9200 - 9399
People often promote concepts to the status of incontrovertible data, and as valid premisses for reasoned conclusions ... and they believe such conclusions to be unchallengeable and inevitable: Not so! All concepts are controvertible.
When we postulate a physical 'law', this 'law' is provisional upon its continuing utility as an instrument. When we postulate a more useful 'law', we discard the old one and replace it with the new improved one.
Terms, such as 'speculation' 'hypothesis' 'theory' and 'law', indicate the level of reliability assigned to concepts.
A creative person is able and disposed to create new concepts, and is ready to replace old concepts with new concepts.
As nothing can be proved, life itself and experience itself are largely a matter of faith.
All concepts are largely based upon faith.
To the extent that we rely upon the concepts of others, we have faith in adopting them as our own.
In the final analysis, we have faith in our species ... that is, in the Absolute. As each person is one with the Absolute, faith in ourselves is faith in the Absolute ... and faith in others is faith in the Absolute.
Those, who rely on experience, have faith that past experience will be a reliable guide to the future.
We are a species of faith: We are a faith-species.
All is Absolute, and it is of the nature of the Absolute that it has Absolute faith in its Absolute self.
In the context of the methodology of this present work, the more thought one gives to the future the more one empathises with it and the more one comes to know it.
Obstacles and sufferings do not issue from divine cussedness, but from our need to learn and our natural capacity to progress by learning.
The spirit is of immeasurably greater power than minds and bodies. That, which the spirit determines, will happen regardless of seemingly inevitable rational and physical outcomes: Spiritual outcomes always prevail.
In affairs of the spirit, reason is a fool, and completely lacking in understanding.
Spirit now rules overtly and manifestly in world affairs: All phenomena now is5ue directly and patently from the spiritual will.
Things spiritual, which were previously covert and esoteric to priests, will now be openly manifest to all people ... and every one will become one's own priest. There will no longer be intermediacy between God and man: All will be direct and personal and undoubted.
Most argumentation arises from differences concerning assumptions made by disputants.
We, each of us, tend to assume that our personal assumptions are also those of our interlocutors.
We are a most profusely assuming race: The human capacity for assumption is quite phenomenal ... and, consequently, the human capacity for argument is likewise phenomenal.
The following propositions bear repetition ... our species is Absolute. Existence is Absolute. Our species equates existence.
We define God as the persona of the species ... that is, the persona of existence.
Our species is real; our God is real; existence is real ... and all is Absolute.
There are no exclusions from Absoluteness ... and everything is real.
Belief in our species is belief in God.
Our species is what it makes of itself: Our species is self-created.
We are one with our species.
Everything which exists is of the Absolute and is itself Absolute.
We make our species; we make our God; we make ourselves.
To make oneself is to make one's species is to make one's God.
We (existence, species and God) are one and Absolute.
When we develop ourselves individually, we develop our species and our God.
We cannot understand the spirit by processes of reason: Only by spiritual awareness can we understand the spirit. The spirit knows the spirit, but reason knows only reason ... and logic adds nothing to content.
Any thing or concept, which has a persona-spirit, is a fetish.
Our species is a fetish, and we call this fetish God.
Calling our Absolute God a fetish, detracts nothing from the Absolute being and power of God.
A fetish is a spirit which we make. Our species makes itself, and makes of itself a fetish.
Our species makes itself, and makes its own spirit: And, as it makes its own spirit, it makes a fetish of itself.
God is the Absolute fetish.
God is the Absolute all-things.
Man is endowed with reason, and is driven by an irrational life force.
A man of genius has the imagination to conceive great plans, the ability to grasp a multitude of relevant details, and the tireless energy to adapt perceived realities to his imagined plans, with the greatest speed and effectiveness.
Romanticism is a kind of high-vibe existentialism ... an existentialism which is infused with faith, hope and the courage to prevail.
As the categories of mind produce all knowledge, it may be said that individuals collectively create the universe.
Romanticism may be likened to an inclusive voyage of discovery.
As we dissect, we murder that which we dissect ... and, somehow, we feed upon the dissected remains.
Grey, dear friend, is all theory ... and green alone life's golden tree.
Analysis of the mean global temperature variations, from 2.5mya to the present time, reveals fluctuations about a trend-line which falls steadily from 15 degrees C (2.5 mya) to 10 degrees C (present time).
The 1995 mean global temperature, of 14.5 degrees C, is 4.5 degrees C above the trend-line.
The Earth is now emerging from a mini-interglacial period, which started 10,000 years ago and peaked about 4700 BC at a global mean temperature of 16.5 degrees C.
