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6400 - 6599

Only he who is directly interested in a thing, and occupies himself with it from love of it, will pursue it with entire dedication and seriousness and will never give up the quest. It is from such as these that the greatest things have always come.

Only through ordering what you know by comparing every truth with every other truth can you take complete possession of your knowledge and get it into your power.

You can only know what you have thought about.

To a thinker, thinking is as natural as breathing: Good thinkers are rare, and good creative thinkers are very rare.

The difference between the effect produced on the mind by thinking for yourself and that produced by reading is incredibly great.

Much reading tends to rob the mind of elasticity and receptivity.

To preserve and enhance one's creative mental capacity, one needs to spend at least twice as much time thinking, as time reading. It takes time for the reading matter to be absorbed and processed and mulled over. Roughly, we may perceive of the following breakdown of a thinker-reader's time, namely ... one-third reading, one-third processing, and one-third thinking creatively. Any system of tuition which fails to allow sufficient time for creative thinking, tends to produce robots which are able to regurgitate but not originate.

Fundamentally, it is only our own thoughts that possess truth and life, for only these do we really understand through and through. The thoughts of another that we have read are crumbs from another's table, the cast-off clothes of an unfamiliar guest.

It is a hundred times more valuable to arrive at a truth by one's own thinking than by reading a book.

A truth that has merely been copied is like an artificial limb ... but a truth won by thinking for oneself is like a natural lim1D.

Mere experience is no more a substitute for thinking than reading is. Pure empiricism is related to thinking as eating is to digestion and assimilation. When empiricism boasts that it alone has through its discoveries advanced human knowledge, it is as if the mouth should boast that it alone keeps the body alive.

We have mountains of books and mountains of empirical data, but creative thinking is in very short supply.

He who truly thinks for himself is like a monarch, in that he recognises no one over him. His judgements, like the decisions of a monarch, arise directly from his own absolute power. He no more accepts authorities than a monarch does orders, and he acknowledges the validity of nothing he has not himself confirmed.

In the realm of thought there is no gravity ... and there we are disembodied minds, weightless and without physical needs and cares. There is no happiness on earth to compare with that which a beautiful and fruitful mind finds in a propitious hour in itself.

Every insightful vision of the truth has its own reality and life force.

Only that possesses true value which you have thought in the first instance for your own instruction. Thinkers can be divided into those who think in the first instance for their own instruction, and those who do so for the instruction of others. The former are genuine thinkers for themselves in both senses of the words: They are the true philosophers.

That the world has no ethical significance but only a physical one, is the greatest and most pernicious of errors, the fundamental error, the intrinsically perverse view.

If we are not to prejudge, we must hear a man as if he is entirely in the right; while he stands and speaks, we must keep our minds clear of judgement.

The life force of each is the will of each.

University examiners usually incline to assess on regurgitated learning rather than on the creativity which is evidenced in the examinee's answers.

Most teaching aims at providing regurgitative learning as a kit of tools, without supplying the most valuable tool of all ... the ability to think originally and creatively. And, in science, we tend to teach data, methods and techniques, rather than how scientists may think for themselves.

As an infinite number of hypotheses may be advanced to account for any particular collection of perceptions, it is unreasonable to adhere to one only version of the truth.

A multi-paradigmed view may be more reasonable than a uni-paradigmed view if the multi-paradigmed view is multi-vectored and if the vectors coincide or intersect so as to strengthen the validation of the multi-paradigm, as a whole.

The foundation of any strategy is to 'know one's enemy'. To proceed without this knowledge is to invite a 'sockful of wet sand' to descend on one's head when least expected. To nations, groups and individuals alike, the major enemy is the unknown future (or the unpleasant aspects of it). Prediction science aims at vanquishing this dragon or, at least, drawing its sharpest teeth.

I often find myself saying 'everything is the same'. When I do so, I refer to the essence of all things ... that is, to the infinite, absolute mainset. It is only in the finite subsets that differences arise. All which pertains to the absolute mainset must pertain to its subsets ... for it is of the nature of an absolute that it is wholly in each of its parts. So, yes, everything is the same: All things have the mainset in common and the mainset is everything.

