1100 - 1399
Transfinity is qualitative and finity also is qualitative: Transfinity is a kind of unparametered finity ... it is finity unconstrained.
All existence is the field of philosophy: Philosophy has no parameters.
The courage for truth, the faith in the power of the spirit, is the first condition of philosophy.
Philosophy is primarily a matter of intuitive insights.
The Absolute is perfect and all actions are perfect, for all actions are of the Absolute.
Each thing holds all within itself, and again sees all in each other thing, so that everything is everywhere, and all is all, and each all ... and one thing stands forth in each, though it also displays all.
I think therefore I am.
I am thought.
Man is a working or constructing imagination: He is a creative artist.
Imagination equates existence: Imagination is the essential human nature.
Man is a creature of the void and, by his imagination, he creates his world in his own image.
Man lives, not knowing that all things are works of his own imagination, and awakens gradually (historically) to self-consciousness.
He who perceives the common essence in all things, beholds the self in all things and all things in the self.
Self is not a fact but an act. Activity is of consciousness. The object of consciousness is the self and not an antecedently existing external natural world.
The self posits an absolute totality of the real: Everything is real. The concept of reality is equivalent to the concept of activity. Everything is activity: Activity is the absolute totality of the real.
All is the self, and the self progressively comes to know itself.
The individual is sovereign and its will is sovereign.
There can be no absolute nature ... that is, no nature above the will, because freedom and intelligence, the fundamental data of consciousness, would then be impossible. The ego must extend itself into the non-ego in order to make itself real.
The self posits itself and this self-positing constitutes existence. The self is only what it posits itself to be. That the self is infinite, is to say that it posits itself as infinite: And, as it binds itself to finitude, as a substratum of its infinitude, again it is self-positing.
God is only God insofar as he knows himself; his knowing himself is, furthermore, a self-consciousness in man and man's knowledge of God that goes on to man's knowing himself in God.
The universe is a feeling, dynamic, organic, interrelated whole ... ever plunging forward into the creative advance.
The universe is one polity, stemming from one prior.
Existence is like a mirror, upon which the individual sees himself: All thoughts, perceptions and experiences are simply reflections of the individual himself.
World history is the progress in the consciousness of liberty.
Conflict is of the essence of life: Without conflict, there would be no life.
Contiguity (in time and place), priority (in time), and constant conjunction ... these three circumstances invariably link cause with effect.
The human mind creates its own reality.
A line cannot be drawn between the empirical and the conceptual.
It is more important to prepare for our eternal destiny than to concentrate on improving life in this world.
The paths of mysticism enable us to overcome the entrapments of the mind ... they enable us to put the mind on 'hold' and its programmes into 'neutral ... and allow our intuition to come into play.
The noumenon (thing-in-itself) is will: The body and its actions are objectified will.
The intuitive thought is identical with its object.
Seeing is not only the having of a visual experience: It is also the way in which the visual experience is had.
Mind has a feeling quality: It seems to reach out, grope, touch, sense and grasp ... it is prehensive.
Our environmental scenarios are like films, of our own sub-conscious selves, which we externalise for viewing ... so that we may become aware of ourselves ... and, as we become aware of ourselves, the films do two things ... they speed up and they lose quality.
That which we do not consciously know, we externalise (as environment): That which we do consciously know, we internalise (as our own being).
Regeneration follows a change in the direction of the will from self to God.
The inner light is the divine signature within all things.
One infinite aspect of existence is evidence that the whole is infinite.
A set is infinite if and only if it can be put in one-to-one correspondence with a proper subset.
A category which contains an integrally related infinite element, is an infinite category: Thus, existence itself is an infinite category.
As existence is an infinite category, it follows that all its qualities, including finity, are essentially infinite.
By the manifesto of the categorical imperative, ethics proclaimed its freedom and independence to the world.
To recognise ethics as autonomous, is a holy task for mankind.
The phenomenal, physical world is the external manifestation of the spiritual reality.
Mind and matter are alternative ways of viewing reality.
Solitude is autarchy ... that is, self-rule and self-sufficiency.
Evil and wrong instantiate perfection and are means by which perfection is realised.
To think the truth is to be the truth.
A spirit can live in a body and yet behave as a spirit.
Heaven exists here and now: It is a matter of becoming aware of its existence.
Those of the spirit cannot be governed by reason or by any worldly agency: They are subject only to holy obedience.
