401a. Light
is the appearance of electricity, which shines in the void ... of space.
b. Spirit is the essence of air which shines in
the plenum ... of Heaven.
402a. Where
there is no air there can be no spirit, and consequently no God where Heaven is
not!
b. Where there is no electricity there can be no
light, and consequently no cosmos where space is not!
403a. Heaven
is not in space, and neither therefore is God.
b. Space is not in Heaven, and neither therefore
is the cosmos.
404a. God
has His throne in Heaven, which is to say, as spirit (consciousness) in air.
b. The cosmos has its throne in space, which is
to say, as light (electricity) in the void.
405a. The
Clear Light of the Void is as far removed from God as ... the Holy Spirit of
Heaven from the cosmos.
b. The Clear Light is at variance with the Void,
but the Holy Spirit is at one with Heaven.
406a. What
began in space will end in the cosmos.
b. What began in Heaven will end in God.
407a. Light
begins in the cosmos and ends in the world.
b. Spirit begins in the world and ends in the
Beyond.
408a. The
Unholy Spirit of light shines outwardly, in space.
b. The Holy Spirit of God shines inwardly, in
the air.
409a. The
more we have to do with light, whether cosmic or electric, the less we can have
to do with God.
b. Spirit thrives where light is not and fades
under pressure of it.
410a. There
is no greater danger to life than that which, as light, eclipses the spirit.
b. To live in the limelight is to die to the spirit,
though the limelight is itself a kind of living death.
411a. Stars
shed light because they have no spirit.
b. Space is a vacuum because it has no air.
412a. The
pursuit of fame is the worst form of self-denial.
b. Those who achieve fame become as stars,
shedding light upon the world.
413a. The
light of stars, which is fame, blinds men to their own spirit, thereby binding
them to illusion.
b. Illusion is the light of fame.
414a. He
who seeks truth within his self must close his eyes to the illusion of fame.
b. He who achieves true religion, which is
experience of God, will have no illusion about the scientific basis of fame.
415a. Until
the Unholy Spirit of electricity is behind him, man will not enter into the '
b. Until men are free from the light, they will
not see the spirit in all its inner glory.
416a. To
die to the light, in order to be reborn into the spirit.
b. Those who do not seek freedom from the light
remain enslaved to it.
417a. Those
who gain freedom from the light become bound to the spirit.
b. To be bound to the self, as opposed to
remaining enslaved to the other.
418a. Freedom
is a struggle against enslavement to the other, which paves the way for binding
to the self.
b. I am not free until I have rejected the
other; I am not bound to the self until I have rejected freedom.
419a. Light
is the other which wages war against the spirit of self.
b. When the spirit of self is free to be bound
to itself, it achieves peace.
420a. Peace
is the end of all spiritual striving, the opposite of war.
b. In peace, the spirit is saved for itself and
delivered from the light of war.
421a. The
light of war lives under the shadow of death.
b. The spirit of peace lives in the Life
Eternal.
422a. Man
is by nature closer to the spirit than to the light.
b. Woman is by nature closer to the light than
to the spirit.
423a. Yet
neither the light nor the spirit are truly of man or woman.
b. For they are more of the Cosmos and God
respectively, and are therefore divine - the former negatively and the latter
positively.
424a. The
diabolic begins where the divine ends - in the heat and soul of autocracy.
b. Hence heat and soul are to the diabolic what
light and spirit are to the divine - its negative and positive poles.
425a. The
scientific theocracy (idealism) of the cosmos, as against the religious
theocracy (transcendentalism) of the spirit.
b. The scientific autocracy (naturalism) of the
sun, as against the religious autocracy (fundamentalism) of the soul.
426a. The
scientific democracy (materialism) of the moon, as against the religious
democracy (nonconformism) of the intellect.
b. The scientific bureaucracy (realism) of the
earth, as against the religious bureaucracy (humanism) of the will.
427a. The
masculine begins where the diabolic ends - in the coldness and intellect of
democracy.
b. Hence coldness and intellect are to the
masculine what heat and soul are to the diabolic - its negative and positive
poles.
428a. The
feminine begins where the masculine ends - in the darkness and will of
bureaucracy.
b. Hence darkness and will are to the feminine
what coldness and intellect are to the masculine - its negative and positive
poles.
429a. The
particle-based noumenal subjectivity of light
vis-à-vis the wavicle-centred noumenal
subjectivity of spirit.
b. The particle-based noumenal
objectivity of heat vis-à-vis the wavicle-centred noumenal objectivity of soul.
430a. The
particle-based phenomenal objectivity of coldness vis-à-vis the wavicle-centred phenomenal objectivity of intellect.
b. The particle-based phenomenal subjectivity of
darkness vis-à-vis the wavicle-centred phenomenal
subjectivity of will.