Each moment is an eternity'. How can we understand the implications of this? Does each moment enlarge eternity? This cannot be, for each moment is infinite and infinity cannot be enlarged upon ... and infinity has no dimension! ... but it does have subsets. Each moment is another subset of eternity.

As each moment is absolute and infinite, why is it that we are unable to experience and enjoy the full infinite nature of each moment? It is as if we are a spinning subset of the absolute, and that we cannot experience the fullness of each moment because centrifugal spin carries us on willy-nilly from one moment to the next, sliding so to speak on the time-surface.

The universe is a time-space spin-subset of the infinite absolute. Spin is a universal phenomenon: It is an essential design feature of the time-space subset: It is a way in which the infinite-absolute expresses.

If space (and universe) is expanding, this implies that centrifugal forces are greater than centripetal forces. This is, of course, a major aspect of entropy.

If space is expanding and time (its integral-mate) is also expanding, what are the implications of time expansion? Each moment becomes increasingly longer ... and each second, minute, hour, year, etc. As more activity is encompassed within enlarged time-units, all action appears to be speeding up.

As we gain in self-knowledge, we enlarge each unit of time ... in other words, we become more aware of the essential infinity of each unit of time. As we become aware of our own infinity, we become aware of the infinity of the whole universe ... and of the infinity of each moment of time.

As we become aware of the infinity of each unit of time, we also become aware of the infinity of each unit of space.

As we gain knowledge of the infinity of each unit of space, we enlarge each unit of space. The universe is a function of our species ... and the universe is a function of the perception of our species.

We are transfinite beings and, as we become aware of our transfinity, we also become aware of the transfinity of time and space.

We humans are of the finite dimension and of the infinite dimension: We have a foot in both, so to say, and thus we are tansfinite beings. We may be in one or other, or both, according to our will and perception.

We may observe expansion only by holding either time as constant or space as constant.

Why isn't it possible for us to observe both time and space, in expansion mode, simultaneously? Time-space is a transfinite continuum ... and, when we have observers who seek to observe in finite terms, they are forced to regard time-space as a duality. Observers have no option but to observe from either a time viewpoint or a space viewpoint. Observation from a transfinite time-space viewpoint is impossible to achieve finitely.

Our species grows by reason of its powers to differentiate time from space. By this differentiation, we create energy in all its manifestations, including heat and light.

Not only time-space, but love-hate, beauty-ugliness, good-evil, justice-injustice, order-chaos and all the qualitative concepts, are transfinite and are only observable by duality differentiation. Like time-space, these qualities defy observation in undifferentiated transfinite terms.

Energy and mass, like all qualities, are essentially transfinite. Relative distances and speeds are finitely imputed observationally. The present perception limit of speed is that imputed to light, namely 186,000 miles per second (C). As this speed limit is a function of perception, we may expect it to change, as perception changes. Sub-atomic phenomena, such as the instantaneous responses of paired nuclear particles, indicate speeds to infinity. As our perception of such phenomena changes, our perception of speed limits also changes.

Our species is not only a creature of the void, it is the only being and only thing which exists in the void. Every thing which you know of and every thing which you can know of, is of or by our own species. There is nothing upon the void except us, our species. Our species and its universe are one being.

It is not generally recognised just how absolutely inclusive our species is. Our species includes all that is physical, mental and spiritual ... and all these modes are of our own creation.

Let us consider the essential aspects of the absolute being, in terms of qualities, purpose and strategy. The essential qualities of the absolute being are absolute integrity (oneness) and absolute power. The essential purpose of the absolute being is to know itself and, at the same time, create its expressions (which remain itself). The essential strategy of the absolute being is to permit no exclusions from itself.

It follows, from the essential aspects, that no person or thing can be excluded from the absolute being ... changed, yes ... excluded, no.

