite, all words denoting aspects of existence are essentially tautological.
That, which has no form, has no sight: That, which has no form, cannot perceive form: Form is a function of sight and perception: Form cannot exist without sight and perception: Sight and perception are qualities of living species: Sight and perception cannot exist without living species: Form cannot exist without living species: Sight, perception and form develop as the living species develops: The living species and its environmental forms are interdependent and they evolve simultaneously, as one integrated being.
Information loses energy/quality/usefulness as it ages. Historical information is subject to this process of entropic deterioration: The longer historical data have been known, the lesser the usefulness of the data.
Information may be revitalised by restatement from a different viewpoint.
Enmassed energy is enmassed information: When energy is released from mass, information is released from mass. (See also proposition 6832).
Existence is the process and processing of information. The past and present are tailings of the future ... and all is absolute. It is the task of the predictor to empathise with the absolute process ... that is, with its tenseless singularity.
The ultimate future is singularity ... and the more one empathises with the future, the more one empathises with singularity.
The future is in the becoming ... while the absolute is wholly in the now, as well as wholly in the becoming.
One does not have to reach to the future for the absolute: The absolute is wholly in the now, as well as wholly in the future.
The absolute future is one with the absolute-now.
Every bit of the future is in the absolute now. If we don't predict the future accurately, it is because we don't fully know the absolute now.
In order to confront the present, it is necessary to confront the past.
If one can handle the past, one can handle the present and the future.
Our species has fabricated its time-perceiving facilities. We, our species, create time, where there was no time. (See also proposition 6973).
As we create more and more powerful telescopes to see more and more of the past, so we create more and more powerful instruments of prediction to see more and more of the future. We are bringing ever more of the past into the present and ever more of the future into the present. (See also propositions 6974 - 6977).
Fertility and generation are absolute qualities. It is difficult to perceive how pervasive and predominant these qualities are. With every thought and every act, we create of ourselves new beings: We are an enormously procreative species.
As existence is an absolute, which is wholly in each of its parts, it follows that the absolute is wholly in each predictor. A predictor is never separate from the absolute species ... and a predictor can never be independent of the species.
The species knows its future as it creates it.
The species creates its future transfinitely.
The species wills what its future is: The species wills its future, as it creates it.
To predict the future is to participate in the creation of the future.
There are alternatives which the species chooses between and wills its selected choice: This involves judgement or selection, whether reasoned or intuitive.
Judgement is an essential element of the process of creation.
In predicting the future, a predictor cannot avoid participating in creation and cannot avoid participating in judgement.
If a predictor is completely at one with the species, with such empathy that he knows the selections and will of the species, then bias may be said to be zero.
Bias, in a predictor, may be said to relate to the degree of his lack of empathy with the species.
This network may be perceived as a means of empathising with the species, and as a means of removing bias from predictions.
The network assists the predictor to judge what the future is to be.
As an observer becomes more aware of the absoluteness of things, they become more qualitative to him, and less quantitative ... and quantities, of space and time, become less and less important.
Every thing done, is done for the species ... that is to say, every thing is done for God ... and He knows fully what is done, and how well it is done.
Time and space extend, as to the perception of them. As the species develops, so its perception develops, and so time and space extend. Time and space are functions of perception.
When screening and selecting prospective predictors, the following traits and skills are relevant: General intelligence; abstract reasoning ability; creativity; sound and broad education; powers of visualisation; research ability; open mindedness; interest; enthusiasm; initiative; self-sufficiency; drive; persistence; perseverence; mental health; practicality; pragmatism; motivation; integrity; loyalty; sensitivity to 'vibes'; feyness; prehensiveness; common sense; prioration; powers of written and verbal expression; courage; boldness ... and, last but not least, faith. (See also propositions 7110-7112).
The power of information is a function of event, observation, communication, interpretation, presentation, and reaction.
Every thing and every quality is absolute, and wholly in each part ... but awareness is where God wills it to be: God reveals Himself as and when He wishes ... and we have no alternative but to accept this.
We are potters, each and every one of us: We pot all our creations transfinitely, from absolute infinite clay ... and we impart to our creations apparencies of finity.
