6200 - 6399
As we add to our understanding of our environment, we create what we add. Whatever is created is destroyed: As we create our environment, we destroy it: To understand our environment is to destroy it.
Chance favours the prepared mind.
Each self-realised being makes its own path, knows its own path, and is its own path. It is the host of all who follow that path.
Existence is one species, born of singularity.
Existence is Absolute: It comprehends all that which is known and all that which can be known.
Our species, existence, is infinite and it expresses finitely and transfinitely.
All qualities of our species, including creativity, are essentially infinite.
Time is both infinite and finite. In the infinite present, we create existence ... that is, we continually create our species.
All things finite are created infinitely and timelessly.
Our species is self-created ... that is, the universe is self-created.
Our species creates itself, and its environment, as one integrated creation.
Existence is our species: There is nothing apart from our species. Existence is absolute and our species is absolute.
Our species and its environment constitute one integrated existence. To speak of our species is, necessarily, to speak also of its environment.
All events conduce to the development of our species.
All outcomes are the best outcomes for our species.
Our species is unerring in its development: There are no accidents and there are no uncertainties, from a species viewpoint.
No power exists, or can exist, which is able to adversely affect our species in any way.
Each and every one of our actions conduces to the beneficial development of our species.
Our physical environment, to our species, is as a store of food. But, as it develops, our species will rely less and less on physical food and, thus, will have less and less need of a physical environment.
It is an imperative of the species that it must express itself ... and that it must express itself in an infinite variety of ways.
Why has our species used physical bodies? They have been a means by which mental and spiritual awareness has been enabled to develop and mature.
As existence is our species, all perception is introverted: All which we perceive is of ourselves.
We have no yardstick by which we may compare our species: All criteria are of our species ... that is, of ourselves.
What we know our species to be, is what our species is. Our species has no characteristics other than those we are aware of. As our knowledge of our species changes, so our species changes.
What we know the universe to be, is what the universe is. The universe has no characteristics other than those we know. As our knowledge of the universe changes, so the universe changes.
The essence of an Absolute is awareness: Awareness is an imperative of the Absolute: Awareness is an imperative of our species.
Our species cannot destroy its awareness: It cannot destroy its essence.
To be aware is to create. The essence of an Absolute is to be aware and to create.
The mainset of an Absolute is infinite, and its subsets may be finite or transfinite. Although an Absolute may change its subsets, it cannot change its essential self ... that is, it cannot change its infinite mainset.
An Absolute can create things of itself and it can destroy that which it creates ... but it cannot destroy its ability to create. It cannot destroy its infinite mainset but can only destroy its created subsets.
From the viewpoint of our species, everything is under control.
Right/wrong, justice/injustice, etc., are individual or group concepts ... they are differences which dissolve and merge into the species viewpoint.
What each of us does, and will do, is the best thing for the species.
There is every reason for hope ... for the species which is Absolute, and for the individual which is integrally one with the species ... there is every reason for hope.
We may hope, for each is one with the Absolute; we may hope, for we may create what we will; we may hope, for we are sovereign beings; we may hope, for our inheritance is certain; we may hope, for we are limitless and eternal beings; we may hope, for the love of the Absolute for itself is the love which it has for each and every one of US.
An Absolute may create subset sovereignties of itself, so that each subset is complete as to powers, means and all other qualities of the Absolute: Such is the sovereignty of each human monad.
Does energy release in quanta, independently of our species? ... or does our species control its release? I think the latter to be the case.
Why am I here? I am here to speak of the future and to show some light upon the way. As the bearer of a lighted torch brings comfort by making known the path ahead, so also do I bring comfort ... and those who were afraid of the unknown shall no longer be afraid, for they will know that there is nothing to fear.
Awareness is the most primaeval and the most powerful of our qualities. Intuition is intuitive awareness. Thought is not itself awareness but it may help us to become aware. Some knowledge betokens awareness but some knowledge is by rote. To be aware of a thing, with clear certainty, is to create that thing.
