FUTURLOGICS a system of prospective thinking:by james n. hall COPYRIGHT © 1983 BY JAMES NORMAN HALL ---------------------------------------------------------------------- No part of this book may be used or reproduced in any manner whatever without express written permission of the publisher ---------------------------------------------------------------------- Printed in the United States of America SELF TEACHING PUBLICATIONS WEST JORDAN, UTAH 84084 USA Previous Next Table of Contents of FUTURLOGICS
THE ASSUMPTIVE MODE What we have discussed so far has been in the arm chair of our living room. We have not really come to terms with the real world. The need and demands of material necessities force a need for certainty. Life goes on regardless, and we often must live and act with inadequate knowledge of the actual future. * *The term actual future refers to the future we will eventually experience both mentally and physically. We must learn what to do in the face of such ignorance. In a dangerous environment ignorance is a special problem. Doing the wrong thing would lead to disaster. But what happens in a relatively save environment? A mistake is simply a mistake, and not a dangerous error of judgment. Action without some kind of notion is impossible. Action must be pointed toward some goal, real or imagined. Truth guarantees favorable results. In every case when we act upon the truth things go as expected. It would be nice if we could always wait until everything has been proven true or false, but time and circumstances never present themselves so handily. We often act upon unproven data. Action is basic to the conception of this mode and future. Action upon the proven and certain presents no problem. But what about action based upon assumptions? Action is generally prompted out of commitment to and idea or and ideal. Such commitment is the end of further deliberation. Action then becomes a form of limitation of the thought process, since it is difficult to "think" and "do" at the same time. Action in the assumptive mode of approaching the future is then seen as a cycle, producing that part of the thinking we put aside as foregone conclusions. We need only to observe the difficulty encountered when we try to change the mind or the course of action of a committed person. First he must be persuaded to stop the ongoing action prompted by his commitment before he is able to change his course of direction. The totally committed person has stopped thinking or else he uses only a part of his mind which is necessary for him to continue his pursuit. Prior to commitment is decision. Decision produces anxiety, as they are limiting. Decision would be unnecessary if there were no limits ever placed upon us. but because we are limited, we must decide where to stop and when to go. To act upon thought we have to conclude or condense deliberation to a point at which we are motivated to act. Often in the face of poor information we assume things just to expedite thought, or to simplify conclusions. Action in progress rarely is a time of deep meditation. We wait for times and places free of action to begin such deliberations. Action, by its nature, is not conducive to thought. Since assumption is a trick we use to expedite thought or to begin or maintain action, assumption can be a superficial means to allow thought, as when the researcher or scientist assumes certain theories in order to prove them. Otherwise, he might continue waiting for conclusive evidence which may never come, except by trial and error. Because assumption can be taken as a means to continue thought, assumed "facts" assist us to keep the ball rolling, as it were, in certain speculative developments. If we accept the saying "what you don't know won't hurt your" as true, then ignorance is safety. We might justify not waiting for the facts by saying "a little assumption is not dangerous." But the proper wait only hurts ignorance. Waiting is investigated further in chapter XI. The cycle generating the assumptive mode of approaching the future starts from a motive, or drive. These motives initiate commitment to some imagined or subconsciously generated condition, event, knowledge, or notion. This, in turn, prompts action which meets experience. If there are no contradictions to assumptions, then further assumption continues the action. If this cycle of assumption is used to view the future, the future seen might be called the Artificial Future. The artificial future is influenced by the things that motivate us. If we did not have an artificial future we could not act, except when the truth was known. Because truth is sometimes absent, the artificial future is a substitute for the truth, and it exists until it is revealed as false. The optimist and the pessimist reflect different styles of assumptions in their views of the future. The artificial future of other people is noticed only when it conflicts with our own. Therefore, it may be largely unnoticed and often subconscious. The only one who would not have an artificial future would be God. If God has a perfect foreknowledge, assumptions need not exist in His approach to the future. Our lives are built upon concepts of the future that later may become irrelevant to new conditions. No matter how perfect our dream worlds might be, the hard, cold realities often wake us to the actual future, and when it becomes real and present we are tossed between a rock and a hard place, seeing our assumptions exposed. This constant disillusionment drives the process of belief in the imaginary future to the subconscious level. Our imagined futures, driven underground and dealt with subconsciously, produce the mode that generates the artificial future. CALAMITY REVEALS THE ARTIFICIAL FUTURE How do we know our artificial future? We need only interview the victims of a drastic life-changing event to find that it exist within us. Earthquakes and hurricanes interrupt what we supposed our future to be. They reveal to us that what we believed to be the itinerary of future events were only hopes. If tonight the inside of the earth were to burst like an egg, all our assumptions would be of no consequence. Doomsday talk has been around for ages. It does not alarm any experienced historian. Yet the point we silhouette against all