Increasingly, the quality of Earth is being released from mass and is becoming available spiritually. Those who are open to receive spiritual nourishment, the meek, will feed upon it- 'the meek shall inherit the Earth'. (See also proposition 7023).
Need does not precede purpose ... nor does purpose precede need: What we have are purposed needs ... the sovereign expressions of our will.
Our facts are what is useful to achieve our purposed needs. (See also propositions 7307-7314).
Self-realised individuals have their own realities, as distinct from the conventional shared realities of society. (See also propositions 7325-7341).
We are genetically susceptible to believe everything we see and everything we read.
As we are genetically programmed to believe what we see, we are genetically programmed to believe what we read ... for reading is based upon sight and mental visualisation.
We are genetically programmed to believe what we see ... and we are genetically disposed to believe all that we see, including fiction-films and fictional television.
A fully self-realised person lives in his own impregnable mental and spiritual castle. No one can attack the castle and no one can even find it, except the chosen, who may be shown the way and welcomed within.
Now is transfinite: It has no time. The only reality is now ... and all else is a dream of now. The now is the awareness of the Species ... and every thing is in the now. (See also propositions 7357-7366).
As all experiences are readings of the 5piritual memory, they are all d6ja vu experiences, or may be perceived as such. (See also propositions 7497-7510 and 7512-7516).
A disembodied soul's memory is inclusive of all past, present and future experiences of that soul. Body-death does not deprive a soul of experience: On the contrary, it enables the soul to access future experiences, while retaining memory of the past. (See also propositions 7508 and 7509).
Writers, film-makers and publishers of visual material, trade upon our genetic disposition to believe all that we see and read. They make capital of our genetic gullibilities.
As with physical turbulence, different physical systems start to behave identically, so with social turbulence, different social systems start to behave identically. During social turbulence, all forms of social order tend to disperse, and the remaining semblances of order (or attempts at order) are look-alikes.
As social turbulence spreads worldwide, shared disorder will reduce cultural differences: The distinctive power of individual cultures becomes overpowered by the greater power of general turbulence.
The political, military and bureaucratic establishments of nuclear nations tend to arrogate unto themselves the power of making crucial and direful decisions, concerning nuclear research and development, which should be rightfully be decided democratically by the people they profess to serve. In short, nuclear establishments tend to assume powers which have not been consciously and specifically delegated to them.
Why should the strange attractors, of chaos science topology, resemble evolutionary patterns? Our species is its self-created memory ... and all the patterns of our past are available for rerun, like clips from a film-library.
If the trumpet does not sound a clear call, who will get ready for battle?' ... and, when a warning may rightly be given by a predictor, should he not give it?
Laws (physical and social) are mental constructs: They are mental realities ... as are all things which we observe.
Laws are gestalted wholes or holisms. We inherit genetically the ability to see whole shapes and to see them move.
Our species is of singularity ... and we have developed genetically (i.e. Grown genetically) our topological senses ... our ability to see shapes and to make them move. In making them move, we have created time. In making shapes, we have created space. All creations of time and space are made by and of our singularity-species.
The singularity is our species. Our species has grown of itself, and created itself of itself. Our differentiated parts see themselves as separate, but we are variegated parts of the one absolute plant (plant and environment being one absolute integer).
Perception operates subject to the laws of gestalt, which are set out in propositions 5453 and 7402.
The signified is inseparable from the signifier: They are the two sides of the one and same production.
Writing, as to meaning, cannot begin or end.
One never lives elsewhere.
Every limit ensures power and grasp.
Thought has no meaning in itself.
Reading is transformational.
The sign is now uprooted from its own soil.
The concept of the sign belongs to metaphysics.
To risk meaning nothing, is to start to play.
Rhetoric may convey meanings other than (or in addition to or variance of) lexical word-meanings.
By criticising a thing or thought, we conceptualise it and give it life and existence: We vivify what we criticise.
Deconstruction is interventionist: It is not a neutral process.
The marginalisation of opposites brings into question the validity of the reasoning processes of dialectic and synthesis.
We need to constantly remind ourselves that all words, signs, numbers, symbols, percepts, concepts and qualities are explicitly or implicitly connotated as absolutes. No differentiations, reductions nor deconstructions, can render the absolute non-absolute: The absoluteness of existence is sovereign, inviolable, and indivisible.