With inspired leadership, in situations of shared belief and common need, the thaumaturgical power of groups may be aroused to achieve wondrous outcomes. Moses, Jesus, Mohammed, and Joan of Arc are examples of such inspired leaders ... but there have been many others.

It is a mistake to dismiss the phenomena of mob psychology simply as psychological trickery. Certainly, the Goebbels manipulations of Nazi crowds may be described as trickery but thaumaturgical capacities are common, powerful and pervasive. These capacities are constantly tapped, to a greater or lesser degree, by leaders in virtually every field ... by religious leaders, military leaders, politicians, orators, advertisers, performing artists, and others. Thaumaturgical phenomena are id phenomena.

Participants, in a thaumaturgical happening, feel wonderful. As they participate in a wonderful event they, themselves, feel wonderful. The event enables participants to experience id-release.

With increasing social entropy, there will be greater id-release ... that is, a greater release of primaeval will-energy. People will take their freedoms, without waiting for religious or political or social sanction. Life will be riskier, in terms of crime and violence, but less inhibited and generally happier.

If what succeeds survivally may be non-rational, there may be argument against rationality, in certain circumstances. At a primaeval level, people will resort to id solutions, when rational solutions fail.

The primaeval is the evolutionary prior of the rational, and it is the last resort of the desperate. Id behaviour is the behaviour of the cornered rat: It often works! But, let us hasten to add that the scope of id behaviour extends way beyond arenas of desperation.

Central to absolute qualities, is the quality of id ... the will-energy.

The id (will-energy) operates at the level of the subconscious mind.

The conscious mind is to the total mind as the tip of the iceberg is to the total iceberg. The mind is at least 90% sub-conscious.

The conscious mind is partly rational but the subconscious mind is wholly non-rational. The subconscious mind is the domain of the id.

Our awareness of God resides mainly in our subconscious. Awareness of God is mainly id-awareness.

God (the Absolute) is wholly in each of the qualities ... and is wholly in will-energy (id).

Deep in our subconscious, each of us knows the power of the will-energy, and we have great respect for it: This is the fount and nature of religious awe and fear of God.

Will-energy is primarily concerned with survival and with associated procreation.

Fundamentalist religions are id-religions.

Fanaticism and hysteria in religions is the fanaticism and hysteria of id-release.

Many people become addicted to id-release.

Fundamentalist love of God is love of the id-God: It is love of the giver of id.

Music which arouses deep passionate feelings, is id-music ... it is musical invocation of the id.

Fundamentalist religious crowds and id-music crowds are both involved in id-arousal and id-enjoyment.

As social entropy proceeds apace, the veneer of civilisation wears thin, and cracks appear. Then at large, will-energy becomes rampant.

Reason has little to do with deep religious feeling and instinctive awareness of the id (will-energy) is very close to awareness of God (the Absolute).

Although love is seemingly unlike will-energy, subconsciously, love and will-energy are closely related.

To the id (will-energy), survival of individuals and races is important, but survival of the species is more important.

When considering the id, we should remind ourselves that particular propositions should not be over-emphasised: They should be read and interpreted in the context of the propositional network as a whole.

The strongest evidence, that life is eternal, is in the absoluteness of existence and in the nature of the id.

Existence is integral of finity and infinity. Whatever is infinite is, by definition, eternal. As eternity connotes endless time, the concept has aspects of finity and infinity: Eternity is a transfinite concept.

The id (will-energy) is a powerful and universal lifeforce. Life is an imperative of existence: Existence is an absolute living being ... the id-being. Existence is eternal: Life is eternal: Id is eternal.

As finity and infinity are integral and mutually implicative, all things are transfinite ... that is, both finite and infinite ... that is, both extensive and non-extensive.

We create collectively as to the whole, and we create individually as to our facet or viewpoint of the whole.

The existence of unique individual viewpoints, is indicative of the existence of monads and of their sovereignty. Monads are perceived as transfinite, sovereign beings.

The nature of one's life is determined by one's perception of oneself. As a sovereign monad, one 'writes one's own ticket' as to what one is. One creates oneself to be what one wants to be.