That which we are taught adds to our basic inherited gene awareness and prepares us for the great adventure of discovery. We each then find our own special and unique ways of creating new knowledge. Untutored and unprogrammed ... unled and unwarned ... it is then that a human being becomes an original creator and first discoverer of a new universe.
Teaching and learning may bestow great benefits, but may do so at the cost of depriving us of discovery and creativity.
Learned things programme us and predispose us to perceive existence in certain ways. As far as creative perception is concerned, learning can be a great liability.
This generation is a generation of copiers ... a generation of sheep.
Existence', 'species' and 'awareness' ... each of these is Absolute, and one and the same.
Give a wise man a part of the whole and he will tell you the whole ... for existence, being Absolute, is wholly in each of its parts.
The Absolute relationship is that between a person and God ... unmediated, direct ... and most powerful when there is no dialogue ... when there is silent communion ... silent oneness. Then the individual is endowed with intuition, insight, inspiration and prophecy.
The Absolute is courteous and will not 'shout' over the clamour of thoughts: But, if you are tranquil and keep your mind clear, then He will speak to you. You must learn to be still and to listen.
Do not listen for what you want to hear or expect to hear: Listen for what God has to say. Listen!: Don't think, just listen. Listen with every fibre of your being. Let every drop of your blood listen: Listen! listen!
Those who do not know the Holy Ghost say that it does not exist and that it is purely a thing of the imagination ... but those who have experienced the Holy Ghost are in no doubt about its reality.
The Holy Ghost is the presence of God: It is the reality and realisation of God's presence.
Universities and libraries are dens full of thoughts ... but are they thoughts of the First Commandment?
The First Commandment is simple: Why then do people not follow it? Every thought, feeling and act must be of and for God, and must not be diverted from Him: That is where the First Commandment becomes difficult to follow in practice.
This life is an expression of our eternal life.
The Absolute is wholly in each of its expressions.
This life is eternal.
This is eternity.
To ask if there is a life after this life is to ask if there is a life after eternity. Such a question is a nonsense.
If this life is eternal, how is it that our bodies die?
This life is not just a body-life. The body dies but the monad (soul) does not die.
Life is eternal and its expressions are eternal.
Expressions change but, as subsets of the eternal, they are eternal.
We are eternal beings and we are eternally aware.
As we live wholly in the present, we live also wholly in the past.
We not only recall our memories but we live wholly in our memories.
As we live wholly in our memories, we live also wholly in memorised events.
As we live wholly in memorised events, we are alive now in those past events.
Time is a thing of our perception: It has no reality other than of our perception.
We live eternally now: The eternal now is all moments of time (past, present and future).
Our memory life is our eternal life and we never lose it: It is independent of our body.
Each one of us is a composite of our past, present and future.
As we memorise our past, so we memorise our future.
Previsions and premonitions are memories of the future.
We each have full sub-conscious memory of past and future, but we are only con5cious of what we need to be aware of.
Conscious awareness is according to need.
We live in finity and in infinity. Whether we realise it or not, we all live our lives both on Earth and in Heaven. We live a kind of dual existence, but a natural one ... and there is no division between these earthly and heavenly states ... the person is whole and undivided.
We tend to be prisoners of viewpoints.
We tend to think that a fleeting thought is not real. Thought is an infinite quality: It is eternal ... it is forever.
We tend to think that when a body dies the person dies: Not so. To think of ourselves as a soul creates that soul as a forever being.
We are halflings ... spinning moments into and out of eternal lives ... half and wholly in both Earth and Heaven.
People tend to think that what is dense and heavy is real: But thought is not dense or heavy ... and yet it is real.
Concepts and meanings are subjective: They are not suitable or reliable as building blocks for logic.
Nothing in past, present or future is inaccessible, nor any space person or happening is inaccessible: All is accessible.
