9800 - 9999
The power of evil is much less than fear makes it. Fear of evil empowers evil.
Do not regret the past, for that which happened is essential to the present and the future. From an absolute point of view, everything is perfect.
The condition of singularity is the solvent and disperser of all attractors.
The paths to singularity are transfinite.
We are genetically programmed with restricted powers: We are genetically programmed to believe that we do not possess the powers to create miracles.
As absolute sovereign beings, we have the powers to create miracles ... but we are genetically constrained from doing so.
As to the learning by us of our lessons, our enemies are our best friends: We learn most from our enemies.
Emotions tend to depreciate reason and logic ... and emotions tend to lift or dislodge ideas from reasoned context to unreasoned belief.
Emotions are contagious: It is difficult to remain unemotional when those around you are emotionally aroused. (See also proposition 9145).
Emotion-buoyed ideas are contagious, as emotions are contagious. To the degree that emotions are contagious, emotion-buoyed ideas are contagious. (See also proposition 9145).
Nothing disturbs an orderly person more than being unable to pigeon-hole an acquaintance ... and finally, in desperation, he will cram him into some pigeon-hole into which he does not fit. In such cases, psychological imperatives rule over truth and accuracy. So also it is with society generally, that it often errs in the classification of unusual individuals.
Forecasters report on future projections, of past and present, while predictors report back on what they have discovered about the future. The essence of forecasting is projection, while the essence of prediction is discovery.
It is often the case that the most valuable information is that which is the most difficult to obtain. Valuable information often calls for a lot of thought before it comes into being.
The degree of difficulty, of maintaining the secrecy of any information, is directly related to the value of that information.
One may always assume that shared secrets will inevitably become common knowledge.
One may always assume that one's thoughts will inevitably become common thoughts.
Most people are incapable of keeping information secret.
Thoughts cannot be kept secret. Minds tune-in to thoughts, much as one tunes-in to radio programmes.
Human physical construction is largely dendritic and plant-like. Our blood-vessels and nerve complexes reach and branch out dendritically. We are essentially feeling beings, and we naturally think prehensively and not logically. Logical thinking is like martial square-drill and it is artificially constricted to un-plant-like geometrics. We are at the stage where human plants are pot-bound intellectually ... with formal logic as the pots. Intellectually, from Aristotle on, we have been growing in logic-pots. Certainly formal logic has its uses but it restricts us magnitudinally within finite parameters. The rub is that humans are not only finite but also, more importantly, we are transfinite and absolute beings. The word I am sending out is ... 'let's break the pots'. Let us think instinctively and intuitively, as well as logically.
We are at one with the Absolute when we consciously will something to happen and it actually happens. This oneness pertains necessarily to the willing and the happening, but not necessarily to our associated thinking.
Every death is that the species may live: Every death is heroic.
Everyone wants to know the species-will as to what the future will be ... and we all strain, with our awareness, common sense, predictors and prophets, to discover what it will be. And, in this striving, we participate in the willing and creation of the future.
The more self-realised a person becomes, the more he/she knows about the future, and the more he/she participates in the willing and creation of the future.
To the degree that concentration on particular phenomena excludes other phenomena, severance occurs ... that is, severance of patterns of process which extend beyond all boundaries. Holistic and macro knowledge is to be preferred, in that it involves less severance. (See also proposition 9310).
There can be no reality without fiction: There can be no fiction without reality.
Any attempt to classify or segregate the propositions of this network will be counterproductive: It will tend to disintegrate that which we are striving to reintegrate. The methodology we are using involves a 'mix and bind' process ... a homogenisation, in a manner of speaking.
Researchers and discoverers tend to find what they expect to find.
Scientists tend to 'prove' what they seek to prove.
We may judge people as much by what they seek as by what they find.
We each tend to judge according to our preconceptions.
We each tend to prejudge.
It is said that Richard Feynman noted two ways of doing physics ... the Babylonian way and the Greek way. The Greeks worked logically, from axioms, seeing one thing as depending on another. By contrast, the Babylonians just related one thing to another. Feynman saw his own method as more Babylonian than Greek. He sought no unified theory ... 'if nature turns out to have seven theories, then that's the way it will come out'. Feynman was very open-minded.
The network, once known and memorised, is like a rooting system of the thought-tree.
The greater its root-system, the more nourishment the thought-tree accesses, and the stronger it becomes.