If you think you are what you believe others think you are, you have not yet created your own self. Other people can only project their own selves on to you. They don't know who you are, and they cannot create you. No other person can create you: Only you can create yourself. You are the creator of your own being.

If you allow yourself to be what you believe others perceive you to be, you are in a sense enslaved by them. Such enslavement may be voluntary on your part, but it is enslavement nonetheless.

Each monad is a unique child of the Absolute, which feeds and grows on the quality/energy of the Absolute. The monad creates itself as it feeds and grows.

A mature monad has created its own unique viewpoint: It has created its own universe: It is no longer tied to the viewpoints of others: It is a free and sovereign being.

Monadic maturity does not imply antisocial behaviour. A mature monad has the greatest respect for the opinions of others, and for social needs and customs.

Some statements are meaningful but non-rational. We may not dismiss a statement as unmeaningful simply on the grounds that it is non-rational.

As we recall and relive our past moments, we enhance our present moments and our future moments ... and, as we do this, we eternalise all of our moments ... and we enhance the eternity of our being.

All our moments are eternal and, to lose them from our mind, is to lose something of eternity.

'Necessity hath no law' could well be spoken of the Id and its peremptory actions.

Freud visualised the ego as rider of the (horse) Id. He said that the ego i5 accustomed to translating the will of the Id into action, as if that will were its own.

The libido is the sex/procreative aspect of the Id.

We prehend our way, in an exploratory manner ... and, essentially, we do what we want ... and then we invent justifications for our actions ... and, as we rationalise our actions, we gain a kind of security ... a contrived security of 5elf-conviction ... and then we carry on doing what we want to do.

Time and space are co-extensive with our lack of self-realisation.

As our understanding grows, our knowledge of past present and future grows. Our knowledge of the future is a function of the nature and extent of our present knowledge.

As all things finite are subsets of the infinite-absolute and, as characteristics of an absolute subset are also characteristics of the absolute mainset, all things finite are also infinite. Stated another way ... as existence is an infinite-absolute which is wholly in each of its parts, all finite parts are infinite. Finity is simply an aspect of infinity, and infinity is simply an aspect of finity: Finity and infinity are integrally related. From an absolute viewpoint, mainset and subsets are one ... they merge transfinitely to integrality.

As we become aware of the transfinity of existence, we become aware of ourselves as transfinite beings.

How can something finite be infinite? If something comes to an end, it comes to an end doesn't it? Yes, finite things do begin and end, but they are expressions of an infinite substratum which doesn't begin and end. Everything is of this substratum and always remains so.

Each moment is infinite and eternal ... and man lives eternally, moment by moment.

As evolutionarily important as knowledge of fire-making, is knowledge of transfinity. The former helps man to survive physically, and the latter helps man to survive mentally and spiritually.

My annual predictions will be so worded that they will help people to see themselves as they are now, as well as how they will be in the following year.

It is inevitable that predictions will influence the thinking and behaviour of those who read them or listen to them. Predictions are, to some extent, self-fulfilling.

Socially and psychologically, predictions are part of the process of self-knowing and self-realisation.

In so far as a predictor is believed and in so far as his predictions are self-fulfilling, he becomes (de facto) a leader of opinions, attitudes and social action.

As a predictor has a de facto social leadership function, he should make his predictions with due regard to their ethical, political and economic implications. However, he should not sacrifice truth to such considerations.

In so far as a predictor realises impending changes of opinion and direction, he may seem to be biased as to the now ... but he may well not be biased as to the future.

To what extent should (and can) the predictor allow personal bias to influence his predictions? He should ensure that they do not detract from the accuracy of his predictions. Otherwise, there remains the question of presentation.

The mode of presentation may dispose people to action, as well as expectation ... and, here, the predictor's editorial skills come into play.

Why do we differentiate? We differentiate in order to understand that which we differentiate. What do we seek to understand? We seek to understand the Absolute ... that is, we seek to understand existence and ourselves.