this is that we live by assumptions so common they are taken for granted. During changes we become able to discern between delusion and illusion recognizing them for what they are. Our assumptions are not a logical choice, but they are a subconscious process, born of our culture, and bred in particular societies. When we visit other countries we are aware of their assumptions because they are strange to us. They conflict with our own. Also, the shock of living in a new culture often opens the mind to the artificial future. IT DOES NOT MATTER IF WE CAN OR CANNOT KNOW The position of the skeptic or the agnostic is that we can't know anything of the future because it is beyond our senses and therefore does not exist. This claim takes us to a point where anything that is future is a product of assumption and belief. The difference between the artificial future and the imaginary future is this: when we are motivated to act upon the imaginary future it becomes the artificial future. Also, the artificial future is largely a product of the subconscious mind and the imaginary future is of the conscious mind. The deciding factor is the principle of action. Skepticism has never built anything, created anything, dared anything, but waits for "George" to do it. Before we allow the negative process to operate we must give creative thoughts dominance. The absolute "knowability" of the future doesn't matter, because either we know the future, or we must come up with a reasonable substitute. We cannot act without some kind of "future." WE MUST BE PURPOSEFUL AND ORGANIZED It seems we can't tolerate lives that have no purpose or direction. Why is this? It seems to be INSTINCTIVE. Maybe our sense of economy places us in a position not to waste the time we have. We live approximately seventy years, and we don't want to do anything that is not fulfilling. Purpose contributes to the quality of our lives. For better or worse, act we must and act we do. Organization and quality are byproducts of purpose. PHYSICAL LAW DEMANDS DIRECTION AND PERMANENCE Time is relative motion compared. It is contrary to the laws of physics that all things move in all directions at once. A body at rest tends to remain at rest and a body in motion tends to remain in motion until an outside force changes its direction. We are in motion, and it follows from the above law that we have direction. If we had a perfect foreknowledge we would be able to move in the temporal environment in complete harmony to all other things in the physical environment. Selecting goals and objectives and having means to fulfill them would be second nature. Our motivational system would have perfect expression. But we are born nearly void of knowledge and practically powerless to express it. THE BODY AS A BASIS OF PREDICTION From birth to death we should be increasing in our knowledge (and foreknowledge). But during the time of growth our body will remain essentially the same. Through one person may be more educated than another, the motivations of people are essentially the same. The fact that we can make a systematic science of psychology is offered as proof. We all have the same biological makeup. The main difference between the retarded and genius is his intellect. Our motivational system is similar even though the intellect may vary. Our appetites and desires make us able to sympathize, if not empathize with our neighbors' failures and successes. Our motivational system operates with or without knowledge or foreknowledge. No matter how educated we become, we still get hungry and thirsty. Our body acts, interacts, and reacts; therefore, the body is the foundation of the modal division of the future. This substitute future is created because we are deficient of a real one. The prosthesis here is similar to the production of an artificial limb or organ. It is substituted to expedite "normal" living. The prosthetic future we are discussing here performs the same function as the artificial eye, but it suggests more than this, as we shall see as the chapter develops. We have an either-or situation. Either we know something about the future or we know nothing about it. The philosophy of Futurlogics takes neither position, but says that knowing does not matter, because everybody has a "future." True or artificial, it makes no difference, because we act and use these futures either because they are true or because we take them as a substitute. This makes the investigation of man and prospective thinking continuous and systematic. Everyone has an artificial future of some degree. We constantly act upon assumptions either consciously or subconsciously. It is a daily event to have these assumptions revealed as such. The old gentleman who said the "future ain't what it used to be" said it for all of us. The process of revising the artificial future is a painful one, as seeing the economic future eaten away by inflation and the diminishing prosperity will testify. Revisions and updating of the future certainly occur so much we no longer pay any attention. Portions of the artificial future are sometimes made conscious, but these fringe experiences do not destroy the continuous nature of the future. We find a constant flip-flop between the futures. If we act upon the percept or thought, then we act in the realms of the artificial; if we do not act, but only think about acting, the future remains imaginary. The indecision as to where our percept of the future belongs is the beginning of conscious understanding of the divisions of the future and the definition of Futurlogics. Futurlogics is a mode in itself, but it is intended to point us to an eventual encounter with the true future. SUBCONSCIOUS GAMBLING The calculated risk, the wager, the bet, the dare, the "I'll take a chance" are conscious manifestations of the subconscious workings. As long as we believe we are safe and secure, the artificial future remains below the conscious. If the action prompted by one percept of the artificial future is deemed dangerous or extraordinary, then consciousness is brought to the fore. Every one takes a chances--not just on cards and dice or race horses, but subconsciously. Many times it takes a lifetime to discover we assumed things would happen or had "feelings" which are no longer appropriate. The