431a. Darkness
is no less contrary to light ... than will to spirit.
b. Coldness is no less contrary to heat ... than
intellect to soul.
432a. To
fall from light to darkness, and to rise from will to spirit.
b. To fall from heat to coldness, and to rise
from intellect to soul.
433a. To
devolve from the cosmos to the earth, and to evolve from the world to Heaven.
b. To devolve from the sun to the moon, and to
evolve from purgatory to Hell.
434a. The
devolutionary regression from the cosmos to the earth, as from space to mass,
and the evolutionary progression from the world to Heaven, as from woman to
God.
b. The devolutionary progression from the sun to
the moon, as from time to volume, and the evolutionary regression from
purgatory to Hell, as from man to the Devil.
435a. To
devolve regressively from dance to sex, and to evolve progressively from
fiction to philosophy.
b. To devolve progressively from war to sport,
and to evolve regressively from poetry to drama.
436a. Dance
stands to philosophy as illusion to truth.
b. War stands to drama as weakness to strength.
437a. Sport
stands to poetry as evil to goodness.
b. Sex stands to fiction as ugliness to beauty.
438a. To
dance, as light in space, but to philosophize, as spirit in air.
b. To wage war, as heat in time, but to
dramatize, as soul in fire.
439a. To
play sport, as coldness in volume, but to poeticize, as intellect in water.
b. To have sex, as darkness in mass, but to
fictionalize, as will in earth.
440a. The
scientifically-minded person dances, wages war, plays sport, and has sex ...
according to his prevailing bent.
b. The religiously-minded person fictionalizes,
poeticizes, dramatizes, or philosophizes ... according to his prevailing bent.
441a. Dance
is an idealist vice, philosophy a transcendentalist virtue.
b. War is a naturalist vice, drama a
fundamentalist virtue.
442a. Sport
is a materialist vice, poetry a nonconformist virtue.
b. Sex is a realist vice, fiction a humanist
virtue.
443a. Likewise,
in relation to the Arts generally, dance is an idealist vice, but the concerto
and drawing are transcendentalist virtues.
b. War is a naturalist vice, but opera and
painting are fundamentalist virtues.
444a. Sport
is a materialist vice, but chamber music and busts are nonconformist virtues.
b. Sex is a realist vice, but the symphony and
figure sculpture are humanist virtues.
445a. Dance
stands to sex as light to darkness, or space to mass, whereas sculpture stands
to art as will to spirit, or beauty to truth.
b. War stands to sport as heat to coldness, or
time to volume, whereas literature stands to music as intellect to soul, or
goodness to strength.
446a. Thus,
broadly, art is no-less antithetical to dance ... than sculpture to sex.
b. Thus, broadly, music is no-less antithetical
to war ... than literature to sport.
447a. The
dancer is one with the light ... of movement, whereas the artist is one with
the spirit ... of truth.
b. The warrior is one with the heat ... of
battle, whereas the musician is one with the soul ... of strength.
448a. The
sportsman is one with the coldness ... of competition, whereas the writer is
one with the mind ... of goodness.
b. The lover is one with the darkness ... of
flesh, whereas the sculptor is one with the will ... of beauty.
449a. The
artist is essentially a transcendentalist, whereas the musician is essentially
a fundamentalist.
b. The dancer is basically an idealist, whereas
the warrior is basically a naturalist.
450a. The
writer is essentially a nonconformist, whereas the sculptor is essentially a
humanist.
b. The sportsman is basically a materialist,
whereas the lover is basically a realist.
451a. To
devolve regressively from dance to sex, and to evolve progressively from
sculpture to art.
b. To devolve progressively from war to sport,
and to evolve regressively from literature to music.
452a. To
devolve regressively is a fall, whereas to devolve progressively is a rise.
b. To evolve regressively is to suffer
damnation, whereas to evolve progressively is to achieve salvation.
453a. To
fall from dance to sex, but to rise from war to sport.
b. To suffer damnation from literature to music,
but to achieve salvation from sculpture to art.
454a. From
the truths of philosophy to the fictions of literature via the illusions of
drama and the facts of poetry.
b. From the spiritual to the instinctual via the
emotional and the intellectual.
455a. When
philosophy is literary, it is essayistic; when philosophy is religious, it is
aphoristic.
b. When
philosophy is most true to itself, it is metaphysical; when philosophy is least
true to itself, it is merely physical.
456a. Metaphysical
philosophy is no more a branch of science ... than physics is a branch of
religion.
b. Yet metaphysics is the most fundamental
branch of religion.