When we are young in understanding, words come to us like bullets. Later, we find that they are only bits of understanding which get woollier and more ambiguous as we age ... and, like threads, we weave them and make patterns of our own which others can only partly see.

Existence is absolute and everything is described in terms of everything. Existence is a tautological 'bale of wool', from which we each weave our own garments.

How can we discover the future? What helps us is that existence is absolute and wholly in each part. If we can succeed in knowing a part (or, better, several parts) thoroughly, therein we will be able to read the future. Existence is wholly in each moment of present time. The only thing which hides the future is our ignorance of the present.

It is useful to consider God in three aspects, namely the parent God, the Absolute God, and the lone God. The parent God is the loving, caring, protective, compassionate God ... the teacher, the reassurer, the friendly guide, the forgiver, the encourager, the holy ghost and the God of the heavenly host. The Absolute God is wholly in each and all; the God of all qualities; the God for all seasons. The lone God is the absolute being which is alone upon the void.

God's all-inclusiveness creates an awesome loneliness. There is nothing else except the absolute God. God combats this aloneness by creating, of Himself, countless individual sovereign monads ... by creating a chummy club, so to speak. God's need for individual beings arises largely from His loneliness.

The lone God is the primaeval God ... the God of will-energy ... the Id ... the God of power and means ... the God of the essential living species ... the God of survival and of survivalist instincts and of survivalist abilities ... an all-powerful, prehensive, lonely being.

Each and every one of us is party to the loneliness of God: We share the loneliness of the void, in common.

We have a deep need to share our livingness with all living things, as we venture upon the void. This companionship holds us close to God and to each other.

God is more aware than the individual: God is more aware of loneliness than individuals are. He has said, 'thou shalt love the lord thy God with all thy soul, heart and mind' and, 'thou shalt have no other gods before me'. He is said to be a jealous God and this jealousy is the expression of His lonely need for our love, interest and devoted company.

When two or more are gathered together in His name, He will be with them. He likes company but it must be respectful, sincere and reciprocative company which genuinely enjoys the presence of the Holy Ghost.

If we so much stand in awe of God that we shrink from empathising with Him, we will not understand Him.

We cannot understand existence unless we understand God ... for God, the Absolute, is existence.

To understand existence, we must empathise with God: We must put ourselves in His 'shoes', so to speak.

God does not like arrogance or disrespect or discourtesy or insincerity or disloyalty. He wants us to be unique and interesting individuals but He will withdraw His holy ghost presence immediately if we take liberties and if we harbour unworthy thoughts.

God does not like being snubbed or ignored: He can't enjoy good company and warm friendship if we snub or ignore Him.

If we act purely in consonance with His will, He is happy for us to help Him ... but He will react immediately against any usurpation of His godship.

We may be assured that God will do nothing to increase His loneliness. Those who are His friends will remain His friends. In so far as we love Him and are loyal to Him, He also will love us and be loyal to us ... and physical death will in no way interrupt this friendship.

He is grateful to share awared-presence with us, to mitigate the awesome tedium of the void. But so few of us dare to approach Him, for we are in awe of Him. And so many of us scoff and deride and blaspheme. Can we not make a better effort to be worthy of His friendship?

He opens His heart to each and every one of us ... and no intermediaries are required: He is our loving Father and Mother ... and He is happy for us to come close to Him and to be with Him.

Angels are those who have come to Him and stayed with Him ... and keep Him company. You also will be welcome, if you truly love Him.

It is the loneliness of God wherein and whereby Re is most human, for here He has a need. He who is all existence and is all quality and is all-sufficient, has a need. Incredible? maybe, but it is true.

The love and comfort, which a child has of toy bears and cuddly dolls, is very close to the love and comfort which God has of us.

God alone on the void is very close to the child alone in bed in the dark. There is nothing more basic and more real than the need for love and companionship in the dark unknown.

God is no different to us: God is us: God is wholly in each one of us.

If we love and comfort Him, He will love and comfort us.

We need to draw close to Him and to know and understand Him ... and then our fear and awe will subside, and we will have faith and trust in Him ... and we will know that everything is alright. Then we can cuddle up to Him as if He were a teddy and we can also be teddies to Him.