Spiritual ethics are the ethics of holy obedience.
Faith and love are of absolute and infinite power.
Existence itself i5 an act of faith.
Man is the measure of all things.
Everything is alive.
The self is a free self-creating agent, which transcends any constraints in the pursuit of the necessities of its own self-fulfillment.
Through our primitive consciousness, we are directly aware of God.
To exist means becoming more and more an individual and less and less a mere member of a group: It means transcending universality in favour of individuality.
The gulf between God and man can only be bridged by a leap of faith.
Faith progresses by quantum leaps.
The act of existence is a striving ... and the striving is infinite.
The material aspect of the body, and of all material things, is produced by the interactive thought of monads.
Knowledge is based on primitive consciousness ... a simple and immediate consciousness.
Courage is the self-affirmation of one's being.
To will is to create new values.
The outflow of energy, from contemplation into creation, is completely spontaneous.
The soul is in intelligence and intelligence is in the One.
The ascent to the one is a moral purification.
Man is a soul, imaginative and remembering.
True being is thought.
All existence is will ... the will to life, the will to reproduce etc.
Everything is at the disposal of man's creative genius.
Just as the artist creates works of art, so is man a 49 creative power not only in the moral sphere but also in the natural sphere.
All experiences, however harrowing, are ideally suited to optimise our individual development.
The next determinate moment is utterly different.
What is familiar is not necessarily known.
I believe so that I may understand.
Faith is not opposed to knowledge: It is a kind of knowledge.
There is no conclusive evidence that anything exists independently of the mind.
The imaginative power of the instinctive mind provides a necessary supplement to scientific knowledge.
Intuition is apperceptive instinct.
We arrive at essential truth via intuition.
Knowledge advances neither by generalisation from particulars, nor by the elimination of hypotheses ... but by depth and complexity of insight into a sub-system of the world.
A consistent materialist and a thorough idealist hold positions that are distinguishable only in name.
If facts were distinct and isolated, it would be impossible to infer from one to another. Since inferences can be made, facts are not isolated but are implicated with one another and transcend themselves.
Judgement and inference are not fundamentally distinct.
The facts, by which we test conclusions, are not simply given from without: Truth is comprehensible only within systems of knowledge.
Form and subject matter cannot be separated: Formal logic is a highly specialised and idealised, and somewhat subsidiary, type of thinking.
A belief is true if it is a belief which would be held by one who judged only on the basis of adequate evidence.
Our knowledge is largely based upon arbitrary assumptions.
The hypothetical character of knowledge makes criticism the most important method of investigation: To attack problems from different sides furthers science.
Two or more theories, which are quite different, may all agree with experimentation ... and may all be correct.
In logic there are no morals. Everyone is at liberty to build up his own ... that is, his own form of language, as he wishes.
Scientific hypotheses can never be completely verified by observational evidence.
The logical positivist demand, that all sentences of empirical science be reducible to expressions of our knowledge of the 'immediately given', seeks to impose a rigidity which is inconsistent with the real situation in science. Many meaningful sentences do not admit of complete, definite verification or refutation.
The more realism we seek via the reductionism of logical positivism and cognitive science, the more abstract and synthetic and misleading our findings are likely to become.
We need to interpret interpretations more than to interpret things.
Il n'y a pas de hors-texte ... that is, there is no outside-of-text. Knowledge of meaning pertains to language and not to anything empirically objective or independent.
Each text is, in a sense, a literary Rorschach blot: Each and every text is always left free to play out its significance in the minds of different readers. The term 'text', of course, includes all statements and propositions.
The analytical/empiricist thinkers see value and meaning in terms of real objects, while the historical/ sociological thinkers see value and meaning in terms of mental and spiritual concepts.
Words are notoriously ambiguous: It is, above all, group report which imparts clarity to communications.
Sense experience cannot give us certainty, and reasoning based on experience cannot give us certainty. Reasoning only takes us from premises to conclusions and, until we have certain premises, no certain conclusions can eventuate.
The essence of mind is to think, not to be extended: So mind and matter are completely distinct. The universe consists of two dissimilar substances ... mind and matter.
Physics requires us to regard atoms only as centres of energy: It is not required that we should posit them to be materially extended.
The symbols and concepts used in scientific laws, are always too simple to represent completely the phenomena and their connections; hence, the laws must always be provisional.