artificial is subconscious gambling. People who wage or bet frequently are bored with life and seek to spice up the commonplace. The gambler gets his excitement from the value of the wager. Events become interesting not for their own sake, but for the hinge on the turn of events. Those people who are emotionally anesthetized by the commonplace like to tease their artificial future to get more feeling out of the usual because the lack foreknowledge. UNDERSTANDING THE ARTIFICIAL FUTURE How do we understand the subconscious? Since the motivations and drives that urge us are mostly unconscious process, this means the artificial future develops below our awareness level. Some might say that we cannot understand it because of its internal nature. But since our actions are the result of these subconscious drives and motivations, understanding comes within the parameters of behavior. Therefore, the artificial future will be best studied from a behaviorally defined system. One person deals with the future by not thinking of it at all, or so he reports. At first this sounds like escapism, but upon further analysis, it is quite appropriate. What he means is he doesn't consciously think of the future. He goes to work, buys a new care on time payments, shops a the grocer's for two weeks a time, borrows on future earnings, goes to sleep at night, buys insurance policies, plans a big fishing trip and sets his vacation schedule, phones ahead to make reservations, weeps a funerals, saves money--all this, and he doesn't think of the future! But his behavior says that all he does has a prospective dimension that extends into the future. We can map his futures by his behaviors. The conscious mind deals easily with the observable, but fights to deal with intangibles. When we study the future--especially the artificial future--we must suspend conscious logic and be able to turn it off and on as required. DMP is part of this ability. Understanding our motivations will be a key to this subconscious future. We have a hierarchy of drives and motivations. We cannot be hungry and satiated, tired and energetic, sexually attracted and repulsed all at once. There is and order to all our urges and it is rare to have them hit all at the same instant. We have schedules and habits that give these body functions their turns. This may mean that the artificial future may have a schedule and a routine also, that dovetails into the other. Every organ of the body hues and tenors the behavior and thoughts of man. The brain is an organ containing a force to act also in itself, consisting of feelings, sentiments, will, and the higher emotions of love, trust, giving, etc.. These higher motives do not always work in harmony with the appetites of the body, and discordance produces the conflicting drives of fatigue or guilt. The artificial future is shaped and generated from this interaction. We can put off drives and wants and needs for varying lengths of time--some extended beyond the life span. All this shapes our individual artificial futures. The greater our control of the drives that move us to act, the easier it is to see the artificial nature of these "futures." In ancient days, prophets fasted to learn of the future. This may be described in the terminology of this book as subduing the artificial future in order to make it easier to learn what will truly happen. If we remove the causes of the false future we can think more clearly and wait for the truth. The value systems of men, indeed, there very consciences, spur them to action. The conscience has be traditionally at war with the body's needs. Fasting will allow the artificial future opposed by the conscience to attenuate. This denial may have been the genesis of the world's religions, since they mainly deal with the future as "afterlife" ignoring personal needs which cause assumptions. THE ARTIFICIAL FUTURE MAY APPROXIMATE THE TRUE FUTURE It may be that someone will generate in the subconscious mind as artificial future that is just as good as the real thing. We are now trying to make artificial hearts that rival the actual heart. This rough comparison shows a possibility that the artificial future may approximate the future so exactly that it is as good as true. If the future is discerned by DMP then we tell the difference between a good imitation and the genuine. Precognition is now under investigation in the laboratories. DMP and precognition may be the same thing. While we leave this an undetermined and an open issue, as there are great arguments attached to the possibilities. Whether DMP is insight or abstract thought does not matter to the system of Futurlogics, because either opinion should be productive of a clearer view of the futures of man. DISCERNING THE MODE Introspection may reveal some of the artificial future, but such a sustained analysis produces anxiety. Reprocessing of foregone conclusions and 'proven' assumptions is disturbing. To the subconscious everything is true, and it acts accordingly. How much of it is take for granted and never brought to light? The artificial future persist because men do not like to change. Change produces anxiety. They ultimately try to arrange everything within to match the status quo. If you change a man's artificial future, you change the reasons that motivate him. This future is meshed with everything that motivates mankind. It is the deepest rooted. The collective nature of the artificial future makes this revealing even more difficult. The culture in which we are raise as children also assumes a future to facilitate the aims of that society. To change the artificial future of that society can bring one into conflict with that society, and there are a host of great men who have met the opposition of bigoted people and not survived. The artificial future handed down from one generation to the next is the hardest to discover. In Russia, the goals of communism are taught, and sanctions for the visionary who challenges it are strict. The fact that there is an iron curtain evidences the need to confine the Russian population to isolation, because it contributes to the belief in the future the propagandist "forsee." Men always try to make their future match the artificial by engineering it to be so. The synthetic future has this effect.