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Network Propositions
1900 - 1960


1900
The essential thesis, on which my propositions are based, is:


1901
This present work is a self-generating, networked system of propositions relevant to prediction.


1902
The Absolute is self-organising, and we beings of the Absolute are self-organising.


1903
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.


1904
We not only observe the self-organisation of energy/ quality, we are integral with it.


1905
The creative intelligence which manifests in an observer is integrally one with the creative intelligence which manifests as the observed.


1906
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.


1907
In mankind, creative intelligence reaches its apperceptive phase ... that is, it becomes conscious of what it is and what it can do.


1908
As creative intelligence becomes aware of itself in mankind, it becomes conscious of its ability to exist independently of physical mankind.


1909
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.


1910
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.


1911
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.


1912
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.


1913
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.


1914
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.


1915
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.


1916
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.


1917
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.


1918
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.


1919
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.


1920
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.


1921
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.


1922
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.


1923
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.


1924
Every description and explanation of a thing contributes to the creation of that thing.


1925
Explication adds to content or enlarges content or changes content qualitatively.


1926
It is not possible to explain a thing without adding to or changing the thing.


1927
It is not possible to explain a concept without adding to or changing the concept.


1928
No educative act can be solely repetitive: All educative acts are creative.


1929
When we carry out scientific research, we create what we discover.


1930
When we develop a scientific theory, we create it.


1931
An act of discovery is an act of creation.


1932
Repetition reinforces the power of that creation which is repeated.


1933
Civilisation is a qualitative phenomenon: It is the first phase of metamorphosis (from finite life to transfinite life).


1934
Civilised behaviour is qualitative behaviour.


1935
The concept of human rights, and the concept of equality before the law, are qualitative concepts.


1936
The concept of democracy is qualitative.


1937
Awareness of art (in architecture, painting, sculpture, dress, dance, music, literature, etc.) is qualitative awareness.


1938
The moral categorical imperative and all the moral religions are qualitative.


1939
Civilisation, as a growth phenomenon, is losing impetus in the physical setting.


1940
The rooting system of civilisation is now starved of nourishment and needs to be 'repotted' in transfinity.


1941
The growth dynamic of civilisation is of absolute power, and constitutes the thrust of metamorphosis (from finite life to transfinite life).


1942
Civilisation is qualitative, and is a higher order of power than finity.


1943
As civilisation grows, it belittles and outgrows finity.


1944
Civilisation has its rooting in the finite physical world but, as a transfinite growth, it needs a transfinite milieu for its further development.


1945
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.


1946
Transfinity grows at the expense of finity.


1947
As we, transfinite beings, become aware of transfinity, we create transfinity.


1948
Awareness and creation of transfinity are integrally related functions.


1949
As our awareness of transfinity increases, our awareness of finity decreases.


1950
As we create transfinity, we disperse finity.


1951
By intelligent application of disorder it is possible to gain new levels of order.


1952
From finite disorder we may gain transfinite order.


1953
During metamorphosis, cohesion is transmuted from finite expression to transfinite expression.


1954
Interest and attention follow the will ... and the will coheres the processes and outcomes of its interest and attention.


1955
By the study of what is, we come to understand what may be.


1956
By metamorphosis, we withdraw ourselves from the physical dimension, without loss.


1957
The quintessence of the Absolute is awareness.


1958
The awareness of the Absolute is inalienable.


1959
We are Absolute beings, and our awareness is inalienable.


1960
By reason of our Absoluteness, we continue in awareness after body-death.


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