A physical theory is a device for calculating, and nothing matters except that the results of the calculations square with observations.
A physical theory deals with appearances and does not pretend to represent total reality.
We naturally put discrete data together into forms that we can memorise and recall ... that is, into gestalts.
A gestalt is a whole which is greater than the sum of its parts, and it cannot be broken up and analysed without altering the nature of the experience.
We dislike incomplete configurations, and we are predisposed to seeing and interpreting experiences in terms of whole patterns ... patterns which have worked successfully for us in the past.
The law of gestalt economy is that, once a thought-process is presented in a given way, it tends to persist in the direction set by the properties of the structure, rather than by external factors.
A gestalt is a geometric, sense-perception-set, while a paradigm is a mind-set. Both gestalts and paradigms are memorable tools which we construct to assist us to cope with our environment: They are programmes which are difficult to remove and replace.
We are able to justify virtually any well-devised theory by producing convincing empirical evidence.
The axioms of scientific theories are free creations of the human mind.
All statements, concerning space and time, have a meaning only when referred to a definite observer.
The perceiver is integral with the perceived.
The temporal relation between two events is only determinate with respect to an observer in a defined state of motion relative to them.
By exposing ourselves to numerous and varied paradigms, we tend to neutralise old, entrenched paradigms ... thus freeing the mind and allowing greater play to the intuition.
Apart from the Absolute paradigm, all paradigms are open to individual interpretation.
Apart from the first-order, all-inclusive Absolute paradigm, all paradigms have limitations: They are all parametered models.
Good paradigms serve to prompt and challenge both intuition and mind. Always leading with the all-inclusive Absolute paradigm, a well-selected array of paradigms is likely to be more heuristically effective than a single paradigm.
Regardless of empirical evidence, any hypothesis may be accepted on ground5 only of its utility.
The discovery aspect of science is an essentially anarchistic enterprise.
We think our sight-percepts together, to make sense of a motley and confu5ed array of photon-impingements upon the retina.
The eye of the eyes is conscious awareness: We see only because seeing itself is also thinking.
The consistency condition, which demands that new hypotheses agree with accepted theories, is self-defeating because it preserves and favours the older theory and makes it more difficult to come up with a new and better paradigm. Uniformity of theories impairs science's critical power.
Discovery is essentially unprogrammed: Programmed forms of rationalisation and justification come after the discovery.
Creation of a thing and understanding of a thing are integral aspects of the one and same process.
Achieved results are never final ... they are starting points for further exploration and discovery.
New ideas are almost entirely ad hoc, they cannot be otherwise.
A straight forward and unqualified judgement of theories by 'facts' is bound to eliminate ideas simply because they do not fit into the framework of some older cosmology.
Theories cannot be derived from facts. The demand to admit only those theories which follow from facts, leaves us without any theory.
Man's pre-disposition to order, tends to uniformity of laws and beliefs rather than to truth. Man naturally assigns a higher value to uniformity than to truth.
Conventional wisdom always lags behind truth.
The direction of science is determined primarily by human creative imagination, and not by the universe of facts that surrounds us.
Most people refuse to live without the authority and constraints of reason: It seems to give them a feeling of security and sanity.
Without chaos, no knowledge: Without a frequent dismissal of reason, no progress.
As existence is an absolute, it is to be noted that an absolute permits of valid inference from mere conceivability to certain reality. Thus, every conceivable thing, including every thought, is real.
Every concept-thesis evokes its concept-antithesis and a concept-synthesis ensues.
Whatever is rational is real and whatever is real is rational.
It is the essence of objects to be relative to states of mind: No distinction can be made between what is perceived and the perception of it.
Reason is limited to its own immediate material, but there are no such restrictions to truth as revealed by experience or intuition or belief.
Science and common knowledge do not address themselves to things in themselves (noumena) but only to things as they appear to human minds (phenomena).
In order to find any object presented to us in sense experience, we must synthesise or 'think together' data of sense in an order in which they are not given ... and the modes of such synthesis belong to the nature of the mind itself ... and the principles of operation of these modes must hold, a priori, of all objects we can find in experience.
All bodies, together with the space in which they are, must be held to be nothing but mere representations in us, and exist nowhere else than merely in our thoughts.
Phenomena do not exist in themselves, but only in relation to the mind, with which they are, therefore, conformative.
