601a. The wavicle element is a transvaluated element, whose essence is positive.

b. The particle element is an untransvaluated element which lacks a positive essence, and is accordingly negative.

602a. The particle element exists in a vacuum, and the wavicle element in a plenum.

b. The vacuum is a nothingness, and the plenum a fullness.

603a. Space is the vacuum in which the photon particle (of light) exists, and air the plenum in which the photon wavicle (of spirit) exists.

b. The photon particle diverges from its own inner vacuum in the selflessness of light, whereas the photon wavicle converges upon its own inner plenum in the selfishness of spirit.

604a. Time is the vacuum in which the proton particle (of heat) exists, and blood the plenum in which the proton wavicle (of soul) exists.

b. The proton particle diverges from its own inner vacuum in the selflessness of heat, whereas the proton wavicle converges upon its own inner plenum in the selfishness of soul.

605a. Volume is the vacuum in which the neutron particle (of coldness) exists, and brain the plenum in which the neutron wavicle (of intellect) exists.

b. The neutron particle diverges from its own inner vacuum in the selflessness of coldness, whereas the neutron wavicle converges upon its own inner plenum in the selfishness of intellect.

606a. Mass is the vacuum in which the electron particle (of darkness) exists, and flesh the plenum in which the electron wavicle (of will) exists.

b. The electron particle diverges from its own inner vacuum in the selflessness of darkness, whereas the electron wavicle converges upon its own inner plenum in the selfishness of will.

607a. The selfish is established on the basis of a plenum, the selfless follows from the absence of one.

b. This absence of a plenum, which is called a vacuum, is to be found in every particle.

608a. The antithesis of selfishness is thus selflessness, and selflessness is everywhere the consequence of a vacuum.

b. The selfless do not run from self; for they have no self from which to run.

609a. In relation to the highest selfishness, which is of the spirit, the selfishness of the will is merely physically selfish; for it is concerned with the phenomenal self.

b. Hence a distinction, as outlined elsewhere, between the metaphysical self and the physical self.

610a. Both the physical self and the metaphysical self are subjective - the former phenomenally and the latter noumenally.

b. In relation to the highest and lowest kinds of selfishness, the intermediate kinds, viz. of the soul and of the intellect, are really not-selfishness; they only appear selfish in relation to themselves.

611a. In relation to the higher not-selfishness, which is of the soul, that of the intellect is merely physically not-selfish; for it is concerned with the phenomenal not-self.

b. Hence a distinction, as outlined elsewhere, between the metaphysical not-self and the physical not-self.

612a. Both the physical not-self and the metaphysical not-self are objective - the former phenomenally and the latter noumenally.

b. Where the physical self and the metaphysical self are feminine and divine respectively, the physical not-self and the metaphysical not-self are respectively masculine and diabolic.

613a. The metaphysical not-selflessness of heat is no less antithetical to the metaphysical not-selfishness of soul, than the metaphysical selflessness of light is antithetical to the metaphysical selfishness of spirit.

b. The physical not-selflessness of coldness is no less antithetical to the physical not-selfishness of intellect ... than the physical selflessness of darkness is antithetical to the physical selfishness of will.

614a. The metaphysical selflessness of photography vis-à-vis the metaphysical selfishness of meditation.

b. The metaphysical not-selflessness of cinematography - in connection, say, with the use of a movie camera - vis-à-vis the metaphysical not-selfishness of prayerful devotion.

615a. Similarly one could speak of the physical selflessness of modelling vis-à-vis the physical selfishness of writing.

b. Likewise one could speak of the physical not-selflessness of radiography - in connection, say, with the tape-recording of a studio debate - vis-à-vis the physical not-selfishness of reading.

616a. Only when they are selfish in the highest, or spiritual, sense ... will mankind apperceive God.

b. Only in the holy consciousness of the plenum of in-drawn breaths of air ... is God revealed.

617a. The Holy Spirit of Heaven is consciousness of the plenum of in-drawn breaths of air.

b. Such in-drawn breaths are never more focused than when consciousness attaches to what is termed the 'crown centre'.

618a. For, as the centre of the brain, the 'crown centre' becomes the conscious focus of the plenum of air.

b. Such a conscious focus lifts one beyond the body to the Holy Spirit of Heaven.