We may expect the global mean temperature to drop down to and below the trend-line level of 10 degrees C. It is posited that the decline of the global mean temperature will coincide with an upsurge of global volcanism ... and the rate of temperature decline will depend upon the timing and severity of land-based volcanic eruptions and the nature of the volcanic emissions which add to the deinsolation layer of the stratosphere.
Spiritual beings, including saints, act in accordance with holy obedience, which takes precedence over the rules of reasoning and the indications of logic.
The processes of reasoning and inference are often useful but they should never be unreservedly relied upon ... that is, they should never be completely trusted.
We are generally biased in favour of reason; we live in an age of reason; we tend to place too high a value upon reason; we see things through spectacles made of 'reason-glass'.
Truth is not something which is already made: We make our truth, and we make it progressively: Our truth is a changing truth, but it is one transfinite truth.
To be a good predictor, one must also be a good philosopher: Sound predictions issue from sound philosophy, along with sound observations and reliable intuition.
That which is seen and that which sees it are one and indivisible: They are one creation.
The powers of faith, holy obedience and intuition are unlimited, but the powers of reasoning are limited.
A concept is a subset of the Absolute, and the Absolute mainset is wholly in each subset.
By intuition, we are able to access the Absolute mainset from any concept-subset.
Every concept has finite limitations.
The processes of finite logic are unable to access the Absolute mainset by reasoning from concept-subsets.
A concept, like a model, has limitations as to its logical implications.
Each concept may act as an attractor of patterned expressions.
Common sense is a sap which rises from the main plant of the species: It tells us what we need to do to survive.
Predictions, issuing from the methodology used here, will be largely characterised by intelligent and practical 'common sense'. Some might say that 'common sense' is not very intelligent, but I would disagree: The species infuses its 'common sense' with a great deal of intelligence.
Communion with nature is communion with God, the Absolute: There is nothing more important.
Every person has the ability to elevate his or her life by conscious endeavour.
A philosopher has noted that, when scientists begin their research by making assumptions, they begin in philosophy.
No scientific research can proceed without tacit or explicit assumptions being made.
If a black line is drawn around the edge of a shadow, the gradations of the shadow will disappear ... and the shadow area will appear as a dark surface.
Jungian psychoanalysis stresses the importance of strivings for achievement, progress and success.
Adler's individual psychology emphasises the ego's fight against feelings of inferiority.
All attitudes have affective or non-intellectual and emotional aspects.
The psychological law of closure refers to the general compulsion to complete wholes which are perceived as incomplete. In perception, individuals tend to form a complete figure out of parts of a figure: This is the basis of the Gestalt phenomenon. The mental 'putting in' of parts is called closure.
The halo effect, in psychology, is the tendency to rate an object or person high or low on all variables as a result of it/he/she being high or low on only one or a few relative variables.
Some persons, under hypnosis, are able to perform in ways which are impossible to them at other times.
The forms and patterns of order are subject to the spiritual mind and to the id.
The id is the primaeval spirit-power of the species.
The id (primaeval energy or shakti) subserves the monad's will.
It is the monad's will, to be and survive, which commands the id.
Each person has an individual sovereign right of meaning and interpretation, for to each is granted the power to perceive things uniquely ... as no other being perceives them.
Prophecy and discovery are the makers of law and order: They create their patterns upon the void.
To discover something is to create it: To prophesy something is to create it.
Prophecy is discovery.
A monad has no constraints upon it ... and a monad exercises no constraints upon itself.
There are no spiritual controls. Controls are mental and physical devices.
The validity of reasoning depends upon the validity of its assumptions. As perceptions and viewpoints are peculiarly personal, assumptions are peculiarly personal. The validity of reasoning is peculiarly personal.
As assumptions are not held in common, there can be no common reasoning. There can be no shared valid reasoning. There can be no valid reasoning in common. There can be no shared valid reasoning, because there are no shared assumptions.
Persons cannot agree as to reasoning: They may agree as to acknowledgement, support, undertakings, rights, objectives, purposes, ownership and other matters, ... but they cannot agree as to reasoning. They may purport to agree as to reasoning but, as their assumptions differ, they cannot in truth agree as to their reasoning.
It is possible to prove validity in societal law, but it is not possible to prove validity in natural law.
By reason of their innate transfinite coherence, dispersed forms tend to reform to their last configuration ... but, also, they tend to reform according to transfinite teleological imperatives. In time-space perspective, reformations progress via a kind of ratchet effect, and they are never regressive.
As old forms must be dispersed to permit of improvements, the dispersal forces of entropy may be perceived as subserving the forces of evolution.