That quality of our environment, which we become consciously aware of, we absorb: To become aware of quality is, automatically, to absorb it. In a sense, we feed on our externalisation and, as we do so, we internalise it. Self-realisation is a matter of becoming consciously aware of our sub-conscious.
Theories are imaginative posits, invented in one piece for application to nature.
As each paradigm (other than the absolute paradigm) has limitations, progress may best be made by running many paradigms in a broad and deep strategy of enquiry.
Existence is a puzzle and a puzzle is an artifact, requiring an artifact to solve it.
A paradigm is an artifact which can be used as a puzzle-solving device.
Multi-paradigm constructs constitute the trick or device which starts off a new science. This present propositional network is such a device ... starting a new prediction science.
No paradigm-theory ever agrees with all the facts in its domain ... that is, with the exception of the all-inclusive, absolute paradigm.
Since propositions are instruments used in the process of enquiry, they should be seen as effective or ineffective, rather than as true or false.
Contents of thought and processes of thought are separate subjects for investigation.
The process of abstraction depends on the subject's apprehension, as much as on the material presented to the subject for observation by the senses.
Some contents of consciousness are imageless.
We tend to see, in the environment, the things we look for.
Empirical knowledge has its basis in percepts (sense experiences): Empirical knowledge is constructed from basic propositions about percepts.
No logic can increase content.
All theories have zero probability, whatever the evidence: All theories are equally improbable and equally unprovable.
No factual proposition can ever be proved from an experiment.
Propositions can only be derived from other propositions: They cannot be derived from facts.
All propositions of science are theoretical and, incurably fallible.
There is a psychology of discovery and a strategy of discovery, but there is no logic of discovery.
There are no rational standards for the comparison of paradigms: Each paradigm contains its own standards.
A new paradigm brings its own totally new rationality.
Instrumentalists regard theories as neither true nor false, but merely as instruments for prediction.
In the heuristic (learning and discovery) phase, there can be no rules: Anything goes.
In discovery, nature may shout no, but human ingenuity may always be able to shout louder.
Some propositions may be true whilst being unproven ... and some may be false whilst having true consequences.
A theory may be scientific even if there is no evidence to support it ... and it may be pseudo-scientific even if all the available evidence is in its favour.
A theory may be of supreme scientific value even if no one understands it, let alone believes it.
The growth of science takes place essentially in the world of ideas.
Our preconceptions (old programmes) tend to limit our creative thinking.
Neutralisation or cancellation of old programmes is a pre-condition of effective creative thinking.
Everyone has access to truth. Any claims to special access or infallibility are forms of quackery.
Cognitive science schemata are abstracts from reality and cannot logically purport to be reality itself.
Reality and truth are relative to the needs of the individual.
Man's immediate inner experience is the source of his knowledge of real things.
When all is known, there is no difference between any of us ... no difference between any person, thing or thought: Everything is Absolute.
There is always an infinity of rational hypotheses available to account for any phenomena.
Geometry is not true: It is advantageous.
Scientific hypotheses are directed towards reality and intended to be verified, while fictions are known as such and no attempt is made to verify them. Whereas scientific hypotheses may be justified by verification, fictions may only be justified by their usefulness.
Successful means to ends have a tendency to be regarded as independent and ends in themselves.
A paradigm switch is a relatively sudden and unstructured event, like a gestalt switch.
Those, of different paradigms, share no common language and have no common viewpoint: Neither can understand the point of view of the other.
We tend to be caught up in the frameworks of our theories and can only escape by being converted to another paradigm, in which we then tend to be likewise captive.
It is open to us to doubt the continuity of time and even the notion of continuity itself ... and even that mass points need to be individually distinguished.
Pragmatically, proof is a chimera: Instead of wasting time on achieving proof, we should develop intellectual tools we can use to help with practical living, and improving things as we go.
Ideas, concepts and judgements are instruments, functioning in experienced situations and determining future consequences.
Physical reality is a four-dimensional space-time continuum, in which events are already determined, the passage of time applies only to the human consciousness, as it becomes aware of different events.
Energy, at zero velocity, is zero energy and zero-mass.
E = MC² , where E is energy, M is mass, and C is the velocity of light.
Man naturally uses order, even in creating chaos.
We order ourselves with mental programmes, by which we may better cope with the environment.
Order is of the essence of all programmes, except randomicity programmes.
The 'voice of reason' is usually a causal after-effect of training received.
Science, religion and politics tend to calcify ... and they need to be freed up by outside means.