619a. Spirit is only 'holy' when, as consciousness, it is focused upon the plenum of air at or near the 'crown centre'.

b. It is the purity of this consciousness which is holy and the plenum of air which is heavenly.

620a. By contrast, the Clear Light of the Void is unholy in its light and unheavenly in its void.

b. For where there is a void ... there, too, is a vacuum, and where there is a vacuum ... there will be a divergence of, in this instance, light from it.

621a. The divergence of light, or anticonsciousness, from the vacuum of space is the negative antithesis to the convergence of spirit, or consciousness, upon the plenum of air.

b. Hence the Clear Light of the Void is the negative antithesis to the Holy Spirit of Heaven.

622a. He who affirms, in his meditative purism, the Holy Spirit of Heaven ... must reject the Clear Light of the Void.

b. For the Clear Light of the Void is not the God of Heaven, but the Antigod, or cosmos, of space.

623a. That which is the Antigod of space is effectively closer to the selflessness of photography than to the selfishness of meditation.

b. In fact, it takes the form of the photographic flashbulb in the 'Marxist' context of humanized artifice.

624a. For light can only exist in a vacuum, or void, and where there is light ... there will be no consciousness, or spirit, but only anticonsciousness.

b. Such anticonsciousness is the divergence of photon particles from a vacuum, and contrasts, absolutely, with the convergence of photon wavicles upon a plenum.

625a. Light is selfless because it has no plenum, but hails from a vacuum.

b. Spirit is selfish because it focuses upon a plenum.

626a. The true selfishness of spirit is not consciousness, but the plenum of air upon which it is focused.

b. Without such a plenum, there would be no consciousness at all, but only death, or anti-life.

627a. Such anti-life is what follows from a vacuum, and a vacuum is at the farthest possible remove from a plenum.

b. Should the plenum of air be lost with death, then what escapes from the ensuing vacuum would not be spirit but light, and therefore the anti-life of photon particles.

628a. Photon particles are created in a vacuum of space, whereas photon wavicles are created within a plenum of air.

b. There can no more be spirit in space ... than light in air.

629a. What exists in a vacuum is, by definition, a particle.

b. What exists in a plenum is, by definition, a wavicle.

630a. Woman exists in a vacuum until, with motherhood, she achieves a plenum upon which to focus her will.

b. Thus motherhood is a mode of worldly salvation which elevates woman from a vacuum to a plenum.

631a. It is because she exists in a vacuum prior to motherhood that woman is driven outwards in search of a mate.

b. The vacuum of an empty womb can only be escaped from via pregnancy, and the establishment, thereby, of a plenum.

632a. Thus woman has needed to escape the curse of her vacuum and achieve, via man, the blessings of a motherly plenum.

b. Only through motherhood does woman achieve a rebirth ... in the sense of becoming a transvaluated element.

633a. The worldly element is par excellence the electron.

b. Motherhood enables woman to abandon the electron particle for the electron wavicle ... of focused will.

634a. As an electron particle, woman is a kind of republican whore whose wavicle-aside is pleasure.

b. As an electron wavicle, woman becomes a Catholic ideal whose particle-aside is the child.

635a. As a vacuum, woman may have style but she will lack grace.

b. With a plenum, woman achieves the grace of a focused wavicle essence.

636a. Thus children are crucial to the dignity and morality of women, without which they would simply exist in a void.

b. And, existing in a void, they would lack a focus and be driven outwards in selfless darkness.

637a. This, in any case, is the root condition of women, from which they seek maternal deliverance.

b. Seduction is the means through which women strive to capture a man and achieve a plenum.

638a. It is true that men also seduce women, but men have no need of women ... the way women have need of men.

b. For a man's vacuum is not on the level of the planar world, but exists on the level, more usually, of the lunar purgatory and/or solar hell.

639a. Liberation for woman does not imply a denial of her basic needs but, rather, the freedom to achieve a plenum on higher levels than that of the worldly plenum alone.

b. Thus a liberated woman can and will seek intellectual, emotional, or spiritual plenums without fear of censure or discrimination.