A prophet feels and shapes the future, much as a potter feels and shapes his clay. Prophet, like potter, works until he knows that the shape is right ... and, as the potter fires his clay, the prophet sets his prophecy by clear utterance.
Each time a prophet speaks his certain mind, he creates deeper channels yet by which the future flows more easily ... and, like a flooding river, moves quickly along and through them.
A true prophet is an expediter of the future.
Spirits are transfinite and, when we call a spirit-persona to mind, it becomes active in the here-now. We become the agency whereby the spirit-persona lives in the now.
When we think about spirits they become more enlivened, and they become active and effective, according to their own life-force and according to the life-force we evoke and the life-force we invest in them.
To think positively about a spirit is to invoke that spirit positively: To think negatively about a spirit, is to invoke that spirit negatively.
A spirit-persona, whilst positively invoked, becomes a close ally.
When a person invokes a saint, the saint becomes an ally.
All spirit-personas are available and accessible by invocation.
Eternity does not spend itself: Eternity is not expendable. Every moment is transfinite and eternal.
Humans are qualitative, transfinite and eternal. The physical finite body is a disposable outer shell ... and the essential human being is eternal. The essential human is of the infinite mainset: Only the physical aspects are of the finite subsets.
It is David Hume's view that:
- All knowledge is empirical.
- All knowledge is derived from sensation.
- Knowledge is nothing but a putting together, or rather a going together of ideas given in sensation.
- No knowledge can be certain.
- Knowledge of causation cannot be demonstrated by reason or elicited from experience.
- Our beliefs, as to causation, are either of custom or arise from feeling.
It may be posited that causation may be viewed in three ways, as follows:
- (1) The mechanistic view, which conceives of events as issuing from a marshalling and summation of past and present forces of action.
- (2) The teleological view, which conceives of events as being determined not by what has gone before but by what lies ahead ... that is, not by the 'push' of past/present, but by the 'pull' of future goals and future imperatives.
- (3) The transfinite view, which conceives of causation as issuing from the timeless aspect of the absolute, and sees past, present and future events as wholly integrated phenomena ... and sees both 'push' and 'pull' operating as one transfinite force.
Causatively, all expression is transfinite ... and, qualitatively, all expression is transfinite: Existence is essentially transfinite.
Insight, into the nature and implications of transfinity, is essential for the making of accurate predictions of a global and long-term nature.
As transfinity is an aspect of the absolute, it manifests wholly in each moment. We may read the whole in any past or present moment ... that is, we may read the future in I any past or present moment.
It has often been said that, if the universe is complete, it must be static. Such a conclusion may hold good in finite logic, but the universe is not only finite but also infinite and transfinite: It is an absolute. An absolute has no limitations whatsoever: It is both static and dynamic, and it is always absolutely complete.
Any interpretation which, while including some activities excludes others, severs the patterns of process which extend beyond all boundaries.
That, which has no value, has no meaning: That, which has no meaning, has no value.
Psychology is unable to maintain the duality of mind and body.
Science divides the seamless coat of the universe ... and then expects to discover and know the whole seamless coat. This expectation seems to defy common sense.
The very act of abstraction falsifies the nature of that which is abstracted.
Whitehead, like Sir Francis Bacon, stresses the conception of bodies 'perceiving' or 'taking account of' each other ... and posits that everything in the universe is sensitive to the presence of everything else.
The original nature of mind was unconscious and non-apperceptive.
All interactions (of energy, mass, and life-forms) are 'feeling' interactions ... that is, they are emotive.
An entity is a synthesis of its relations to all the events which it prehends.
The context, which is prehended by an entity, is the whole universe. Each entity, while remaining unique, is prehensively integral with the whole of existence.
Nature is analysable into a network of events, each one of which is conditioned by its relation to all the other events ... and every event is only what it is because the others are what they are.
Nature is analysable into a network of propositions, each one of which is conditioned by its relation to all the other propositions ... and every proposition is only what it is because the others are what they are.
A proposition is analogous to an event ... and an event is analogous to a proposition: They are both happenings.
Prehension is both emotive and creative.
An individual persona may be perceived as being a singular and unique collection of prehensive abstractions or as being a singular and unique collection of prehensive creations.
Life is prehensive: The person, who prehends most, lives most.
According to the quality of our prehension is the quality of our life.
The propositions, of a propositional network, draw life and meaning and value from each other ... and the network, as a whole, has an integrated life/meaning/value of its own. This is the nub or key to this present methodology. The predictor needs to read and absorb the whole propositional network.