Hume said that, except in the a priori sciences (e.g. Pure mathematics and formal logic), absolute and irrefutable certainty of knowledge is impossible ... and matters of fact yield not certainty but, at most, probability and also belief.
Hume said that belief was a phenomenon not susceptible of demonstration. He said that belief arises with the experience of the process of cause-and-effect.
According to Hume, no logical connection is discoverable between cause and effect ... only one discoverable by experience.
Hume saw custom, not reason, as the guide of life. He said 'reason is, and ought only to be, the slave of the passions, and can never pretend to any other office than to serve and obey them'.
Hume saw the brave new world as empirical rather than rationalistic.
Hume commented that men are notoriously more credulous and prejudiced than sceptical and disinterested.
Hume was of the opinion that human nature is basically non-rational.
Hume commented that, because man is a sentient rather than a reasoning creature, his value judgements are non-rational.
We perceive and conceive by sentience and prehension.
Life is dendritic, natural, and organic ... while logical reasoning is non-dendritic, synthetic and inorganic.
Most of us tend to put logical reasoning on a pedestal above emotion and instinct but, in truth, it subserves them.
We frequently use logical reasoning as a rhetorical and persuasive means, to justify and fulfill our needs. Logical reasoning, whatever its premisses, can be very convincing.
As life is absolute and transfinite, as well as finite, and as formal logic is finite, logical models tend to be finitely biased.
To the extent to which we restrict our thinking within the constraints of finite logic, we tend to limit our comprehension of the absolute and transfinite aspects of life.
The perceptual 'building blocks', of which we construct our reality, are uniquely individual and they lack commonality: Consequently, language-terms tend to be controvertible.
The individual nature of ideative 'building blocks' tends to restrict effective logical reasoning to the individual thinker.
Most purportedly logical discussions are illogical, for they incorrectly assume shared meaning-commonality of terms.
Ways, in which we know how to act or react, include:
- 1. Practical common-sense knowing.
- 2. Id survivalist reactive knowing.
- 3. Intuitive or 'vibe' knowing.
- 4. Prehensive knowing ... that is, an instinctive groping sort of knowing.
- 5. Learned knowing, including the processes of logical reasoning.
As problems are made for the sake of their solutions, we may be assured that there is a solution to every problem.
When Locke said that 'there is nothing in the intellect that was not first in sense', Leibniz added 'except the intellect itself'.
Rationalism is the doctrine of the supremacy of reason ... but we draw our rational inferences from intuitions, axioms and a priori hypotheses. Reason is founded on irrational basic premisses: Reason is reasoned non-reason.
Reason and rationality have added body-mass to our species, but nothing to its spirit and soul.
All percepts are non-rational. Rational thinking pertains to the processing of percepts, but not to the percepts themselves.
All processes of reasoning may be traced back to non-rational premisses: The provenance of all thought is non-rational.
In constructive thinking, reasoning builds a conceptual superstructure upon a foundation of sensation, intuition, instinct, and emotion.
It is the imagination, rather than ideation and reason, that releases values. The imagination emancipates the mind from the thraldom of things: It gives orientation, perspective, knowledge and wisdom.
Spiritual life is not subject to the laws of man or to the dictates of reason.
Quietists say that pure faith is beyond ideas and beliefs ... and that pure love is without a love of any particular thing, but a love for love's sake ... and that absolute calm, unmixed with self-ambition, is the true receptive state of mind for divine grace.
Coulanges showed that, when new religions arise, introducing new ideas, they may radically modify society.
New religions may be an essential prerequisite of major social change.
According to Festinger's balance theory of cognitive dissonance, beliefs attitudes and knowledge about related experiences must be consistent with one another. If they are not, the individual experiences an unpleasant state of dissonance and is motivated to reduce it by reinterpreting some aspect of his/her experience in a way that will maximise consistency or consonance. (Note: We tend to rationalise in order to gain consonance).
An individual is psychologically uncomfortable until ideative consonance is achieved. Psychologically, ideative consonance has much higher priority than ideative rationality, accuracy or truth.
We find empirical evidence to support our rationalisations. Rationalisation is a creative activity: We create our empirical evidence. We create what we find.
Logical reasoning is creative reasoning.
At high-vibe levels of the intuitive intellect, tenses merge into one continuum ... and past/present/future become one transfinite now.
The here-now is absolute and eternal ... and contains future as well as present and past.
If the prevailing wisdom of the species is out of consonance, we may expect ideative modifications to restore consonantal equilibrium.
Everything is transfinite and absolute: Everything is in the transfinite and absolute here-now.