The norms of society are a compromise between the dictates of order on the one hand and the dictates of truth and freedom on the other hand.
If aggression is denied opposition, it turns against itself and self-destructs.
The strategy of void enables a thesis to avoid antithesis and synthesis, and to survive unaltered.
There is always a ploy: There is always a means to an end.
Personal sentiments and intuitions have precedence over objective standards.
Man is free to act but he must act to be free.
Our environment and ourselves are one integrated creation.
Man is a function of the environment: The environment is a function of man.
If it is a convenience for a person to distinguish real from unreal, then the distinction is real.
Reality equates convenience ... that is, practical usefulness ... that which enables us to survive.
Even fiction helps us to survive: Fiction is as real as food ... indeed, in its way, it is a kind of food.
Everything helps us to survive: Everything which helps us to survive is real: Everything is real and equally real.
Survival, physical or spiritual, is the most powerful motivation of thought and action.
Bureaucracies are hierarchic and are thought of more as organisations of positions than of people.
The behaviour of people is guided by subjective meanings,
Political action is always influenced by the superior manoeuverability of small leading groups: This is the 'principle of small numbers'.
The major pre-requisites of social cohesion are common material interests; common ideal interests; common worldview; common affectual feelings (for family, clan, etc); and common recognised leadership.
Because the human race is not biologically suited to the complexities and controls of modern society, psychological mal-adjustments develop which result in antisocial behaviour.
The political master is the dilettante, and the bureaucrat is the expert.
Powerful bureaucracies are a threat to individual rights and to peoples' democracy.
Bureaucracies tend to replace creative potential with stifling routine and merely functional relationships.
Civil disobedience nullifies force by creating void: Thus the force has nothing to strike against ... nothing to react against. A satyagraha void is like an energy-sink, which dissipates and drains the energy which is sucked into it.
According to one's faith are one's thoughts.
Being depends on faith and thought depends on faith.
Life depends on faith: All is faith.
A sound, well-applied system of logic may minimise untruth but, in itself, it is not truth: Like geometry, it is a system of convenience.
Spiritual treasures are far more precious and rewarding than material treasures: The realisation of this truth signifies a switch from the material paradigm to the spiritual paradigm. There is no half-way house, one accepts either the one paradigm or the other, but not both.
The spirituality, of this nuclear age, is the recognition that we are stand-alone spiritual beings ... all-powerful, sovereign spirits which have no props and have no need of props, for we are the children of the Absolute.
Unemployment at least frees people from the drudgery of involuntary work. Whereas people have previously looked on unemployment as a burden or disgrace, in future, they will come to almost pity the employed, as those on the treadmill.
To know one thing completely is to know all ... for each thing is the Absolute (as the Absolute is wholly in each of its parts): Thus, by the principles of complementarity and implicativity, the progressive illumination of one aspect involves the progressive obscuration of all complementary and implicated aspects.
If one pursues any thing (quality, object, thought or activity) to the uttermost, one becomes completely absorbed in that thing, and there is then nothing else.
If one knows absolute truth, all is truth; if one knows absolute love, all is love; if one knows absolute justice, all is justice; if one knows absolute perfection, all is perfection; whatever one knows absolutely becomes all.
To know one thing absolutely is to know all ... for each thing is the Absolute.
When we make everything out of one thing, there is nothing apart from the one thing.
To live is to attend to living: That which receives attention lives: That which does not receive attention dies: Attention is synonymous with life.
The span of our attention, is the span of our interest, is the span of our worldly life.
We live and dwell at the focus of our attention.
Meaning and interest reside where our awareness is focussed.
As we immerse ourselves in material things, spiritual things become meaningless: As we immerse ourselves in spiritual things, material things become meaningless.
The journey to ultimate awareness of any thing is the journey to every thing.
The Absolute is an all-inclusive singularity; singularity is reached by any and all paths, negative or positive; there are no exclusions ... and, essentially, there are no differences.
Successful prediction networks should enable competing hypotheses to be screened, eliminating those which are incompatible.
Always, we cannot prove or disprove any single hypothesis or complex of hypotheses. A successful prediction network may be self-fulfilling, in that we may become convinced that certain events will occur and so apply intelligence, abilities and will as to make them occur.
We feel and prehend our way into the future and, as a race, we find this to be a somewhat scary and dubious procedure: Most of us would prefer to have more certainty with regard to the future.
