Aphs. 1-100

TRUTHFUL MAXIMS

Aphoristic Philosophy

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1. Truth is the lightness of air.

2. Air is heavenly.

3. Holy Spirit is consciousness of the lightness of air.

4. Joy is the being (essence) of Holy Spirit.

5. The Holy Spirit of Heaven flies, like the dove, on the wings of its joy.

6. Joyful is the liberation from bodily gravity which enables the spirit, borne aloft on the lightness of air, to soar beyond its physical constraints.

7. The Holy Spirit of Heaven contrasts absolutely with the Clear Light of the Void.

8. The Clear Light is alpha, but the Holy Spirit omega.

9. Light diverges from a vacuum (space), spirit converges upon a plenum (air).

10. Unlike the essence of spirit, which is joy, the essence of light is woe; for it is driven from a vacuum, like Adam from 'the Garden'.

11. The wise man is master of a plenum, whereas the fool is victim of a vacuum.

12. The joyful wisdom is the highest and truest wisdom, transcending pride, love, and pleasure.

13. The wise man is free, whereas the fool is bound.

14. After illusion, beauty is the next worst threat to truth; for beauty is grave, whereas illusion is void.

15. No man approaches Heaven through the world, but only by transcending it.

16. The will experiences pleasure through the gravity of the flesh.

17. The gravity of the flesh, being heavy, contrasts with the lightness of air.

18. Beauty is not opposed to truth (like illusion), but, being heavy, contrasts with it.

19. The worldly plenum is an end-in-itself, not a means to a higher end.

20. To attain to the heavenly plenum, one must reject the world.

21. He who wishes to cultivate lightness must turn his back on heaviness, abandoning beauty for truth.

22. Whatever has a particle bias is negative, whatever has a wavicle bias, by contrast, is positive.

23. Particles can be either subjective or objective, wavicles likewise.

24. Ugliness stands to beauty as the Antiworld to the World, or Republicanism to Catholicism.

25. Pain is the essence of antiwill no less than pleasure the essence of will.

26. If beauty is the gravity of the flesh, then ugliness is the darkness of the earth.

27. Illusion stands to truth as the Antiheaven to Heaven, or Communism to Transcendentalism.

28. Sadness is the essence of antispirit no less than joy the essence of spirit.

29. If truth is the lightness of air, then illusion is the nothingness of space.

30. Weakness stands to strength as the Antihell to Hell, or Fascism to Fundamentalism.

31. Humility is the essence of antisoul no less than pride the essence of soul.

32. If strength is the brightness of the blood, then weakness is the hotness of fire.

33. Evil stands to goodness as the Antipurgatory to Purgatory, or Parliamentarianism to Protestantism.

34. Hatred is the essence of antimind no less than love the essence of mind (intellect).

35. If goodness is the dullness of the brain, then evil is the coldness of water.

36. The quickness (speed) of light contrasts with the slowness (revolutions) of the earth.

37. The absence of light is darkness, but darkness is not characteristic of space (so much as of the absence of light).

38. Ugliness is no-less far removed from illusion ... than beauty from truth.

39. The hotness of fire contrasts with the coldness of water.

40. The dullness of the brain contrasts with the brightness of the blood.

41. Evil is no-less far removed from weakness than ... goodness from strength.

42. Evil is cold (premeditated), whereas weakness is hot (impulsive).

43. Satan is merely weak, but the Antichrist is evil.

44. To kill in 'cold blood' is evil, whereas to kill in the 'heat of the moment' is simply weak.

45. Hot water is less evil than cold water, but more evil than fire.

46. Ice is more evil than cold water, but less evil than frost.

47. Worse than the devil of fire is the devil of frost.

48. Dreams can be heavenly or hellish, colourless or colourful.

49. Colourless dreams, which are usually silent, correspond to alpha heaven, or the Antispirit (Jehovah).

50. Colourful dreams, which are usually spoken, correspond to alpha hell, or the Antifather (Satan).

51. Visions can be purgatorial or worldly, spontaneous or contrived.

52. Spontaneous visions, which are impersonal, correspond to alpha purgatory, or the Antichrist.

53. Contrived visions, or fantasies, correspond to the alpha world, or the Antivirgin.

54. Good dreams, like good visions, are the wavicle exception to a particle rule, albeit an untransvaluated wavicle.

55. From inner dreams (heavenly) to inner visions (worldly) via outer dreams (hellish) and outer visions (purgatorial).

56. Heavenly dreams, being colourless, are integral to the metaphysical antiself, which has its negative being (antibeing) in photon particles.

57. Hellish dreams, being colourful, are integral to the metaphysical not-antiself, which has its negative feeling (antifeeling) in proton particles.

58. Purgatorial visions, being spontaneous, are integral to the physical not-antiself, which has its negative knowing (antiknowing) in neutron particles.

59. Worldly visions, being contrived, are integral to the physical antiself, which has its negative doing (antidoing) in electron particles.