To realise that God is wholly in each of us, is to realise that love and respect is due from us to the God within each other person. If we don't show this respect, we cannot draw close to Him in friendship. He knows us by the way we treat other people.

He does not ask us to condone poor behaviour in others: He only asks us to respect the God within each other person. To treat another person badly is to treat God badly.

God is not into judging: He is wholly in each person and He assumes the responsibility for every person's thought and deed. As He does not judge, should we judge?

Judges are of society, and they judge society on behalf of society. Judgement is a social function and not a spiritual one.

The void sucks the energy of God, as He gives of Himself ... and He expands His universe ever more extensively upon the void ... and He is infinite and His being and powers are undiminished.

As God is wholly in each of us, we should not think of Him as different from us ... a more wonderful realised version, but not different. We have our needs and He has His needs; we have our likes and dislikes and He has His likes and dislikes; He has no form but He has all forms ... and He seems very human.

We need to make, of ourself, a nice warm friendly cuddly place for God ... and, sure enough, He will be there.

As God is wholly in us and as He creates Himself, we create our own God: We write our own 'God ticket', so to say.

We may fairly impute human qualities and feelings to God, for He is wholly in us.

As the Absolute is wholly in each person, it must be exclusively in each person ... for an absolutely whole presence permits of no exclusions.

As to the void, is it of Him? It must be, for God is all there is. Does He create the void? As God is all and creates all, He creates the void.

It is not for me to judge other viewpoints but, by inclusion or exclusion (from this network) judgement may be judged (by others) to be implied.

Viewpoint A may invalidate viewpoint B only if A evokes disbelief of B or reduced interest in B. Validation is a function of belief and interest.

For their validation, predictions should evoke interest and belief.

Predictions must be understandable, otherwise they cannot evoke interest and belief.

Predictions must be relatable to the personal life or experience of readers/listeners, otherwise they cannot evoke interest and belief.

Predictions must rest upon a successful past record of accuracy, otherwise they cannot evoke interest and belief.

Predictions must be successfully communicated to the public, otherwise they cannot evoke interest and belief.

If predictions are repugnant or repulsive, they cannot evoke and hold interest and belief.

The void is a void of time-space, and the future is a time-void.

God needs our company, as we journey together into the future time-void.

As we journey together into the time-void, we create our future together. Creation of the future is a cooperative effort of all living beings.

A major justification, of the existence of sovereign monads, is to assist in the creation of the future.

As, historically, we have prehended our way from past to future, perhaps we shall continue to prehend our way.

We (existence) are a prehensive creature and we will not be denied our being: Our prehensive being is eternal.

As we prehend our way, we create our way: Prehension is creative.

As we contemplate the future time-void, we may ask ... 'what do the vectors collectively indicate as to future?' or 'what do we want to do in the future?' or 'what shall we do in the future?' or 'shall we change our form in the future?' or 'do we grope prehensively here or there?' or 'who or what do we follow?'

All reason and search ought to follow faith, not to go before it, nor to break in upon it.

Prophecy without grace is of no esteem.

As the Absolute knows itself, it creates itself.

The truth of the spirit is known of the spirit and the truth of the mind is known of the mind.

Heaven is by teaching and instruction and by many lives.

The Lord God says ... 'my name is love and my name is compassion and my name is righteousness'.

Those of Heaven are as children without guile: They smell the Mother's scent and draw near: They feel the warmth of Her love and come close: They hunger after Her as a child hungers for the breast.

Envy not the sinner for his ways are dark and full of torment.

The Lord says ... 'never cease to call my name, for my mercy and love do not ebb and they are unceasing'.

The Lord says ... 'ask not who shall lead you for I do lead you always'.

The Lord says ... 'every moment is full of meaning and you can not advance more quickly. You come full speed to the gate: I am your steed and your groom and your gateman. Verily I sit beside you at the gallop and your steed shall not stumble and you shall not fall'.