640a. The flesh conduces towards the establishment of an electron wavicle in focused will.

b. The brain conduces towards the establishment of a neutron wavicle in focused intellect.

641a. The blood conduces towards the establishment of a proton wavicle in focused soul.

b. The breath conduces towards the establishment of a photon wavicle in focused spirit.

642a. Flesh, brain, blood, and breath (or air) are all on the wavicle side of the elemental divide.

b. Earth, water, fire, and light are all on the particle side of the elemental divide.

643a. Because light and air are antithetical, it should follow that light (and not air) is the primary element.

b. Hence we should speak of earth, water, fire, and light.

644a. The speed of light vis-à-vis the lightness of air.

b. The heat of fire vis-à-vis the brightness of blood.

645a. The coldness of water vis-à-vis the dullness of brain.

b. The slowness of earth vis-à-vis the heaviness of flesh.

646a. Consciousness of the lightness of air is spirit, and the essence of spirit is joy.

b. It is through Transcendental Meditation that the spirit is brought to the most joy.

647a. The joy of consciousness as spirit is proportionate to the apperceived lightness of air.

b. For through this apperception the spirit is released from the bondage of the flesh.

648a. To escape from the gravity of the flesh through the lightness of air is such a relief to the spirit ... that it wells-up with joy.

b. For the lightness of air is heavenly, and consciousness of this truth is what makes the spirit holy.

649a. There is no other salvation for the spirit than through its consciousness of the lightness of air.

b. For air is the plenum of universal self through which consciousness achieves a focus - the ultimate focus of spiritual self-realization.

650a. There is no consciousness without air, and therefore no life.

b. We breathe to live and live, ultimately, to breathe ... the truth ... of spiritual self-consciousness.

651a. He who puts his personal, or phenomenal, self before the universal, or noumenal, self lives not the Life Eternal, but the death-in-life.

b. Only when a man dies to his phenomenal self, and thus to phenomenal self-consciousness, can he begin to live the consciousness of noumenal self, which is eternal.

652a. This noumenal self is neither 'he' nor 'she', still less 'I', but 'it' - the 'it' of deep-breathed air.

b. And 'holy' is the spirit that is aware of this self and rejoices in its lightness.

653a. For through the universal self the spirit is delivered from the personal self and the heaviness of its flesh.

b. Thus does the Holy Spirit of Heaven come to replace the will of the world.

654a. Each time a man ejaculates ... he loses his worldly plenum of sperm and becomes more vacuous.

b. The more sex a man has, the less easy it will be for him to either establish or sustain a plenum.

655a. What man loses through sex is gained - barring contraception - by woman, who thus stands a chance of acquiring a plenum.

b. Thus whereas ejaculation conduces towards a vacuum, conception conduces towards a plenum and, far from becoming more equal, the sexes draw farther apart - the male effectively becoming more republican and the female potentially, if not actually, more Catholic.

656a. Celibacy is the male wisdom whereby the spermatic plenum is retained in the interests of other, and possibly higher, plenums.

b. Intellectual, emotional, and spiritual plenums are all possible to the celibate male, but so, too, is the plenum of will, which is called art.

657a. Art is to man what motherhood is to woman, and in art depicting motherhood, such as the 'Madonna and Child', the world achieves a paradoxical reconciliation.

b. Thus are two plenums harmonized - the plenum of art with the plenum of maternal devotion, both of which signify the triumph of their respective genders over worldly vacuums.

658a. Art is thus to the world what meditation is to the heavenly Beyond - the triumph of a moral principle.

b. For man, the rejection of art is crucial if the will of the world is not to become an end-in-itself but, rather, a means, no matter how humbly, to the Holy Spirit of Heaven.

659a. For if art is allowed to become an end-in-itself, there can be no possibility of deliverance, but only a perpetuation of art-for-art's-sake, world-without-wilful-end.

b. Thus art, no less than motherhood for woman, is something from which the artist must ultimately seek deliverance, if he is to enter the 'Kingdom of Heaven' and thereby become one with that plenum of air which is the key to ultimate salvation, and thus to the final overcoming of the world.

660a. The last word in art is - and always was - 'the Crucifixion'.

b. For 'the Crucifixion' leads, following death, the death of the body, to 'the Resurrection', and thus to the Holy Spirit of Heaven.