Time is the ordering or queueing of incompatibles and space is the ordering of possible co-existences.
We find, empirically, that we must choose only self-consistent solutions.
Qualitatively, time-space does not impose any constraints, so qualitative solutions do not have to be self-consistent.
As qualitative creations are transfinite, they do not have to queue or spread, as physical creations do ... they exist in an untrammelled here-now.
The universes of philosophers are all existing now ... and they may co-exist, no matter how seemingly contradictory they may be, for they are qualitative and of transfinite categories.
Cosmologies and philosophies may conflict only in so far as they are concerned with measurable time-space phenomena.
In time-space, monads 'jostle' for quality: It is by conflict that monads develop and self-realise.
In time-space there is, at any given locus, only one possible concatenation of things and events: This is the resultant of all the forces in action.
The Absolute expresses all possibles but admits, to a time-space locus, only those possibles which are compatible.
The locus-event is the holy presence: It is the holy presence which introduces the essential element of compatibility. Universal compatibilities are the sole prerogative of the Absolute: Only the Absolute is aware of all the forces in action, and only the Absolute is able to resolve them.
The closer one comes to knowing all the forces of action, the closer one comes to accurately predicting future events ... and the greater one's empathy with the Absolute.
As entropy is increasing universally, the creation of order (negentropy) can only be at the cost of greater disorder, now or in the future.
It is by creating order that we create disorder. It is by creating ugliness that we gain beauty; it is by creating hatred that we gain love; it is by creating injustice that we gain justice, and it is by creating order that we gain disorder ... that is, by creating constraints we gain freedom: This is the ploy of differentiation and the rationale of paradox.
Order is a traumatised condition, arising from creation heat-energy hitting the absolute cold of void. Everything which happens in time-space is a consequence of cold-shock trauma. Cohesion is a defensive, self-protective reaction.
As the void is also of the all-inclusive Absolute, the traumatic creation episode cannot be an accident but must be of the Absolute for the Absolute.
God (the Absolute) is a spirit and, thus, we may speak to God in and with the spirit.
Most people are open-minded as to truth, for they are only partly convinced that 'scientific' dogmas are correct.
If a forecaster proves able to predict the future accurately and consistently, people will tend to accept the premisses of his forecasts as truth.
As truth becomes recognised as being an essentially individual quality, and also that it is not amenable to conclusive proof other than the actual passage of events, emphasis comes more on instrumentalism and also on belief rather than on empirical hypotheses: And, science per se, wanes in influence.
Faith is strong and will is strong and, together, they are creative ... that is, legislative and imperative.
Belief creates events via faith and will. As available quality increases, belief faith and will (which are qualities) are augmented and their truth-creating abilities are likewise augmented.
Any system which increases in complexity, increases in order, increases in negentropy and increases in its potential entropy.
The organic species has, by increasing in complexity, increased in order, increased in negentropy and increased in potential entropy.
As the apex of the organic complexity chain, the human species has taken the negentropy of the organic system to, and beyond, critical levels of tension and, since the 1945 nuclear advent, has been releasing ever-increasing levels of energy, which are organically harmful and self-destructive.
In future, people will feel more comfortable about holding more than one viewpoint on a particular issue, at the same time, and will be less embarrassed by criticism on that account. Ambivalence and expedience will become more common, and truth will not be seen as something to be captured and identified with one view alone. The simultaneous holding of varied viewpoints is the multi-paradigm approach ... which will be more generally adopted by society at large, as well as by the more learned sections of society.
Infinity is lived by one's present being, in the here-now. One does not need an after-life in order to know and live infinity. Eternity, like the Absolute, is wholly present in each moment ... wholly present in each second of our lives. To live eternally requires only that we recognise, and become aware, that we live eternally.
Peace now is at the expense of greater violence later.
Man's predisposition to order and uniformity indicates that he is a negentropic animal ... a very tense animal an animal with a high entropic potential ... an animal with a high propensity to self-destruct.
Man's predisposition to order and uniformity arises out of his complex bio-chemistry and physiology. That which is highly ordered, survives by reason of its ability to concentrate all qualities and traits needed for unified control.
Men may espouse freedom in their societies and families but they must, by their very constitution, be autocrats in their own body and life management: Privately, men are creatures of order and tension.
By reason of their personal complexity, order and tension, humans naturally have a degree of mental ill-health ... and each has areas of personality weakness which give way under conditions of insupportable stress.