The Lord says ... 'every suffering I multiply unto myself and magnify it an hundredfold, in order that I may suffer in full righteousness. Think you that I sit ... a callous diamond upon a heartless throne?: I am not such'.

The Lord says ... 'you would not know me without conflict ... nor reach your love to me without conflict. The love of the outgoing is born of conflict and so is conflict rampant even up to the gateway of the heart which is the gateway of Heaven. Rest and comfort have their season but of these wisdom never came: Nor can fine steel come without duress'.

Christ said ... 'therefore all things whatsoever ye would that men should do to you, do ye even so to them: For this is the law and the prophets'.

For the Father's sake and for the sake of your own soul, do even more for others than you would have done to you.

Each of us is doing the business of the Father, directly or indirectly ... knowingly or unknowingly: We are all His agents.

All creations are of the living God and all creations live.

Do not seek to puff yourself up and to be more, of measure and value, than you are. Be modest in all things. Do not praise yourself, but seek after righteousness.

A person, upon the spiritual path of righteousness, will know the right action, as coming from the voice within.

Christ said ... 'For what is a man profited, if he shall gain the whole world, and lose his own soul? For what shall a man give in exchange for his own soul?'

A person cannot serve both God and mammon: The way of right action positively requires the seeker to do the Father's will ... always!

There are no heroes on the spiritual journey: We all are climbing the mountain and we all reach the top.

Everything in creation is perfect ... and nothing but perfection may come from perfection. Nevertheless, each person judges things to be either good or bad. This seeming conflict, between oneness viewpoint and individual viewpoint, is the paradox of judgement. .

Judgement, criticism and the provocations of conscience, are powerful and valuable initiators of change.

To all those born of woman, the Father-Mother says ... 'have faith for I shall not desert you'.

The Lord says ... 'though you fall ten thousand times, I shall lift you up and up until you also come in the gate of Heaven'.

The bird-calls are there to comfort Him in His loneliness upon the void ... and the sounds of the surf and wind in trees ... and music ... and light and warmth and colours, shapes and beauty ... and the love of men and women and of children and of animals ... and all manner of scents and tastes ... and all these, His comforts, He shares with us, for He is one with us.

The Lord says ... 'remember my love and my word and my truth, for I do love your soul as my soul, for in so much as truly it is mine own soul. Therefore, abide in love and faith: My blessing is always with you'.

One's future self is like a loving elder brother, reaching to you from the future ... and giving light where there is dark and understanding where there is confusion: One's future self is a guide and comforter.

Shame is what you feel when you face God and you speak to Him about something dishonourable which has happened.

What relevance do matters of faith and religion have to prediction science? Prediction science needs both qualitative and quantitative inputs: Matters of faith and religion are necessary qualitative inputs.

Our species is integral with the Absolute (existence). The Absolute is wholly within each of its parts and wholly within our species. When we consider chaos, we consider ourselves ... and we see patterns emerging from chaos, these are of ourselves.

The propensity of chaos to order is a perceived propensity. It is our species which creates the ordered patterns which emerge from chaos.

Order is the creation of our species.

Order is a function of our species.

As existence is essentially qualitative and cannot be fully encompassed in quantitative terms, the inputs of prediction science must be both quantitative and qualitative.

Except for a limited range of phenomena, attempts to predict on quantitative data alone are likely to fail.

It is important to remind ourselves continually that qualitative data cannot be translated into quantitative data.

Humans can process qualitative data, but such data cannot be satisfactorily programmed for computer processing.

Reductionism is the analysis of systems, in terms of their constituent parts. Such reduction usually involves some loss of the qualitative aspects of the whole.

During analysis (reductionism), some or all of the cohered quality of the subject is decohered and released into ambience.

Analysis usually involves loss of quality of that which is analysed.

As existence is absolute, all data is essentially tautological ... and insightful understanding calls for qualitative assessments which employ a limitless range of subtleties, which merge and intermix like an organic living thing. Except as to a small aspect, existence does not lend itself to reductionism and computerisation.

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