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 Chapter XI THE PRINCIPLE OF WAITING IMPULSE CONTROL There is nothing future that will not eventually become present. All of the future can be known if we but wait and see. Contrasted to present reality, futurity has a separation period of time between events. These periods necessitate waiting before that future reality becomes present reality. In prediction the future, we must also be aware of the waiting periods, necessary before experiencing the future, as we experience present realities. The future must be waited for. As we grow up we gain a longer span of attention. Children have a fleeting attention span and can wait for withheld rewards for only moments. Adults can, in some ways, wait for rewards that extend beyond their lifetime. The ability to wait and to pay attention to facts for longer periods of time enables us to view and learn about our future. In the discussion of the artificial future we learned that a person's need for a future cause him to assume one in order to facilitate present action, which suggests that if we hold off longer before taking action, we will learn the true future. The greatest aid to prediction is the ability to withhold our impulses. Impulsive action and the constricting effect of the six modes will distort (if not totally block) what we could know of the future. WAITING AND THE STIMULUS OF THE FUTURE If a person acts out of present circumstances observable to all, then to those onlookers what one does is a natural reaction to obvious conditions. However, if one acts out of some knowledge of future events which are not easily seen, then his activities seem incongruous to the "obvious" conditions that prevail. An example of this is a familiar Bible account of the building of the Ark, and Noah's call to do so. Here we have a man engaged in a vast project, building a large barge, which, if built near an ocean would not seem strange. But the reaction of the neighborhood suggests the nearest body of water must have been beyond practical means. Because of this, the community laughed and mocked his efforts, calling Noah "crazy." From their point of view it was natural to believe that the man and his project were deserving of their ridicule. If they had been "tuned" into the oncoming flood as Noah was, they would have been so busy building their own arks they wouldn't have had time to make sport of Noah's. The obvious conditions to the average onlookers suggested that there was certainly no need for such and expensive "hobby." Are we motivated out of present stimuli or are we motivated out of an awareness of future conditions and events? Often the best way to study the answer to this is to view it against a backdrop of its opposite. But what is the opposite of action prompted out of the future? In order to clearly discuss these two concepts of motivation we have to define and name them. Procrastination is to put off action for some future time. But what Noah did is the opposite--he put off his daily routine and immediate needs to embark upon his "folly." He waited until the Ark landed on the mountain top before he resumed his daily routine of living. Noah postponed, or suspended his interaction with the present and was stimulated by the fact of a future flood. Oftentimes we must wait awhile before we resume our regular course of activity to, respond to a future condition. We wait, meaning postponement of action, on the other stimuli. Waiting is like procrastination in that it defers action. However, procrastination put off present action required for the future, and waiting defers present motivations to respond to other stimulation of DMP and the future. When we act upon future conditions we wait upon present conditions. Our immediate drives and impulses are delayed so we can respond towards the future. Without some degree of patience we could not deal with the future at all. The impatient person gives in to the moment and will not wait. The prompt person does not procrastinate, but as early as possible gets ready for the future. The prompt person prepares things long before the crush of the deadline forces him to do what could have been done long before. DISPELLING THE ARTIFICIAL FUTURE Previously discussing the artificial future we linked the basic drives and motivations of man's behavior to generating a "future." This appears to contradict that statement if we fail to look at the reverse effect where the future acts upon our motivational system. Now we say that our ideas and thoughts of the future restrict and channel the motivational system. Waiting implies a holding back in order to accommodate a response. If we acted only out of a stimulus-reaction behavior we would react only to the input of our five senses. But we act according to our ideas of the future experience and memory. In the complex brain and within the consciousness of the mind of man, behavior is contingent upon what is known. Civilization is directly related to what a person knows. In the artificial future knowledge is so important to motivation that the mind will generate a substitute knowledge to allow pent-up drives and motives to follow their course. Even though false knowledge (or artificial knowledge) of the future delays the problems of living until we run headlong into reality. The artificial future is an elaborate type of procrastination-- procrastination because we are unable to wait for the actual future. If we unable to defer action of the type stimulated by present conditions, drives, motives, the future becomes more difficult to predict. Being able to endure expectations and anticipation is directly related to our ability to predict and foretell the future. Therefore to gain a deep foreknowledge of the future we have to understand the principle of waiting and deferring basic drives. FOREKNOWLEDGE AND KNOWLEDGE OF THE FUTURE Previously we have not made any distinction between 'knowledge of the future' and 'foreknowledge.' Indeed, a sharp distinction was not necessary. But with the present discussion