All memories are in the here-now; all history is in the here-now; all present is in the here-now; all future is in the here-now; everything is in the here-now.
According to our understanding of reality, so is our reality: According to our understanding of reality, we create our reality. A person's reality is its self-created reality.
A monad-persona looks out on the present as a focusing beam: Such is the nature of the physical and mental body.
The body is like a wonderfully facile and adaptable 'window' ... a means of expressing, perceiving and creating in time-space. The viewpoint characteristics of the 'window' are unique ... and it is the monad-persona which creates this uniqueness.
The uniqueness of a monad is inherent proof of its non-corporeality.
A monad's body-life is not constrained by time-flows: A monad is able to incarnate backwards or forwards in time.
A monad may occupy a number of bodies at one time ... and several monads may occupy one body at one time: The latter case is known as schizophrenia.
Highly self-realised monads are able to sustain various fully-vitalised finite and transfinite body-forms.
Each one of us has eternal life, by reason of its sovereign monadity. Seated, as it were, in our absolute infinity, we live our lives transfinitely and finitely.
Each here-now moment is eternal: It is of and by God: It is absolute and has no exclusions. Here-now consciousness is the consciousness of God, which we share in our oneness with Him. As God never loses here-now consciousness, we also never lose it: We are eternal spiritual beings.
Why do we need to postulate a divine absolute? ... why not postulate a non-divine absolute? The answer is that the absolute is not a neutral nothingness: The absolute has a wonderful persona, which is the holy spirit or holy ghost.
Faith is essential in the achievement of self realisation ... and it is natural and easy to have faith in the divine, absolute God.
To know and receive the Holy Ghost is to be one with the Holy Ghost.
Heaven has nothing to do with materiality, quantity or enumeration: Heaven is spiritual and mental-spiritual, and it is wholly qualitative. Heaven is an awareness condition of fine-vibe feeling and intuitive knowledge, and of absolute faith.
There is nothing greater than faith in God and the good. Such faith should never be mocked. Mocking evidences lack of faith in the mockers themselves.
Faith is absolute and it accesses and invokes absolute power. We do not speak here of faint or wavering faith, for such is not truly faith. True faith is faith of the species in the species ... and it is a clarion call which summonses all the powers of the species.
There is no need or place for logical reasoning in heaven. How then do we prepare ourselves? ... by intuition, insight, faith, belief, and holy obedience.
Anyone who follows the path of holy obedience will often be seen as idiosyncratic and even as high-handed ... and generally difficult to understand.
Religion does not consist in the mere conviction of the existence of a higher power, but is the consciousness of a personal relation to this higher power. The essence of religion is the feeling of respect and esteem for (and with) this higher power.
All here-now is transfinite, absolute and eternal. We may feel that people of past and future are not here-now, but they are. All here-now has absolute integrality. As we live each moment, we live it in absolute oneness with all of the living species (past, present and future).
Every person, who has ever lived and who ever will live, is with us fully and completely in the here-now. You may not be conscious of them, but they are here-now.
It is difficult for most people to perceive that everything is in the here-now. 'How can heaven be here and now?', they ask. Heaven is here-now, if we perceive it to be so. We make existence to be what we know and believe it to be. We perceive that everything is in the here-now if we know and believe it to be so. If we know and believe that heaven is here-now, so it is for us: If we know and believe the contrary, so it is for us. Things exist or don't exist for us, according to what we know and believe.
People ask ... 'how can the future be in the here-now?' Like existence, each of us is absolute, as to mainset, and transfinite and finite, as to subsets. Transfinitely and absolutely, the future is in the here-now. Our absolute self creates past/present/future now. As we create our present now, we create our past and future now: Creation is a dynamic and inseparable integrality.
In our essential absolute self, all tenses are one ... that is, past/present/future are one. To our absolute selves, the future is here-now. It is by our absoluteness that we gain our dejA vu flashes of future events.
Descartes doubted everything except this, that he couldn't doubt that he was doubting. He couldn't doubt that he was thinking doubtingly: He couldn't doubt that he was thinking ... and, that which was doing the thinking, he called the I ... and then, with certainty, he declared 'I am' ... 'I am that which thinks'.
Each one of us is the 'I am': God is the 'I am'. We are one absolute and sovereign consciousness ... individually distinguishable but integral.
We are mental beings, and all existence is mental. Existence is a mental reality ... and heaven is a mental reality.
Our mental state is our most important state: Our mental health is our most important health.