Wherever ambiguity arises as to premisses, rational processes do not extend validly beyond individual comprehension. As meaning is subjective, the validity of logic is primarily personal.
Reasoned communications are based on the assumption that premisses are commonly understood.
Because of the subjectivity of meaning, a non sequiter to one person may be a valid inference to another person.
There is no common reality, for there is no common meaning and no common comprehesion.
Apart from tautological intro-analysis (mathematics etc), logic is unlikely to add to mutual understanding ... and may even exacerbate conflict.
One tends to assume that one's own imputed meanings coincide with the imputed meanings of others ... and that what is obvious to them personally is obvious also to others.
One may gain knowledge via gene inheritance; personal observation and experience; scientific findings and data; tuition; writings of great thinkers; study of history; and personal thought-processing of information received.
To solve a problem, one must reach/feel/intuit the shape and quality of the answer ... as a sculptor of abstract sculpture prehends his creation. A kind of creative geometry is involved.
Pristine integrity and truth are as difficult to achieve as an absolute vacuum or absolute zero temperature.
We create truth: It isn't something which is already made, by someone or something else.
Existence is a 'blank canvas' and we see on it what our genes and our society urge us to see ... but, as pioneers, we may 'paint' new what has never been 'painted' before.
Any virtue that a man has, even if he has many vices, should not be used as a tool against him.
Improvement makes straight roads ... but the crooked roads without improvement are roads of genius.
Geniuses display an undeniable obsessiveness.
Society imprisons or enchains geniuses, and later raises statues to them.
Genius is a fire which lights itself and feeds itself.
A genius is not concerned with finding and following the paths of others: He is concerned with finding and following his own paths.
A genius finds that he needs to unlearn and discard the traditional knowledge and preconceptions, in order that he may access his own truths.
Geniuses make history and change the way people see things.
Knowledge is created as it is needed ... and it is primarily a tool: We create what we need.
As atoms tolerate each other at mutually comfortable distances and repel each other at lesser distances, so it is also with people.
A genius has the innocence of an open mind and the cunning of penetrating insight.
The oneness viewpoint is an infinite and transfinite one, which needs to be clearly distinguished from the viewpoint of finite, formal logic.
The processes of formal logic do not logically apply to the infinite aspects of existence.
It is not possible to fully describe an individual's viewpoint in words. Interpretation is personal to the interpreter.
Words and interpretation are not adequate to viewpoint.
It is both illogical and arrogant for an interpreter to claim to convey the whole of another person's viewpoint. The interpreter cannot himself wholly comprehend it, and he cannot control the interpretation, by others, of the interpreter's words.
All reporters are interpreters.
When someone speaks, each hearer will place a different interpretation on what is said.
We prehend each other's vibes as we communicate.
We gesticulate and mime as we communicate.
Words are a sort of advanced miming.
How do we find agreement on interpretation? We find it intuitively, as a species. We feel, grope and prehend our way, as a species ... and we create as we prehend. As we prehend, we create that which we prehend. We cannot say that existence is a matter of agreement. Prehension and reality are individual ... but, intuitively, we empathise with the prehensions of others. We each have our individual reality and we also have our shared or communal reality.
Nature uses courses of action which use least energy.
The greater the precision, the greater use of energy. To achieve great precision requires great expenditure of energy.
Nature tends to be imprecise.
Although nature is generally imprecise yet it has produced the human race and, from among them, the precise ones of nature.
If you look kindly on your past, your past will look kindly on you ... and your present and your future will also look kindly on you.
Those, who change the future, change the past.
In the present, we change the future and, as we change the future, we change the past.
Historians often disagree on history. The past is disputable.
Historians, like journalists, select what they look for and what they write about ... and they can give it anything from 60 point upper case bold to 6 point lower case feint, and either front-page billing or hide it amongst uninteresting matter. What we read of history depends on what the historians report to us and how they present it.