60. To contrast the antispirit of heavenly dreams with the antiwill of worldly visions, or fantasies.

61. To contrast the antisoul of hellish dreams with the antimind of purgatorial visions.

62. Cinema films stand to television/video films as dreams to visions.

63. Cinema films can be either 'heavenly' (idealistic) or 'hellish' (naturalistic), in black-and-white or colour.

64. Black-and-white cinema films, especially when silent, correspond to alpha superheaven, or the Synthetic Antispirit.

65. Colour cinema films, which are almost invariably spoken, correspond to alpha superhell, or the Synthetic Antifather.

66. Television films, which are impersonal, correspond to alpha superpurgatory, or the Synthetic Antichrist.

67. Video films, which can be personal, correspond to the alpha superworld, or the Synthetic Antivirgin.

68. Good cinema films, like good television/video films, are the wavicle exception to a particle rule - an untransvaluated wavicle which, like its more naturalistic counterpart, stems from a particle base.

69. From inner cinema films ('superheavenly') to inner television (video) films ('superworldly') via outer cinema films ('superhellish') and outer television films ('superpurgatorial').

70. To contrast, diametrically, the synthetic antispirit of superheavenly cinema with the synthetic antiwill of superworldly television (video).

71. To contrast, diametrically, the synthetic antisoul of superhellish cinema with the synthetic antimind of superpurgatorial television.

72. Because light is outer and spirit inner, one should beware of thinking of spirit in terms of 'inner light'.

73. Spirit is simply consciousness, and consciousness at one with the lightness of air is holy spirit.

74. Because there cannot be holy spirit where there is no consciousness of the lightness of air, it is impossible to conceive of holy spirit existing independently of air, which is heavenly.

75. There is no more a Holy Spirit than there is a Clear Light; there is only a Holy Spirit of Heaven, which exists antithetically to the Clear Light of the Void.

76. Space, being a vacuum, can only be a setting for the Clear Light of the Void, never for the Holy Spirit of Heaven!

77. The Holy Spirit of Heaven could only exist, beyond the world, in space centres ... such that provided and maintained a constant supply of air, the 'stuff' of Heaven.

78. The more evolved the context, the greater will be the degree of artificiality serving the Holy Spirit of Heaven.

79. Notions of definitive salvation which suggest a spiritual consummation set in space, like a great star, are morally defective.

80. When transcendent salvation is conceived in terms of the Clear Light of the Void, or some such literal spatial context, we are in the morally defective realm of mysticism.

81. Mysticism is nothing less than a failure to sharply differentiate between omega and alpha, spirit and light, and thus to conceive of the former completely independently of the latter.

82. All traditional religions, including Christianity, are guilty of mysticism ... to the extent that they conceive of salvation in terms of a return to 'the Creator'.

83. A return to 'the Creator', as that which is alpha-most, would effectively be to sacrifice the Holy Spirit of Heaven, and its joy, for the Clear Light of the Void, and its woe.

84. No-one who had evolved to the Holy Spirit of Heaven would ever want to return or, rather, regress to a condition that was its very antithesis!

85. It is when and because people have not evolved to the Holy Spirit of Heaven ... that they tend to think, retrogressively, in terms of a return to the Clear Light of the Void, i.e. 'the Creator'.

86. The Buddhist concern with the Clear Light of the Void is proof of the woefully primitive nature of Buddhism and its mystical limitations.

87. When meditation is conceived merely in terms of sustaining an inner void, it is likely that its practitioner will simply stare out from an inner vacuum.

88. The inner vacuum, or nothingness of the metaphysical antiself, is what sustains the mystical meditator in his identification with the Clear Light of the Void.

89. The Clear Light of the Void is a light diverging from a vacuum, the vacuum of space, and the condition of such a light, necessarily cosmic, is absolutely sad.

90. Sad are the eyes of the man who stares out from the vacuum of his metaphysical antiself!

91. When meditation is conceived in terms of maintaining an inner plenum, a plenum of air, there is no place for the Clear Light of the Void, but only its joyful antithesis - the Holy Spirit of Heaven.

92. He who identifies, through his higher self, with the plenum of air ... will know the salvation that comes from being at one with the Universal Self, which is anything but a nothingness!

93. To conceive of the metaphysical self as One with the Universal Self ... is to be a transcendentalist, for whom the Holy Spirit of Heaven is ultimate reality.

94. He who identifies with the Universal Self, which is a plenum of air, will have no identification with that which does not and cannot identify with it.

95. There can be no Buddhist identification with plants, animals, and nature in general for he who identifies with the Universal Self.

96. Plants and animals may have a metaphysical antiself, or void, and we may infer from this the possibility of an implicit identification, on their part, with a universal antiself, the Clear Light of the Void, but they do not, and cannot, have a metaphysical self which focuses, meditation-wise, upon the universal self ... of a plenum of air.

97. Plants and animals may, like mystical meditators, achieve 'union' with the Clear Light of the Void, but they cannot achieve union with the Holy Spirit of Heaven!

98. He who, being sufficiently evolved, achieves union between the metaphysical self and the universal self ... of the Holy Spirit of Heaven automatically puts himself 'beyond the pale' of 'union' between the metaphysical antiself and the universal antiself, viz. the Clear Light of the Void.

99. To achieve the Holy Spirit of Heaven is to be at the furthest possible remove from the Clear Light of the Void, a consciousness (spirit) converging upon a plenum (air), as opposed to an anticonsciousness (light) diverging from a vacuum (space).

100. The human nature of consciousness is awareness; the human nature of anticonsciousness, by contrast, is sight.