457a. From
being transcendentalist in literature, philosophy becomes fundamentalist in
religion.
b. Hence the distinction between essayistic and
aphoristic philosophy is effectively of literary omega and religious alpha.
458a. Metaphysical
philosophy is the alpha of religion, theosophy its omega, and theology its
middle ground.
b. The ethical theology of Christ, as opposed to
the ritualistic philosophy of the Father and the devotional theosophy of the
Holy Spirit.
459a. Sexology
stands to theology as the Mother to the Son.
b. For sexology is the aesthetics of the world
and it contrasts, as woman to man, with the theological ethics of purgatory.
460a. Ethics
is concerned with how best to deal with the sexological
world from the standpoint of nonconformist purgatory.
b. How best to philosophize or theosophize are less concerns of theology ... than of
philosophy and theosophy respectively.
461a. In
philosophy, one theorizes about God; in theosophy, one practices being God.
b. In theology, one theorizes about the world
from the standpoint of purgatory; in sexology, one practices being at one with
the world.
462a. Protestant
theology rejects the world, and hence sexual aesthetics.
b. Catholic sexology embraces the world, and
hence its aesthetics of sex.
463a. Rejecting
the world, Protestant theology commits nonconformist hubris against it.
b. Embracing the world, Catholic sexology
affirms the humanist rights of the Mother, and hence by implication of women
generally.
464a. The
rejection of the world by the world leads to Heaven.
b. The rejection of the world by purgatory can
only lead to Hell.
465a. If
the world is to achieve theosophical salvation, it will have to reject its own sexological humanism.
b. Such a denial of the will paves the way for
affirmation of the spirit, and hence theosophical transcendentalism.
466a. If
purgatory is to suffer philosophical damnation, it will have to reject its own
theological nonconformism.
b. Such a denial of the intellect paves the way
for affirmation of the soul, and hence metaphysical fundamentalism.
467a. There
is no sense in which denial of the theological intellect paves the way for
theosophical salvation.
b. For even if purgatory wished to avoid
metaphysical damnation, it would not be able to affirm the will, and hence the
world, having once rejected the intellect.
468a. Having
traditionally denied the will from the standpoint of its own theological nonconformism, it would serve purgatory no good to affirm sexological humanism in the face of those who were then
denying it from within the world itself.
b. Those who rejected the world ... in favour of
the theological purgatory ... are predestined for metaphysical damnation.
469a. Metaphysics
stands to theosophy as Hell to Heaven.
b. Physics stands to chemistry as the sun to the
cosmos.
470a. Sexology
stands to theology as the world to purgatory.
b. Biology stands to technology as the earth to
the moon.
471a. Metaphysics
is to religion what physics is to science - namely its diabolic soul.
b. Theosophy is to religion what chemistry is to
science - namely its divine spirit.
472a. Sexology
is to religion what biology is to science - namely its feminine will.
b. Theology is to religion what technology is to
science - namely its masculine intellect.
473a. Theosophy
is of the Holy Spirit, and chemistry of the Antispirit
(Jehovah).
b. Metaphysics is of the Father, and physics of
the Antifather (Satan).
474a. Sexology
is of the Mother, and biology of the Antimother.
b. Theology is of the Son, and technology of the
Antichrist.
475a. The
transcendentalism of theosophy vis-à-vis the idealism of chemistry.
b. The fundamentalism of metaphysics vis-à-vis
the naturalism of physics.
476a. The
humanism of sexology vis-à-vis the realism of biology.
b. The nonconformism
of theology vis-à-vis the materialism of technology.
477a. From
chemical idealism to biological realism via physical naturalism and
technological materialism.
b. From sexological humanism
to theosophical transcendentalism via theological nonconformism
and metaphysical fundamentalism.
478a. To
devolve from the idealism of light to the realism of darkness via the
naturalism of heat and the materialism of coldness.
b. To evolve from the humanism of will to the
transcendentalism of spirit via the puritanism of
mind (intellect) and the fundamentalism of soul.
479a. Jazz
is essentially and primarily wind, whereas pop is essentially and primarily
vocals.
b. Classical is essentially and primarily
strings, whereas romantic is essentially and primarily keyboards.
480a. Pop
stands to jazz as the Devil to God, whereas romantic stands to classical as man
to woman.
b. For pop is the music of fire-breathing devils
and jazz the music of air-blowing gods, whereas romantic is the music of
water-churning men and classical the music of earth-turning women.
481a. Although
usually making use of it, jazz transcends percussion as wind transcends drums,
whereas pop is fundamentally dependent on percussion, since
one-with-the-fiery-beat.
b. Both classical and romantic are beneath
percussion in the fundamentalist and transcendentalist senses in which it
applies to pop and jazz.