Interpretation of history depends first on the viewpoint of the historian and second on the viewpoint of the reader of the historian's viewpoint.
The judgement of society, upon our personal past, is a flexible and changeable judgement ... and our own judgement, of our personal past, is also subject to change.
Past, present and future (and also space) are one continuum ... and change, of any aspect, changes all.
To belittle our past, is to belittle our present and our future.
Your past is infinite and your future is infinite, and both are of infinite value.
As we dwell on the past, we suffer regret ... and, as we suffer regret, we gain redemption.
If we are to learn from the past, we must dwell upon it.
If we don't learn from the past, we won't be able to improve our performance in the present and the future.
No past actions and motives are beyond redemption: Nothing is irreparable.
'Forget the past: There is nothing you can do about it', is the same as saying 'forget about life'. Existence is absolute, and is wholly in each part and wholly in each moment and phase of time. The past, as much as present and future, is the whole of our life. If we wish to savour our life, we must savour our past. To try to escape our past is to try to escape life.
As a discipline, psychology started as a branch of philosophy dealing with the mental and reactive relations, of individuals and groups, to their environments. Whereas sociology deals with the social man, psychology deals with the private and introspective man ... and, from this viewpoint, it deals with all human experience. The emphasis of psychology is increasingly empirical and scientific.
To define any discipline of knowledge precisely, is to place limits upon it. Much is to be said for a policy which allows a discipline to grow naturally, like Topsy.
Methods and procedures and techniques, like models, may be useful but may become restrictive. Nature does not behave formally or methodically: Nature is imprecise and unpredictable, rather than precise and predictable.
Psychology, today, is largely empirical and instrumentalist. It finds its way by experiment and by trial and error. And, if a theory works, the theory is used. Modern psychologists are, in the main, pragmatic. Clinical and industrial applications require them to be so.
The physical world tends to be definite and limited but the psychological world tends to be indefinite and unlimited. In spite of its scientific pretensions, psychology must, perforce, deal with many phenomena which are beyond the compass of scientific methodology. Man is not only a physical and mental being, but also a spiritual being ... and as psychology seeks to understand the whole man, spiritual phenomena come within its purview.
We gain our happiness (or unhappiness) as much from the psychological world as from the physical world.
The psychological world is the world of our perceptions, reactions and behaviour: It is primarily a world of sensation, mind and qualities which are transfinite. Science is making progress with finite phenomena but very little progress with the transfinite. Where does this leave psychology? As disciplines, psychology and psychiatry are failing to care adequately for transfinite man.
Perception is transfinite: It is both pro and retro active: It has effect both forwards and backwards in time: It is of the absolute continuum.
The visual image of any object is transfinite.
Visual image coherence is transfinite, and of gene consensus.
Our ability to see and what we see depends wholly upon our gene capability.
Our organic species makes time and space, and all things of time and space. Our organic species creates its own time-space environment.
All genetic qualities are transfinite: They are both pro and retro active: They have effect both forwards and backwards in time: They are of the absolute continuum.
Our genes provide us not only with eyes and precision of sight, but also with the precise pictures into which we organise incoming photons. Further, it is our organic species which creates the photons. We are all that is: We are a species of the void.
Both our descendants and our forebears impart their gene capabilities to us, including the capabilities of light and sight.
When we see, our descendants and our forebears see with us: We see as a gene-sequence, and we cannot see otherwise. Light and sight are transfinite.
We ourselves create thought and, importantly, we create what we think about: We do so collectively, as the organic species.
We are a genetic species and we are all that exists. Upon the void we live and all we see about us is of our own creation.
We, of this generation and our descendants and forebears, together we create all that exists.
We see with foresight, nowsight and hindsight, and we create as we see. As we create as we see, we see coherently. We don't see a confusion of photons: We see coherent, clear-cut images. We see coherently by reason of our gene-abilities of creative and tenseless vision.