Our mental life is our transfinite life: Our mental health is essential to our transfinite health.
Dreaming and dreams are transfinite: All of our subconscious life is transfinite: We are essentially transfinite beings: We are absolute, in transfinite and finite expression.
Each of us is a sovereign being, and each must realise this ... and each must decide what his/her after-life is to be. We each make our own life now and our own after-body-death-life now. It is important to realise that we must each consciously determine now the nature of our present and future life.
The perceptions, thoughts and actions of a self-realised person are nomothetical: Such a person creates its own laws.
No laws exist in the fully self-realised state ... and, where there is no law, one may make one's own law.
It has been said of some creative philosophers that they are nomothetes. Creative philosophers bring forth new ideas ... and new ideas bring their own law with them, as an ambience of means.
Altruism refers to acts, seemingly selfless, done for the sake of the species ... but, species and self are transfinitely one. Altruistic acts are transfinitely selfish.
The species feeds its members direct. Rewards, for service to the species, come immediately and directly from the species itself.
There is no need to expect rewards from individuals about you. Good service to the species is rewarded by the species ... and the appreciation of the species is immediate and generous ... and is essentially transfinite.
The spiritual breath and 'blood' of the species is the Holy Ghost: It flows strongly to members of the species who best serve the species.
Try to show people their own truths: People are very open and accepting to their own truths. Try to reveal to them their own truths, which have hitherto been hidden from them: If you do this, they will be grateful. Reveal only truths which they are ready to receive.
By gathering up a thread here and a thread there, one may weave the garment of the future.
Natural thinking is experiential: It deals with the individual's life experiences, within the primary context of survival.
Natural thinking is prehensive and dendritic ... like the workings of the neural networks of our brain ... and it is remarkably plant-like. We are an organic, plant-like species ... reaching out our tendrils, instinctively and intuitively.
Natural thinking is essentially individual thinking, and it does not operate according to conventional wisdom or to erudite methodologies.
Natural thinking is survivalist thinking. If we don't think naturally, we may not assist body-survival.
Bernard said that what we think we know prevents us from learning. That, which we think we know, partially closes our minds to new concepts. In order to discover new knowledge, we must first neutralise what we think we know.
We tend to assume that intelligent people have common sense, but this assumption is often wide of the mark: Many bright intelligent people are low on common sense.
According to the instinct theory, all mental energy is ultimately derived from the id.
The term 'id' was introduced by Groddeck, and later used by Freud, to denote the sum total of the primaeval instinctual forces accessed by an individual.
By reason of the absoluteness of existence, all things are essentially absolute, and all humans are essentially absolute beings.
The infinity of the absolute is transfinitely linked and merged with the finity of the absolute.
That which is absolute and that which is finite, is also transfinite.
All things finite transfinitise to absoluteness.
All things finite are integrally one as to their finity, transfinity and absoluteness. The finite, transfinite and absolute aspects of things are integrally one.
Ideas have an innate propensity to aggregate and to patternise.
If ideas are not challenged with new or different ideas, they patternise and tend to become stable and resistant to change: They become triggerably recoverable paradigm programmes.
Existence is qualitative as to essence and mainset ... and is material only as to appearance and subset. Most people have a strong propensity to reify all aspects of existence as material, and to treat non-material aspects as being unreal. Most of us seem to equate materiality with reality.
To reify is to think of as a material thing. Reification of non-material qualities, as material things, is common. We tend to see an object as material and then we treat its qualities (beauty, meaning, life, and so on) as material ... but they are not essentially material. We tend to reify qualities which, as to their essence, are not reifiable.
Most scientists are reifiers: They can only deal with aspects of existence which can be quantified or measured.
Much scientific endeavour concentrates on reification and measurement, and tends to treat all phenomena as material, even phenomena which are qualitative and non-material.
The quantitative scientists tend to overreach themselves and invalidate themselves when they seek to quantify the qualitative aspects of life and existence.
Quantitative methodologies are generally inapplicable to the qualitative aspects of existence.
Economists seek to measure the quality of life by numbers of cars, television sets, schools and so on ... but this is a coarse, indirect and unreliable measure. The quality of life relates more to happiness, satisfaction, love, caring, security, family-feeling, vibes, friendship, belonging, courage, interest, motivation, and other qualities which can't be measured.
There are signs that science generally is broadening its approach beyond reification, materialism and formalism. We note these signs in respect of interpretation, paradigmatics, relativity, transfinity, implicativity, and singularity.