Molecules, like propositions, are events or happenings. All atomic particles, sub-atomic particles, and genes, and patterns of physical and biological behaviour, are events or happenings. All perceptions are events or happenings. All expressions whatsoever may be seen as events or happenings ... and all are integrally and prehensively interrelated, and all draw life and meaning and value from each other.
As empirically equivalent theories may have different consequences, we should not be surprised that computer graphic displays may switch patterns while operating on the same input of differential equations.
When one studies a particular philosophy, one accesses not only the thinking of the philosopher concerned but also the various and varied interpretations of critics and commentators, and the varied interpretations which arise in one's mind. Thus, a rich harvest of ideas is the reward of a dilligent, intelligent and creative student.
Following Husserl and Heidegger, one should seek to examine the data of immediate experience, rather than being influenced by preconceived distinctions between consciousness and the external world.
Any theory which is formulated in terms of a perceiving subject, as a spectator demanding proof of an objective world, is absurd in failing to give an account of that which can demand such proof.
An absolute cannot provide proofs of itself or its parts.
Humans tend to become lost in present preoccupations, forfeiting their unique possibilities and potentials. They tend to lose and drown themselves in affairs of the daily round ... and they indulge in the irresponsible anonymity of complying with the do's and don'ts of society.
Truth may be understood, not as the correspondence of propositions to states of affairs but as the disclosure, unconcealment and clearing of being.
Heidegger commented that contemporary philosophy, with its compulsions of formality and calculability of truth, was bound to be one-track thinking.
Heidegger remarked that the modern scientific era was an epoch of nihilism.
With regard to the modern insistence on evidence, Heidegger questioned what sort of historical self-understanding lies behind this insistence on philosophy's search for adequate evidence ... and he questioned what lay behind its fascination with cognition and apodictic truth.
In 1951, Heidegger said that 'the most thought-provoking thing in our thought-provoking time, is that we are still not thinking'.
In Heidegger's opinion, language was not the vehicle of thought.
Heidegger observed that what people are called upon to think varies from epoch to epoch and relates to 'granting' ... that is, the bestowing and preserving of time and being, and thereby of the particular ways in which being as a whole is revealed in a particular epoch ... for example, in our time, as a stockpile of resources awaiting exploitation.
The granting of time is the granting of duration ... it is the standing aside and observing, as in the case of Moses and the burning bush: It is the granting of a meditative pause. In a sense, singularity stretches itself meditatively, to think about aspects of its absolute being.
If existence is absolute, it must be a being ... for to describe existence in any way implies being. There must be something to describe existence. If that something is an absolute, it must be a being which is absolute.
To describe anything implies being: There must be something, to do the describing. Here I conceive of 'being' as participative consciousness. To describe anything implies participative consciousness.
If that which describes existence as an absolute is a participative consciousness, and if existence is an absolute, then the absolute is a participative consciousness.
Building this propositional network has been an exercise of tool-making, in as much as the network is a tool made specifically as an aid in predicting the future.
Like a craftsman's tool, the network is useless without a skilled craftsman to use it. And, as craftsmen are of various levels of skill, we may expect network-operators to be of various levels of skill.
This prediction work is scientific for the following reasons ... it accords high value to authoritative scientific data and to logical reasoning based upon such data: Propositions of philosophy, and of creative or intuitive intelligence, have only been included when not inconsistent with scientific data: The work is strongly instrumentalist and pragmatic: The work's in-built self-checking procedures (of multi-vectoring and multi-paradigmatics) enhance its reliability: And its predictions check out at an accuracy level of 90%.
'Being' is a state of consciousness.
We may produce convincing empirical evidence of any well-devised theory.
A well-considered, coherent and announced series of propositions bearing upon the future pioneers the future in such manner that the future concatenation of events will be perceived to follow the patterns so prescribed. (Note: In this context, 'well-considered' means that which is consistent with the species' will).
As diagnosis precedes prognosis, so we must first ascertain the state and condition of the world before predicting its future.
As we self-realise, we consume the quality of our environment and absorb it into ourselves. As our rate of self-realisation accelerates, the rate at which we consume the quality of our environment accelerates. Accelerating depreciation of our physical environment is inevitable.
Perception is a construction by thought on the basis of sense, ... and, in the degree of its extent and coherence, this construction is truth.
Only in the whole, in the completed or absolute system of things, do we find what is fully true or real.
To extract anything from its context is to miss seeing it as it really is.
All things/events/concepts are implicated with each other and transcend themselves and are a natural network.
What makes increasing wholes more intelligible is not merely their extent but also their organisation ... in that each approximates more nearly to a perfect system in which every part is implied by the others.
All propositions of this current work are implicated with each other and thus transcend themselves, constituting a natural network which imparts its own truth and value which transcends that of its constituent individual propositions.