it is appropriate to point out the difference. Simply, foreknowledge is not mere data, but it is embodies at the same time the 'application' of that knowledge of the future to the present. A knowledge of history is useless unless we can apply it to the present. When we can relate history to the present it becomes 'experience.' Likewise, knowledge of the future, when applied to the present, becomes 'foreknowledge.' This is the ultimate aim of anyone who casts himself adrift in the ocean of the future. When we combine experience and foreknowledge, we enter the dominion of wisdom. Wisdom is the ability to apply history and futurity to the present. CONSCIENCE AND WAITING None of us want our impulses to get out of control. We have learned by sad experience that to act rashly will produce unwanted results. We want to do things in an orderly and profitable manner so that we can be successful. Organizing our behavior results in obtaining the objectives of our impulses. This paradox of restraint is largely the result of learning from the occasional flights of wild unrestrained activities we all have experienced. We learned that we must temper our actions to prevent waste and possible danger. Conscience, like religion, is word charged with high feelings and sentiments. Self-control and its mastery is a worthy goal. We admire the people who have not only themselves under control but who can also withstand all manner of temptations that prostitute honor for immediate sensation. Although ethnic and its theory is not the purpose of this book, certain aspects of our study of the future make it necessary. The principle of our study of the future make it necessary. The principle of waiting will take into account the above ethical and moral implications of impulse control by allusion. We do this because the future act as a modifier to our impulses and motives much the same way as our conscience; conversely, the artificial future we generate is influence by conscience and self-control. It is impossible to have self-control or conscience with out some idea of the future! The futures propounded by the world's various religious reflect this quest for control in their percepts of conscience. The kind of future we conceive or perceive will qualify and define our conscience. All the various forms of self-control and moral judgment are based upon some conception of the future. If we block the future from our minds, then we paralyze our self-control and our conscience. People don not want to think of the future because it reminds them of the consequences of their actions. Conversely, a "bad conscience" makes thinking ahead of prediction difficult, especially when the future touches untactfully upon areas where our conscience is sensitive. RATIONAL FOR WAITING AND IMPULSE CONTROL As we learn more and acquaint ourselves with Futurlogics, we begin to realize that there is a reason for impulse and motivation control. Essentially, the reason we should delay action is to wait for the opportune moment when action is the most beneficial to all concerned. What ever our definition of success, we all desire to succeed. We want minimum input for maximum output. We want the most economical means to success. An example which illustrates this type of economy is seen in times of planting seeds. If a seed is planted in a seasonal climate then to plant too soon may result in the seed freezing before it cn germinate. If planted too late, there will not be enough of a growing season to allow full maturity as the plant develops. Then we miss the reward of fruit or flower. Some things are not to be done until the time frame arrives that favors the contingency which will assist the seed, or project, object, goal, etc. To achieve full fruition. Timing of acts is critical. When we have this full sense of timing, we will know the full meaning of the term "waiting." Economy and efficiency are the guideposts along the path that waiting will take. Brute force, if applied with minimum knowledge, will achieve effects, but it is doubtful that it will give desired results. Waiting sees a constant relationship between intelligence and brute force. When brute force increases the intelligence can be diminished proportionately; likewise, if intelligent application of minimum force is applied with foreknowledge, then results are naturally accelerated without a constant surveilence of the ongoing endeavor. Pure intelligence can be a force of itself. Brute force is impulsive, and intelligence is waiting for the optimum time. Brute force is always wasteful, therefore the sign of intelligence is economy and efficiency. PROCRASTINATION IS AN EXCEPTION If we wait to respond to a future requirement, then we are procrastinating. If we want to act upon DMP, then we are procrastinating. If we put off needful acts, work, duties, etc., to indulge in present impulses, then we procrastinate. Waiting for the right moment to respond is good if we do not defer needful action on important matters. Procrastination is generally viewed as a fault; it is seen as detrimental to well-being. The exception is when we are procrastinating against a premature response to motivations originating from the future, or if we are timing a present action relative to DMP. Then we are procrastinating for a good reason. In this case, procrastination is a tool rather than a lack of motivation to act upon the future. This is not true to its traditional reputation, but helps us to contrast our present study. Therefore, even though it can be a positive technique, we will generally accept the common usage. Both techniques of procrastination and waiting can be worked together to time activity relative to the present and guide it for the future. action in harmony with survival and progress are the most fundamental of all goals, we can say that procrastination is deferring long-range goals in preference to short-range goals, while waiting can be termed as a deferring of short-range goals to accomplish long-range goals. Every act should be a result of balance and timing