The following are qualities, viewpoints, approaches and lines of endeavour which tend to abate materialism: Intuition, instinct, faith, belief, worship, ethics, creative intelligence, creative art, idealism, a priori rationalism, implicativity, transfinity, singularity, absoluteness, relativity, pure mathematics, mysticism, multi-paradigmatics, romanticism and Humian scepticism.
The tree of understanding is understanding of the absolute: It is itself absolute and it never stops growing.
The processes of logic are not adequate to creativity.
Most structured thinking is creatively counter productive.
Rational procedures may seriously inhibit creative activity ... for instance, in the planning and control of creative research and discovery.
Rules and laws tend to inhibit creative activity. Creative activity is intuitive and essentially lawless: Its milieu is one of absolute freedom.
Creative power operates most freely in void.
Creative intelligence is an essential phase in the metamorphosis of our species to transfinite life. The intelligence of creative thinking is then transmuted to the intelligence of creative intuition.
To partly understand is to partly create what is partly understood: To fully understand is to fully create what is fully understood.
When full understanding is experienced, understanding and creation become one and integral ... and we then create what we understand, and we understand what we create.
When we fully understand a thing, we create it. Full understanding is transfinitely creative of what is understood, and is fully creative of all its priors.
The species is self-creating. Those, who fully understand and empathise with the species, do most to create the species ... but all participate in the creative process.
Living memories are living realities.
Most people find it difficult to distinguish between what will be and what ought to be. In this regard, avoiding the naturalistic fallacy, predictors need to make a very clear distinction, in both the preparation and the publication of their predictions. Will be must not be confused with ought to be.
In Humian philosophy propositions, which purport to be of fact or reality, are contingent. And, in so far as a priori propositions purport to relate directly or indirectly to fact or reality, they are also contingent. Setting aside sophistry and formal tautologies, Hume saw all propositions as essentially contingent: Hence his reputation as the great modern sceptic.
As no non-tautological premisses can be proven and as anything can be justified, what trust may we put in the processes of reason? Pragmatically, intellectual insight has primacy over reason.
Overall, creation is perfect. We may console ourselves that our individual imperfections contribute to overall perfection: We may say that we are perfect imperfectly or imperfectly perfect. Another view is that all aspects of a perfect absolute (including each individual) must also be absolutely perfect.
Existence, being absolute, is wholly in the now. To realise our absoluteness, is to live wholly in the now.
To the extent that we rush on to the future and discount the present, we fail to live out our full absolute potential. Absolute realisation collapses the future into the here-now.
We are extremely inventive in creating meanings and justifications. Why? ... because things are essentially creative, and they are as we create them.
It gives us power to drive a car and, intoxicated by this power, one leaves humility and common sense behind. Any kind of power has the same effect. Power tends to occlude humility and common sense.
A political state is an abstract construct, and cannot aspire to be other than abstract. The impracticality and inefficiency of government bureaucracy issues from its abstraction ... that is, from its essential unreality.
Essentially, we create ourselves and our surroundings: We are absolute and sovereign ... we are principals. We are pawns if we want to think so, but kings if we wish to be kings ... and if we are game to be kings.
As we each live in a unique world of our own, communications are conducted via genetic and social codes. Some of us are more adept at using these codes than others.
Faith is essential to creation and to improvement: If we want to creatively improve our lot, we must have faith.
One may distinguish four kinds of faith, namely:
- 1. Faith in something other than oneself.
- 2. Faith in the Absolute (God), as being one with the self.
- 3. Faith in oneself, as distinct from all else.
- 4. Faith, as faith ... that is, stand-alone faith, as a natural quality, like courage or integrity.
It is a source of great pleasure to engender faith and hope in a fellow human being.
A viewpoint: It has been said that we have given up too many freedoms in order to be free ... and that its now time to reclaim these freedoms. Certainly, we have a fearsome multitude of constraining laws. How do we regain our freedoms, when scarcely anything is done to cull and simplify our laws? and when people speak only of passing additional new laws? Are we in the thrall of a legal vortex which is spiralling to greater negentropic cohesion and control? If, from a legal aspect, we are in a negentropic vortex, the opposite seems to be the case psychologically and physically ... where trends appear to be towards entropy and increasing randomicity. As these opposing forces clash, escalating lawlessness inevitably ensues. The negentropic forces of governmental, bureaucratic and legalistic control are becoming more and more disconnected from their entropic social context. It is as if two 'worlds' are drawing apart.