Our gene-sight is timeless. When we see something, for what we perceive to be the first time, our future gene-sight has already seen it. It is our future gene-sight which enables us to gain a clear picture of strange things.
Each individual participates in species' collective creative action. Each individual is a party to the creation of everything he sees.
As all things are transfinite, we should not expect to fully understand them unless we think transfinitely and see things in transfinite terms.
Sight and light are integrally related: We have the ability of sight and the ability of light: We create light: We are people of light.
Our outstanding characteristics, as a race, include:
(Note: There is no intended order of priority in the above recital).
- Our oneness and integrality.
- Our ability to see light.
- Our ability to order light into patterns and colours.
- Our ability to think.
- Our genetic capability and inheritance.
- Our ability to create and self-create.
- Our capacity to be self-aware.
- Our ability to feel, hear, taste and smell.
- Our transfinite nature.
- Our prehensive nature and prehensive manner of progression.
- Our emotional nature.
- Our puzzlement and confusion.
- Our susceptibility to persuasion.
- Our ability to metamorphose and change our manifestation.
- Our qualitative nature and awareness of all things qualitative.
- Our capacity for love and compassion.
- Our god-like qualities.
- Our status and nature as creatures of the void.
- Our ability to propagate.
- Our ability to communicate.
- Our ability to change our environment and to adapt to change.
- Our individuality and the sovereignty of individuality.
- Our religious capacities and beliefs.
- Our ethics and morality.
- Our inventiveness.
- Our family caring.
- Our motherhood, parenthood and child-rearing abilities.
- Our community caring.
- Our childlike nature and capacity to wonder.
- Our courage and determination.
- Our curiosity and venturesomeness.
- Our general ability and cleverness.
- Our capacity to provide for the future.
- Our leadership and initiative.
- Our ability to learn and teach.
- Our capacity for happiness.
- Our sense of humour.
- Our capacity for awe and reverence.
- Our capacity for faith and hope.
- Our capacity for regret and redemption.
- Our finite vulnerability and infinite invulnerability.
- Our capacity for loyalty.
- Our gregariousness and need for company.
- Our common sense.
- Our resilience.
- Our need for societal approval.
- Our need for certainty.
- Our practicality.
- Our idealism.
- Our need for security.
- Our sheep-like tendency to follow the crowd.
- Our aesthetic capacity to perceive beauty and ugliness.
- Our vulnerability to physical and emotional pain.
- Our vulnerability to exclusion and rejection by society.
- Our vulnerability to unemployment and deprivation.
- Our vulnerability to sickness and disability.
- Our vulnerability to injustice.
- Our conservatism.
- Our love of adornment, display and ritual.
- Our powerfulness.
- Our aggressiveness and intolerance.
- Our selfishness and self-indulgence.
- Our profligacy and wastefulness.
- Our need to be interested and entertained.
- Our mob psyche and mob behaviour.
- The variety and insatiability of our needs.
- Our capacity for self-sacrifice, heroism and martyrdom.
- Our capacity for fear.
- Our capacity for servility.
- Our survivalist instincts.
- Our cunning and deceitfulness.
- Our capacity for anti-social behaviour.
- Our capacity for pride and arrogance.
- Our pragmatic approach to truth.
- Our tendency to prejudgement.
- Our capacity for occupational role-playing.
- Our love of animals and other living things.
The human species is physically vulnerable by design and intent. The physical mode is simply a phase of metamorphosis of the species.
All knowledge is the legitimate field of prediction science.
We have an intuitive vibe-self which operates separately from our reasoning intelligence. When we act intuitively, logic is not involved.
When we react, survivally and instinctively, logic is not involved.
Logic is of recent evolutionary origin, and most of us tend to use it ineffectively and inefficiently ... and with reservations, scepticism and cynicism.
To attempt to deprive another person of his/her individual viewpoint, is to belittle one's own individuality.
To allow viewpoints to others is to grant them living space and, in so doing, you also gain living space.
Restriction of viewpoints is restriction of living space.