Existence is one absolute integrated species, which has one mind and one will ... and this network seeks to empathise with it.
Individual minds see existence differently: Individual minds are subsets of the mainset absolute species-mind.
It is not the thoughts of individuals, as individuals, which guide the species-will: It is the prehensive knowing of the whole species which guides the species-will.
Individuals tend to divide, analyse, classify and compare knowledge ... but we should recognise that knowledge belongs naturally together, as an undivided whole. This network is a 'putting together' of what has been intellectually disassembled: It is a re-assembly of knowledge.
As the species is one with each and all of its individualised minds, and as the species prehends all knowledge and knows it as a whole, so the operator of this prositional network must know it as a whole ... and predictions must issue from this holistic knowing.
This propositional network seeks to empathise with the universal mind.
The nature of perception and its modus operandi are genetically programmed ... but our perception may also be adapted by learning and self-realisation.
Perceived space is finite, while physical space is infinite.
Finity derives from perception: In order to perceive, we finitise the infinite ... that is, we create finite subsets of the infinite mainset.
Science consists of making statements about events that are known indirectly through the medium of sensory experience, but are not themselves experiences or sequences of experiences.
In order to understand the world/universe, we must understand the properties of the experiencing organism.
Gestalt psychologists caution us against prejudging the structure of experience and against ignoring relational dependency in psychological events.
Particular sensations may trigger genetically or traumatically programmed responses, which may have individual reality, as distinct from objective reality.
Objects, which move too slowly or too fast, do not appear to move.
One cannot have knowledge about a thing without such knowledge affecting one's attitude and behaviour relative to that thing.
As life is an integral, one cannot have knowledge about a thing without such knowledge affecting that thing.
The 'law of Prägnanz' is a proposal that processes in the brain (and hence in experience) distribute themselves in such a way as to produce maximum order and simplicity.
One person may see simplicity in a series of phenomena, while another person may see complexity in the same series.
In a paradigm switch, we may perceive the same set of stimuli differently, because the perceiver has learned or developed new responses ... and the perceiver may gestalt new wholes from the same data.
All therapy involves judgement by the therapist as to the change of patient-status desired, either by:
Where the therapist has influenced the patient's desire, there has been a mix of (a) and (b).
- (a) The patient.
- (b) The therapist.
- (c) The law.
Most therapeutical processes involve intervention.
A child perceives its experience as reality ... and its experience is its reality.
An attitude may be defined as an individual's tendency or predisposition to interpret or evaluate events/objects/symbols in a certain way.
Research has no value in itself: It is knowledge that we are after, rather than research for the sake of research.
The test of a prediction method is the light it throws on the future ... not just the amount of prediction it makes possible, but the ability to predict what is worth predicting.
In science, technology and philosophy, there is to be less of waiting upon collective agreement, and less of timorous and tentative hypotheses: Now is the time for bold approaches and initiatives: We may say that it is now or never.
That there is no evidence of polar ice prior to 40mya, and that the global mean temperature started to drop from 22 degrees C 40mya ... indicates that 180mya core-explosion heat was reaching the surface via volcanism 40mya. And, as the global mean temperature has dropped steadily from 22 degrees C 40mya to 14 degrees C Omya, the indications are that volcanism has steadily increased since that time: This checks out with the geological evidence.
The question arises as to how the thousands of various propositions of this network can be brought to bear in the prediction of specific outcomes. An observer has commented that the predictor is programmed, as a human computer, with all the propositions of the network ... and, when a specific question is put as to future, the predictor computes and gives a read-out. This is a good description of the prediction process.
The sum of all momentum in the universe is zero.
Energy does not exist without matter. Even a photon, which lacks rest-mass, possesses energy only by virtue of motion with respect to matter.
The corner-cube reflectors placed on the moon, and optical Earth observatories receiving reflected laser-light from the cubes, will enable us to confirm that Earth-expansion is taking place. This confirmation is expected in the near future.
The difference between a pragmatist and a theorist is that the former accepts facts as unarguable, whereas the latter will argue interminably as to what a fact is and argue even whether it exists.
How did it happen?' logically precedes 'why did it happen?'.
We cannot perceive without creating the perception.
Descartes said 'I think therefore I am': On hearing this, my son said 'so what!?'. Equating thinking with being did not seem to him to be a very profound or creative observation: It seemed to him a silly thing to say.
What is profound to one may be silly or trifling to another.
All qualitative judgements are value judgements.
Conscience and morality relate to values, namely personal values.
When one talks of morality, one talks in a moral language.
Moral language is one of the tools that a mind uses in pursuit of its values.