Language is inadequate to perception: That which is perceived cannot be fully said. A description of a perception is of lesser value and quality than the perception itself.
According to the magnitude of our perception is the richness of our life.
It is not possible to communicate the richness of one's life fully to other persons.
There is an imperative of mutual belonging ... by which we belong to the Absolute, and the Absolute belongs to us.
What is an Absolute imperative?: It is that which the Absolute designs, of and for itself, and self-acknowledges as acceptable or advantageous by perception and action.
There can be no meaning of a thing other than its created meaning ... that is, other than the meaning of its creation.
Meaning reaches towards the understanding of ourselves and our species: Meaning is an exercise in empathy: When we seek meaning, we seek to empathise with aspects of our species and thus with our species as a whole.
What a thing means, is what we create it to mean.
Essentially, meaning is the personality of our species.
Meaning does not pertain to thought alone: Meaning is the essence of our species ... it pertains to our species, which is Absolute.
When we examine into meaning, we participate in the creation of meaning, and in the self-creation of our species.
We cannot know the full meaning of a thing by being outside of it and separate from it: To gain full meaning of a thing, we must be fully at one with it.
Meaning and understanding are transfinite qualities.
Primaeval meaning is in terms of vibes and valencies ... and it operates on a subconscious level.
Meaning is essentially reactive and subconscious: The mental operations and concepts of meaning are secondary.
The 'what is it?' and 'why is it?' questions are the primary questions of meaning. By asking 'what is it all about and why?', we probe to the very essence of creation and of species' intent.
Every mechanic knows that, if the timing sequence is not right, the engine will not perform properly. The right timing of activities is needful to all successful outcomes.
Our species is an absolute being ... a self-sufficient entirety, which makes all the what and means of its life: It is like a plant which creates not only its living parts but also its environment and its nourishment: It is a wonderful, completely self-sufficient creature of the void.
The existentialist viewpoint, that our being is nothingness, seems to be opposed to my viewpoint, that our being is Absolute.
Existentialists seem to be appalled by the challenge of existing in a void: By contrast, I find the challenge of being a sovereign spirit of the void, wonderfully enlivening and interesting.
Some existentialists seem to be saying that there is nothing in the void but, the fact is that we exist: We are creatures of the void.
Existentialists seem to shrink from the sovereignty and freedom of an absolute being of the void: A more positive course of action is to accept the challenge and to revel in it.
Should I ask 'why am I doing this?'. Is this not a matter of doing God's will? In faith and obedience, I should continue and, listening, do His will.
The measure of a leader is what he gives to his people, not what he takes from them.
In the giving of oneself, one gives into oneself.
The first commandment says that we shall have no other gods Before the Lord our God ... but many of us worship reason and place it first above all other. Reason is to be used but not to be worshipped. To be overruled and obsessed by reason is the same as worshipping it.
Reason is a false god of convenience: False in that we can rationalise virtually anything and prove nothing ... and convenient in that we can use it to escape our moral responsibilities (at the intellectual level).
Accusation is more closely related to revenge than to justice. Accusation tends to make use of justice, for purposes of revenge.
Accusation looks to guilt and punishment ... but justice looks also at the processes of causation which led to the deed.
Meaning is unique to each individual, and it changes moment by moment.
The forms of words may be replicated, but their meaning cannot be.
The exploration of meaning is a creative exercise.
To change the form of a proposition is to create a new proposition.
As we explore the meaning of things and words, we extend their meaning ... and, as we extend meaning, we are involved in acts of creation. Even tautologies are expansive and creative.
All thought and action is expansive and creative.
The meaning of a proposition is a function of both its symbolism and its interpretation.
The implications of a proposition are a function of interpretation and of the creative consequences of interpretation.
As a ball may bounce off an uneven volley-board at an unexpected angle, so may the responses of an interlocutor be unexpected ... and they may have valuable creative consequences.
A proposition is received as a sperm into the womb of a creative mind, and ensuing generative processes produce countless conceptual propositional offsprings of the union.