Under conditions of insupportable stress, a person will live in an alternative reality of its own creation: This alienation is commonly regarded as madness. Paradoxically, this mechanism of alienation is a viable solution to an otherwise impossible situation.
Under conditions of insupportable social stress, subsections of society may become alienated, and may seek viable solutions which are unacceptable to the remainder of society ... such as outbreaks of violence, arson, looting and drug-taking. Such mechanisms of alienation are societal analogues of individual madness.
Any subsection of society which becomes alienated is, in effect, outlawed: In order to exist, the subsection has no alternative but to ignore the laws of the main body of society: It may, however, create its own rough rules of conduct.
A proposition which is effective in achieving certain ends may be ineffective or even counterproductive in achieving other ends. As utility is a prime aspect of truth, truth may be seen as relative to ends ... that is, as relative to what an individual or society considers to be desirable.
If one is starving, the greatest truths are those which enable one to have a good meal, and ethical truths and other less immediately helpful truths fade into insignificance in such a case. In essence, truth is what enables individuals to survive ... that is, to survive physically, generatively, psychologically and spiritually: Truth is a survivalist concept, and one which is strongly individualistic.
Spiritual survival is important only to those who are spiritually aware and to those who believe in spiritual survival: To those, and only to those, do spiritual truths exist.
From an Absolute point of view, everything is absolutely real. To a scientist, reality may depend upon provability or confirmability. From a personal, individual point of view, the degree of reality of a thing is the degree to which the thing is relevant to the individual's survival: The individually imputed index of survival of a thing becomes its index of reality. Reality, like truth, is essentially a survivalist concept, and strongly individualistic.
The distinction between means and ends often tends to become blurred. Difficult, complex and distant objectives tend to become subordinated to more immediate, simple and obtrusive exigencies and diversions. Everything is in the here-now; everything is in the journey; and everything is in the arrival. The only differences between means and ends are differences of time, awareness and the application of will.
Any aspects of reality and truth, other than those which are survivally linked, are either academic or imaginative and carry little weight or interest with the majority of people.
People are concerned with immediate threats to their survival and their concern varies as to the square of any increase or reduction of immediacy.
Populist leadership must, necessarily, be primarily concerned with the survival of the people and, more particularly, with immediate threats to survival.
For its duration, a shared survival threat creates bonds transcending virtually any differences (whether of race, prejudice, beliefs, language, attitudes or other paradigms).
Most important things in life are simple. Complexities arise out of ignorance: Complexity is the intermediate stage between ignorance and the simplicity of complete understanding. The simplest and most powerful of all motivations is survival.
In order to understand a person's motivation, one needs to know whether the motivation is related to personal body survival, family survival, national survival, race survival, spiritual survival or some other variant of survival.
The threats to personal and family survival are the more real and pressing. For most of us, threats to race survival are more remote and of lesser concern. Consequently, 'Green' issues will only receive political priority when they impinge directly upon the survival prospects of politically influential groups.
Fear, about one's survival, evokes reactions of cohesion, withdrawal and defensive order: Confidence, about one's survival, evokes individuality, courage, venturesomeness, openness and freedom.
The Absolute has a personality, which is all-pervasive, but which may also take any form. The form it takes is that which conforms to the state of self-realisation of the perceiving monad. The holy ghost, or holy spirit, is its generalised, formless presence. An attainer's astral form is useful as a means of access to the Absolute, but care must be taken to follow the first commandment ... 'thou shalt have no other gods before me'. The attainer's form must be used only as a means of access and not worshipped as the Absolute itself. One should worship the holy ghost and pray to the holy ghost and seek oneness with the holy ghost ... thus ensuring compliance with the first commandment.
Existence is an activity of progressive self-consciousness.
As existence is an Absolute, we describe each and every thing in Absolute terms: We explain things in terms of themselves, that is tautologically. Experientially, we differentiate by selective emphasis, according to need. Need determines the nature of description and the nature of truth.
Our perceptions are shaped by our needs.
Every individual is a sovereign monad and may refuse to be dominated by others.
Every individual has the inalienable rights of choice and self-determination.
No Government can legislate effectively against the civil disobedience of large sections of its people.
Everything happens for the best, and there is only one best happening ... that is, one perfect resolution. Every thing and every idea is part of a perfect resolution: In absolute perspective, everything is perfect.