482a. Conductors
are to classical and romantic what drummers are to pop and jazz - except that
they function at a transcendentalist and/or fundamentalist remove from the
actual performance.
b. This is because neither God nor the Devil is
an integral part of classical and romantic, and its soul, or interpretation,
must therefore reside beyond the realm of actual performance, inspiring it from
without.
483a. With
classical music, the conductor functions as God, whereas with romantic music
... the conductor is akin to the Devil.
b. This is because the world, being classical,
affirms the transcendentalism of God, whereas purgatory, being romantic,
affirms the fundamentalism of the Devil.
484a. The
classical conductor is akin to a photon ... shedding light.
b. The romantic conductor is akin to a proton
... burning bright.
485a. The
photon is the true nucleus of the atom.
b. The proton is only the nucleus of the atom
conceived from a Western point-of-view.
486a. Western
civilization has its starting-point in the sun, and hence the proton.
b. Eastern civilization has its starting-point
in the central star of the Galaxy, and hence the photon.
487a. Western
civilization is rooted not in space but in time, and thereby affirms a diabolic
foundation.
b. Eastern
civilization, being rooted in space rather than in time, affirms a divine
foundation.
488a. The
sun is akin to a proton revolving around the centre of the Galaxy.
b. The earth is akin to an electron revolving
around the sun.
489a. The
moon is akin to a neutron revolving around the earth.
b. Thus the moon and the earth together revolve
around something which in turn revolves around something greater than itself.
490a. The
nearest human equivalent to this is to be found in the ordering of society in
such a way that a child revolves around its mother, who in turn revolves around
her husband, whose status is akin to the sun revolving around the central star
of the Galaxy, which has its familial parallel in the role of the so-called
godfather, who in some sense is revolved around by the father.
b. Yet such an ordering would be on a particle,
and hence secular, basis, with, for instance, communist, fascist,
parliamentary, and republican parallels, as one descended from 'godfather' to
father, child, and mother.
491a. It
would therefore be fundamentally immoral rather than moral, and not something
of which the Church could approve.
b. For the Church in some sense establishes
sexual relations between men and women on a wavicle,
and hence religious, basis, which rather confirms the male progenitor's status,
following procreation, to be akin to the Father rather than (as would otherwise
be the case) to the Antifather (and hence Satan).
492a. Sanctified
by the Church, the male progenitor-to-be is confirmed in the 'Christian'
fatherhood (of proton wavicles), and thus elevated
beyond the heathen fatherhood that would otherwise attend a secular marriage
or, indeed, procreation outside of marriage.
b. Such a heathen fatherhood is Satanic by dint
of having a diabolic correlation (in proton particles) which parallels the sun
in its scientific naturalism.
493a. Thus
while religious marriage sanctifies procreation by elevating the father-to-be
to the fundamentalist status of the Father, secular marriage keeps him on the
satanic level of a diabolic naturalism.
b. Such a level would exist more absolutely for
procreation outside of marriage, wherein one is dealing with bastards and
bitches as offspring of the Antifather, or negative
Devil.
494a. Sex
outside of marriage that does not result in procreation remains affiliated to
the moon, and hence to the Antichrist, as far as the male is concerned.
b. Such sex is effectively pre-adult, or
juvenile, to the extent that it accords with the materialism of neutron
particles, and is accordingly barren.
495a. The
masculine becomes diabolic, following procreation, whether negatively or
positively, with regard to secular or religious parenthood.
b. Such diabolism is at the furthest possible
remove from salvation, which is a divine achievement.
496a. God-the-Father
is the god of fathers who were married in church, whereas the Antifather is the antigod of
fathers whose marriage (if at all) was secular.
b. God-the-Son is the god of sons who are
virgins, whereas the Antichrist is the antigod of
sons who have sex before marriage.
497a. Goddess-the-Mother
is the goddess of mothers who were married in church, whereas the Antimother is the antigoddess of
mothers whose marriage (if at all) was secular.
b. God-the-Holy-Spirit is the god of daughters
who are virgins, whereas the Antispirit is the antigod of daughters who have sex before marriage.
498a. The
sins/graces of the Antifather/Father are visited upon
their respective sons.
b. The sins/graces of the Antimother/Mother
are visited upon their respective daughters.
499a. Married
women are akin to electrons bound to proton autocracies, whether negative or
positive.
b. Marriage is incompatible with freedom from
autocratic power, and is thus a reflection of worldly subjection.
500a. A
woman is not truly liberated until she is free from marital subjection.
b. Likewise, the People are not truly liberated
until they are free from political subjection.