The minds of the people are like virgin wombs, waiting to be impregnated by new ideas.
A mind may be impregnated with a new idea, without even realising that a generative act has taken place.
New ideas are essentially masculine in provenance. It is a male function to produce and introduce new ideas, and it is a female function to nurture and develop them.
Some minds are more pregnable to new ideas than others.
Our species has created itself and, as it has done so, it has created time.
Time is purely the creation of our species.
Time and space are ways of perceiving and conceiving.
As our species has expanded, time has expanded.
As our species expands to infinity, its time expands to infinity.
Our species infinitises.
We expand time, according to our needs as a species.
I used to ask myself why the Absolute waited 15 billion years (after the 'big bang') before creating the human species. Now, I realise that it is the living species of Earth which created the 15 billion years (and the 'big bang') ... and that our species created time itself.
As our species evolves, it creates its own environment, including time and space.
As we are integrally one with our environment, we are integrally one with time and space.
As we gestalt whole images, we do so in both time and space: We give them duration, as well as shape: We give them temporality as well as spatiality.
That, which consciously destroys, consciously creates.
We have the power to impart life and to imbue thoughts and things with life: We are creators of monads ... that is, of elemental life.
A predictor may become so empathic with monadic elementals that they may assist in the creation of the predicted events.
We tend to assume that there is a reality which is in some way separate from, and independent of, ourselves ... but there is no proof that this is so and, as each person's view of reality is different, reality is revealed as a personal rather than a universal concept.
The propositional network is dendritic, and there are synaptic gaps between propositions. The propositional network is very much like a brain.
As the brain has zones of specific functions and zones of more general functions, so the propositional network has sections of greater specificity and sections of greater generality ... and, like the brain, micro and macro functions are well integrated.
Like the brain, the network stores data in memory and has processes of recall.
The predictor's brain and the propositional network brain work so closely together that they may be perceived as one operational unit.
Predictor-brain and network-brain are complementary: They live and grow together, and they share energy-nourishment.
The genetic characteristics and constraints of the brain are present also in the network ... but the network provides a facility which is semi-detached from genetic propensities and bias.
Instinctive, intuitive and emotional responses are more powerful and immediate than reasoned responses.
Emotions are solvents of ideas, and they are also agents of contagion by which ideas may quickly spread among a population.
Philosophy is concerned with the nature, meaning and potential of existence.
Each person has a unique and singular understanding of existence.
There is no universally accepted meaning and interpretation of any particular philosophy.
Philosophy is an essentially personal exercise of understanding.
There is no universal and unarguable news report of any happening. News reports are a function, not only of a happening, but also of the reactions of reporters, publishers and readers.
News, and interpretation of news, is such that fact and fiction invariably become inextricably intermingled and intermixed. There is no such thing as an indisputable account of a happening.
All searching and seeking for knowledge is prehensive, including the processes of science. All knowledge propositions are tentative and provisional ... and they aim towards an ever-receding truth horizon.
Legal judges generally take great care in their deliberations, interpretations, conclusions and pronouncements ... but scientists often take less care and, as a consequence, they tend to lose the confidence of the public.
Many people accept anything marked as 'official' as 'reliable': 'official' does not equate to 'reliable'. In particular, official statistics are often unreliable.
God is not separate from us ... He is absolutely one with US. His judgements are not separate from our judgements: His judgements are absolute, and they are also our absolute judgements. God's creations are one, and God's judgements are one. All things and all events are according to God's will and God's judgement ... and each of us is one with Him.
Faith is absolute: It is of the essence of the Absolute.
There is a partly-realised faith, which conceives of another thing in which to have faith ... but the essential quality of faith is sufficient unto itself ... and it is not contingent ... it is absolutely substantive.
Absolute faith is complete oneness with the Absolute ... that is, complete oneness with existence as a whole ... with the Living God.
The mystical numinous is the spiritual 'blood', which infuses and uplifts and inspires: It is the presence of the Holy Ghost.
To search for causes of effects, is like stripping layers from an endlessly-layered onion. There always seems to be yet another proximate cause ... and one is led progressively to the absolute condition of undifferentiated singularity, as the seeming ultimate cause.
The becoming of faith is the becoming of the awareness and immanence of God.