between waiting and procrastination within the sense of futurity. PREDICTION GENERATES THE ACTIVITY OF WAITING By prediction, we become aware of the future, and as we become aware we can see the need for waiting and not simply reacting to present stimulation. If we, as human beings, had no future at all, we would wait for nothing. We have made the careful distinction between "knowledge of the future" and "foreknowledge." Prediction produces knowledge of the future, but to arrive at foreknowledge we must know how to apply that knowledge to the present. Waiting for answers is a discordant and anxious occupation, but true foreknowledge generates no discordant relation with the present. When we have foreknowledge, we have no waiting. If we must wait, we must do it in the form of perfect timing of activity in order to bring about optimum results and expectations. This kind of waiting can cause DMP and from that we obtain a vision of the future. THREE FORMS OF WAITING We wait to produce or we wait to experience. We can make the future or we can "wait and see." Planning and the activity of planning reduces the tension and anxiety waiting produces. Preparation and the activity of preparation reduces the tension and anticipations of waiting to experience. If we do not have foreknowledge, we then must plan, prepare, and orient ourselves to meet the future. When we deal with these subjects later a more in-depth descussion of them will be undertaken. The important thing now is that we understand the dividing line of control. If we have limited power and resource, then there is a point at which we stop waiting to produce, and wait to experience. Planning is organization that creates a future. Preparation is organizing ourselves to meet a future that we cannot change. In both of these activities we use the prudence of waiting until the time is ripe for our desires and hopes to be realized. The third form of waiting is the waiting to predict, foretell, or prophesy that prevents the generation of an artificial future, so that we can either wait and experience the future, or we can wait through Futurlogics for DMP. PERCEPTIONS OF IMMEDIATE REALITY Perception of immediate reality is modified by the different conceptions of the future such as might be encountered in the artificial mode. Previously we were cautioned that these conditions might affect our perception of the future. Immediate circumstances tend to color our attitude and perspective, and give us bias. Usually what is around us is what we think about, and what we think about is what we use as parameters of thinking about the future. Essentially, this is what was propounded in the natural future or the observational mode. It leads us to interpret the future in like terms--the future is seen in the same tone and color as the conditions of the moment. DMP allows us to see ahead as directly as possible without the distortion of a mode. DMP isolates from present influences the terms of the future itself, so that the intuitive parameters of the future are the descriptive language of the future. The future we know or believe will and can affect our percept of futurity. Only pure DMP will bypass this effect. We may experience some preliminary distortion of the future with imperfect DMP, but the ideal must be sought. If the future is seen as Utopian, then we have the necessity to endure the present. The lure of future bliss draws us, making the present an obstacle to achieving the hoped for "Golden Age." The opposite future is a holocaust of doom. This outlook causes the present to be extolled. Here, we are distracted from the unpleasant future by the importance of immediate things. We enjoy everything within sensory limits. The moment is savored and the future ingnored, "Eat, drink and be merry, for tomorrow we die" becomes the watch-word. These are both extreme views. A grading of slighter degree may be more suitable. The general rule, however, is instructive. If we are utopian, then we look at life in a detached manner. The immediate is endured because of the comparative effect of seeing the present against the backdrop of the brighter future. On the other hand, if the doom ahead causes the moment to be accentuated, the future becomes an abstract for dreamers or doomsayers who preoccupy themselves with the world of NOW. Such materiality is common in these days of cold wars and international distrust. Conversely, it will be observed that the materialistic person will deemphasize the future. Any form of waiting will be weakened because the future is not esteemed as is the immediate. The utopian person who is seen as moral, having character that withholds present enjoyment wo future reality will not be lost, will be enabled to wait so he may eventually enjoy the fruit of his labors. Such persons are more future minded, and think more prospectively than the materialists. Waiting, then, is the activity caused because we hold values of futurity as a par to the material realities of the present. We would not wait unless we valued the future in some way. The intensity of waiting is due either to how much we actually know of the future and/or how much we value what we acknowledge the future to hold. A knowledge of the future will motivate us either positively or negatively. Since it is impossible to act except in the present, a knowledge of the future can only modify activity towards the present. If knowledge of the future produces the tension of waiting, then the activities that relieve this are designed to either change the future or change oneself to meet a future that cannot be changed. Preparation is a systemization of the approaches to the present where we are able to change ourselves to meet unchangeable future events or conditions. Planning is the approach to change the future. It is difficult to know the future without the ability to wait. Waiting is patience, umpulse and appetite control, fasting, conscience-- all these make prediction easier. The ability to endure "the wait" enables us to see the future in more ways than one.