Restriction of living space leads to conflict.
If you look kindly on other people, other people will tend to look kindly on you.
If you behave to other people as if you see God in them, other people will tend to behave likewise to you.
Anyone who believes that he comes to his present awareness and capability by other than common evolutionary means, indulges in a false conceit. There are no royal roads to absolute awareness ... nor should there be any ... nor can there be any. Over many incarnations, we each learn the hard way, because that is the most effective way to learn. Spiritually, we are of the same absolute stock ... and there is nothing for any one to be puffed up about.
The mill of experience grinds hard and slow and sure ... and it takes a certain time to mill the best product.
The will to live is the most powerful and intrinsic nature of man.
The universe is of reflection and for reflection.
We gain experience from all actions ... even reaping and binding in an empty field.
Schopenhauer's concept of will almost equates Freud's concept of the unconscious.
Existence is one person's multi-paradigm ... and each person's universe is unique to him.
All created things have a great need for love and sympathy.
Will is primary and intellect is secondary.
With the progression of time, that which is identical continually appears as something new and different.
We should not be a judge in our own case ... and, by the same token, we should not judge any person we have been in any way connected with ... and, as we are one with all and connected to all, we should judge no one.
Judges, who judge on the basis of societal laws, are executive bureaucrats: They are not judges in equity.
For intellect, which is action for its own sake, there exist only universals, entire kinds, species, classes and ideas of things.
Every general truth is related to specific truths as gold is to silver, insomuch as it can be converted into a considerable number of specific truths which follow from it in the same way as a gold coin can be converted into small change.
One makes Philosophers' gold by generating general truths from specific truths. Philosophers' gold is unlike ordinary gold, for it may be spent while the stock remains undiminished.
If you have forgotten something, plague your memory until it has done its duty. The longer you rack your brains for something, the more firmly it will stay once you have got it.
A great deal of our thinking takes place unconsciously. Usually we arrive at a conclusion without having consciously thought about the premisses which lead to it.
In presenting a case or plea, everything superfluous is prejudicial.
It is natural that one may adopt a defensive and reactive attitude towards a new opinion which differs from one's own ... for the contrary opinion forces its way, as an enemy, into the previously closed system of our convictions.
The intellect is fundamentally a hard-working serf with will as its demanding master. But if this hard-driven serf should once happen to do some work voluntarily, during its free time, on its own initiative and simply for the enjoyment of it - then this is a genuine work of art and, if pushed to an extreme, a work of genius.
The intellect of most people is a tool in service of their will and is entirely occupied by this service, without any remainder.
A tendency towards a free, and thus abnormal, employment of the intellect, together with a capacity for it, attains in genius the point at which knowledge becomes the main thing ... the aim of the whole life.
The genius lives in the whole world, by virtue of his comprehension of it , as well as in his own person. Indeed he may perceive no difference between the whole world and his own person.
A genius is a person in whose mind the world as idea has attained a high degree of clarity, and is present more distinctly.
Genius is ever self-renewing, ever fresh and ever youthful.
In a genius, the weightiest and profoundest insight is furnished not by painstaking observation of what is separate and individual but by the intensity with which the whole is comprehended.
Genius may be defined as an exceptionally clear consciousness of things and therefore also of their antithesis, one's own self. (Note: Alternatively, the self may be regarded as the thesis and non-self as the antithesis).
There is a unique sort of virtue by which the genius is impelled to express what he has seen and felt, without being conscious of any motivation ... and this expression is of like necessity to that of a tree in the bringing forth of its fruit.
What distinguishes genius is the height to which it is able to rise, when time and mood are propitious. To estimate a genius, look not to his weaker works but to those in which he excels.
The genius' striving to complete and safeguard his work is as resolute as the striving of an insect to safeguard its eggs and to provide for the brood it will not live to see: The insect deposits its eggs where it knows they will one day find life and nourishment, and dies contented.