When a person has faith, God is able to work more fully and powerfully through and by that person.
Faith removes barriers and inhibitions ... and the pathways of God's will become clear.
To know ourselves is to know our future: To know our future is to know ourselves.
Our knowledge of the future will have a greater and greater effect on our present actions: We will move more certainly and more directly, in the making of our future.
The transfinite zone, between reality and fiction, is a fertile womb of creative imagination, which is teeming with ideas.
The certainty of absolute awareness is infinitely greater than the certainties of intellect, reasoning and science. These lesser certainties are all contingent, but the greater certainty is absolute.
Everything is energy', says the physicist ... but what makes it so? Power involves the control of energy. The will-to-power involves the ability and intent to create and use power, and it involves the living reality of power in action ... and it implicates the Absolute, which is will and power.
The will-to-power is of the primaeval id: The will-to-power stems not from the intellect but from the quintessential determination of our species to live and be ... and the will-to-power is Absolute.
The will-to-power is an intellectual, externalised concept: Within itself, the will-to-power is a natural quality ... like breathing.
Paradigms are mental gestalts. We not only sense data into forms, but we also think data into forms.
He, who can handle his past, can handle his present and his future.
To understand the past and present is to understand the future.
The viewpoint of each witness, to an event, is both conditional and absolute ... and the event itself is both conditional and absolute. All views of reality, and reality itself, are both conditional and absolute.
There is no intrinsic or independent event which is of a different or higher category of reality than the perceived reality of its witnesses.
The reality of the environment is a function of viewer perception.
It is noted that this propositional network places major emphasis on qualities and qualitative perceptions. This is particularly evident when one peruses the indexes of this work. The author perceives the universe as qualitative, and his propositional observations upon the universe are qualitative.
Existence being absolute, there is one and only one absolute will. All will and willing is God's will and willing.
We must do what God wants us to do ... for He is doing it.
The Christian void-strategy, of non-retaliation, puts paid to dialectics and physical evolution: It brings spirituality into actuality, and signifies that the species is metamorphosing from physical mode to spiritual mode. It is thus that aggressors become powerless, and it is thus that 'the meek shall inherit the Earth'.
Each individual is an absolute being ... a monad, which is one with the Absolute ... and the will of each is one with the will of the Absolute.
Sovereignty is absolute: There is no abatement of sovereignty, as between absolute mainset and absolute monadsubsets.
Individual wills are subset to, and consonant with, the Absolute mainset-will.
There has been a tendency to assume that individuals are relatively insignificant units in a vast universe. Let us now make different and more positive assumptions: Let us posit that everything which happens to individuals is according to our individual sovereign and transfinite wills.
We are paradoxical because we are absolutely all things and all thoughts. When two or more things are contradictory, we are absolutely one with each of them. As absolute beings, we are inevitably paradoxical.
God's parenthood is eternal and, in as much as God is in us, our own parenthood is eternal: Those, which are our children, are always our children: They will always have equal status with us, but they will always be our children.
Facts are a function of perception: Facts are indistinguishable from the capacities and processes of perception.
The infinite mercy of God is integrally one with His complete understanding: In brief, He did it!
That physically oriented people and mentally oriented people and spiritually oriented people all use qualitative terms to describe the universe, indicates that everything is indeed qualitative.
What is 'qualitative'? Everything which is not measurable is qualitative.
Everything is essentially qualitative and everything is essentially unmeasurable.
We can often measure the outward appearance of a thing but we can never measure the essence or essential nature of a thing.
The evolutionary process moves from micro-expression to macro-expression. As order is imposed upon chaos, expression changes from 'energy en detail' to 'energy en gros' ... and from thence, re-integratively, to singularity.
We create concepts, and these are our tools.
Concepts are instruments, and cannot be otherwise.
Concepts are man-made: They are not stand-alone, unalterable realities.
We use concepts, and we are confused when we promote them to have mastery over us. The servility within us seems to require that we conjure up gods and masters, to which we make obeisance.
Concepts are simply tools of convenience, which we ourselves have fashioned.
Concepts are not unchallengeable or unalterable: Concepts are, by their nature, provisional and instrumental.