The more attention we give to a thing, or idea, the bigger it becomes in our perception and comprehension. The more we focus attention on a thing, the bigger it becomes: Telescopy is an example of this.
Attention is transfinite and creative: Attention not only magnifies the object of attention, it creates the object transfinitely.
All things finite are mainsetly transfinite and absolute.
We cannot helpfully classify propositions as finite or transfinite or absolute: Nor can we helpfully classify them as qualitative or non-qualitative.
Transfinite vectors give coverage of effects of future creative acts.
There is only an apparent difference between present and future creative acts: All creative acts are transfinite and timeless.
The more qualitative the network becomes, the more transfinite it will be ... and the more transfinite its vectors of the future will be ... and the higher the accuracy rate of network-based predictions will be.
The qualitative approach is essential to achieving high prediction accuracy.
Vectors on the future will have high reliability if they are based on a balanced mix of finite, transfinite and absolute propositions.
Awe and adulation tend to stultify action.
There is a co-existent transfinite world, where the people and environment are very similar to the physical world. There, everything seems the same ... appearances, emotions, and so on. It is like a real-dream world.
A person, who is interested in intelligence work, must have peace and quiet: Interruptions, noise and idiotic questions are anathema to such a person.
Now that we are in the age of implicativity, relevance is often irrelevant.
Formal logic has a materialistic bias, for it looks at things from a finite point of view.
I may be accused of propositional overlap and, in a few cases, of repetition. This has usually been done to reveal or clarify a chain of thought ... or to 'jog' the memory of readers. I have found, from experience, that it is unwise to assume that readers can recall all that has gone before.
While one is preoccupied with what others are doing and saying, one is unlikely to be creative. To be creative, one must cast oneself adrift from what others say and do. A void is the ideal milieu for the creative mind.
All perception is integrally related to expression: When there is no perception, there is no expression. That, which perceives, creates. That, which perceives itself, creates itself. The species, which perceives itself, creates itself. (See also proposition 5272).
We know that our capabilities and processes of perception are genetically pre-programmed ... but we do not know how much of what we perceive is genetically pre-programmed and how much, if any, is not so pre-programmed. It is possible that everything we perceive is affected by our genetic pre-programming. Our genetically pre-programmed perception capabilities may perform an essential role in all perception.
All perception and all creation may be genetically pre-programmed.
As perception and creation are transfinite qualities and functions, our genetic programming is not constrained to the finite past-present-future time sequence.
We may be genetically pre-programmed to perceive of ourselves as transfinite beings.
That, which perceives transfinitely, creates transfinity. That, which perceives transfinite life, creates transfinite life. When a person perceives that its self has transfinite life, it creates its own transfinite life.
As obsession with accuracy can be interruptive and counter productive, a target level of 90%-95% accuracy may be optimal to prediction. (See also propositions 5474, 5475 and 5477).
As that which will happen will issue from all viewpoints, the means and processes of prediction should also issue from all viewpoints (See also propositions 5478 - 5480).
Each moment, we are perfect as we are, in the perfect species-mix of that moment.
Perception is a transfinite quality, and it is not time-dependent.
The finite fallacy is very common: It arises when transfinite things and events are interpreted from a finite point of view.
Much finite thinking, about qualitative transfinite aspects of existence, involves the finite fallacy.
As a species, we create what we see as we see it ... and we see what we create as we create it. Creation is a transfinite phenomenon which is unconstrained by the passage of time.
When someone discovers something, it seems to have been there already, awaiting discovery ... but the discoverer is party to its creation. We devote our whole lives to creating things: We cannot live without creating ... and, nearly always, we delude ourselves by believing that 'it was there already'.
In respect of time, the finite fallacy arises when unwarranted assumptions are made that certain things or qualities are subject to the passage of time. But things like creativity are not subject to the passage of time: Qualities, such as creativity, are transfinite.
Doubts and worries are like heavy weights upon the mind ... and we can remove them by our faith.
The finite fallacy arises when one discovers a thing and concludes that, 'because it is already there', the discoverer could not be involved in its creation. But, as creation occurs transfinitely and timelessly, this reasoning is fallacious: The discoverer is involved in the creation of that which he discovers.
If we are creating, transfinitely, what we see and experience ... and if our every thought and feeling is creative, we should surely be careful what we think and what we feel and do. Our fate is in our own thoughts and feelings and actions ... for these, our means, are sovereign and mandatory.