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Network Propositions
1900 - 1960

The essential thesis, on which my propositions are based, is:

This present work is a self-generating, networked system of propositions relevant to prediction.

The Absolute is self-organising, and we beings of the Absolute are self-organising.

The spontaneous creativity of existence which we observe is due to the functional integrality of our creative intelligence with all qualities of existence ... that is, with the Absolute.

We not only observe the self-organisation of energy/ quality, we are integral with it.

The creative intelligence which manifests in an observer is integrally one with the creative intelligence which manifests as the observed.

The self-organising ability of existence is innate in every aspect of existence: It is a universal quality of existence and it is known as creative intelligence.

In mankind, creative intelligence reaches its apperceptive phase ... that is, it becomes conscious of what it is and what it can do.

As creative intelligence becomes aware of itself in mankind, it becomes conscious of its ability to exist independently of physical mankind.

Before mankind, the creative intelligence existed universally but did not know its own powers. Now it still exists universally but does know its own powers.

The Absolute is eternal ... that is to say, existence is eternal and the creative intelligence of existence is eternal ... and, by reason of his creative intelligence, man is eternal.

The creative intelligence needs man as its means and agency of apperception. It doesn't need man's physical being but it does need his mental being. By reason of this need, man is an eternal mental being.

Now that the creative intelligence realises that it can dispense with man's physical being, it metamorphoses its human agency from physical forms to mental forms. We, as a race, are currently undergoing this metamorphosis.

Animality, necessary in evolution to apperception, is now unnecessary: The physical vehicle of mind has become not only unnecessary but actually an impediment to the further development of creative intelligence. This causes the creative intelligence to shed its human physical forms and to metamorphose to human mental forms.

This physical-to-mental metamorphosis proceeds, usually without the conscious knowledge of the humans involved. Body-death is the transitional sleep, from which the monad awakes to new life in mental form.

Nothing of quality and value is lost in the form-change ... which takes place for the enhancement of our creative intelligence and not for its diminution.

In our post-metamorphosis mental form, we have enhanced memory, awareness, access, creativity, happiness and freedom. We are no longer limited or constrained and we have the powers and the living-space and the living-time to do whatever we will.

We may reason, syllogistically, from percepts and observations, but an alternative course is to note the percepts and observations and to meditate upon them, bringing the full facilities of the mind into play, including intuition, instincts and a thorough search of our memory banks and an exploration of all possible interconnections and implications.

Syllogistic, formal reasoning is finite in design and process. From a transfinite aspect, finite reasoning is very restrictive. The processes of formal logic are 'one conclusion' oriented. They assemble perceptual elements like soldiers and summate, in the manner of a drill sergeant, to an entirely predictable outcome. The processes of formal logic inevitably result in over-simplified, one-view, 'blinkered' models.

Whereas formal reasoning tends to result in uniparadigmatic truth, meditative thinking tends to result in multiparadigmatic truth. In the development of this propositional network, great emphasis is placed upon meditative thinking.

The processes of formal reasoning have introduced a kind of militarism to our thinking which is at odds with the natural prehension of our organic being.

We are largely unaware of the authoritarianism to which our thought processes have been subjected. Intellectually, we have been trained and trapped into militaristic, 'eyes front', 'click the heels and salute' conventional wisdoms.

All explication is tautological and all reasoning is likewise in terms of itself. Although we like to perceive ourselves as crisp, methodical and scientific, we are essentially prehensive beings which feel and grope. We are not machines, of separate parts, which can be assembled and dissembled ... we are organic creatures ... and, importantly, we have no limitations whatsoever, except those which we may choose to impose upon ourselves. We may ask whether we wish to impose militaristic and authoritarian thinking processes upon ourselves.

The understanding, by a person, of the causes and rationale of his/her 'misfortunes', helps to alleviate that person's confusion and emotional stress. Nevertheless, best outcomes will always proceed.

Every description and explanation of a thing contributes to the creation of that thing.

Explication adds to content or enlarges content or changes content qualitatively.

It is not possible to explain a thing without adding to or changing the thing.

It is not possible to explain a concept without adding to or changing the concept.

No educative act can be solely repetitive: All educative acts are creative.

When we carry out scientific research, we create what we discover.

When we develop a scientific theory, we create it.

An act of discovery is an act of creation.

Repetition reinforces the power of that creation which is repeated.

Civilisation is a qualitative phenomenon: It is the first phase of metamorphosis (from finite life to transfinite life).

Civilised behaviour is qualitative behaviour.

The concept of human rights, and the concept of equality before the law, are qualitative concepts.

The concept of democracy is qualitative.

Awareness of art (in architecture, painting, sculpture, dress, dance, music, literature, etc.) is qualitative awareness.

The moral categorical imperative and all the moral religions are qualitative.

Civilisation, as a growth phenomenon, is losing impetus in the physical setting.

The rooting system of civilisation is now starved of nourishment and needs to be 'repotted' in transfinity.

The growth dynamic of civilisation is of absolute power, and constitutes the thrust of metamorphosis (from finite life to transfinite life).

Civilisation is qualitative, and is a higher order of power than finity.

As civilisation grows, it belittles and outgrows finity.

Civilisation has its rooting in the finite physical world but, as a transfinite growth, it needs a transfinite milieu for its further development.

It is our inner selves, our transfinite selves, which become civilised ... and not our finite selves or our worldly environment. The civilisation, of our transfinite selves, is at the expense of our physical environment.

Transfinity grows at the expense of finity.

As we, transfinite beings, become aware of transfinity, we create transfinity.

Awareness and creation of transfinity are integrally related functions.

As our awareness of transfinity increases, our awareness of finity decreases.

As we create transfinity, we disperse finity.

By intelligent application of disorder it is possible to gain new levels of order.

From finite disorder we may gain transfinite order.

During metamorphosis, cohesion is transmuted from finite expression to transfinite expression.

Interest and attention follow the will ... and the will coheres the processes and outcomes of its interest and attention.

By the study of what is, we come to understand what may be.

By metamorphosis, we withdraw ourselves from the physical dimension, without loss.

The quintessence of the Absolute is awareness.

The awareness of the Absolute is inalienable.

We are Absolute beings, and our awareness is inalienable.

By reason of our Absoluteness, we continue in awareness after body-death.

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