661a. More specifically, the Catholic 'resurrection' leads to the Holy Spirit of Heaven, whereas the Protestant 'resurrection' leads to the Holy Soul of Hell.

b. This is because humanism leads to transcendentalism, and hence to spirit, whereas nonconformism leads to fundamentalism, and hence to soul.

662a. Neither the Holy Spirit of Heaven nor the Holy Soul of Hell should be confused with a return to 'the Creator', whether this 'creator' be conceived in terms of the Unholy Spirit of Antiheaven, viz. Jehovah, or the Unholy Soul of Antihell, viz. Satan.

b. A return to 'the Creator' would not be commensurate with a truly religious or, rather, cultural, and therefore wavicle-centred, destiny, but solely with a quasi-scientific, and therefore particle-based, one.

663a. Hence we can no more believe that Christ returned, following 'the Resurrection', to 'the Creator' ... than that, say, Caesar rose, following death, to either the Holy Spirit of Heaven or the Holy Soul of Hell (the Father).

b. Whether one takes 'the Resurrection' literally or figuratively, it should be clear that, from a Catholic standpoint, 'the Saviour' ascended towards the Holy Spirit of Heaven in His triumph over the world, becoming one with the air.

664a. Such an Ascension is indeed commensurate with salvation and not, as in the nonconformist-to-fundamentalist heresy, with a progressive damnation vis-à-vis the Holy Soul of Hell.

b. Just as the Holy Spirit of Heaven is air-focused consciousness, so the Holy Soul of Hell is blood-focused emotion.

665a. The being, or conscious essence, of spirit is joy in relation to the lightness of air.

b. Hence the joyful essence of the Holy Spirit (God) vis-à-vis the truth (lightness) of Heaven.

666a. The antibeing, or anticonscious anti-essence, of light is woe in relation to the nothingness of space.

b. Hence the woeful anti-essence of the Unholy Spirit (Jehovah) vis-à-vis the illusion of Antiheaven.

667a. The feeling, or emotional essence, of soul is pride in relation to the brightness of blood.

b. Hence the proud essence of the Holy Soul (Father) vis-à-vis the emotional strength (brightness) of Hell.

668a. The antifeeling, or emotional anti-essence, of fire is humiliation in relation to the hotness of time.

b. Hence the humiliated anti-essence of the Unholy Soul (Satan) vis-à-vis the weakness of Antihell.

669a. The knowing, or intellectual essence, of mind is love in relation to the dullness of brain.

b. Hence the loving essence of the Holy Intellect (Christ) vis-à-vis the goodness (knowledge) of Purgatory.

670a. The antiknowing, or intellectual anti-essence, of water is hate in relation to the coldness of volume.

b. Hence the hateful anti-essence of the Unholy Intellect (Antichrist) vis-à-vis the badness (ignorance) of Antipurgatory.

671a. The doing, or manual essence, of will is pleasure in relation to the heaviness of the flesh.

b. Hence the pleasurable essence of the Holy Will (Blessed Virgin) vis-à-vis the beauty (gravity) of the World.

672a. The antidoing, or manual anti-essence, of earth is pain in relation to the ugliness of mass.

b. Hence the painful anti-essence of the Unholy Will (Cursed Whore) vis-à-vis the ugliness of the Antiworld.

673a. To seek sanctuary from the light of space in the spirit of air.

b. To seek sanctuary from the fire of time in the soul of blood.

674a. To seek sanctuary from the water of volume in the mind of brain.

b. To seek sanctuary from the earth of mass in the will of flesh.

675a. The spirit of air is a heavenly rebirth in relation to the light of space.

b. The soul of blood is a hellish rebirth in relation to the fire of time.

676a. The mind of brain is a purgatorial rebirth in relation to the water of volume.

b. The will of flesh is a worldly rebirth in relation to the earth of mass.

677a. To seek deliverance from the divergence of light in the vacuum of space through the convergence of spirit (consciousness) upon the plenum of air.

b. To seek deliverance from the divergence of fire in the vacuum of time through the convergence of soul (emotions) upon the plenum of blood.

678a. To seek deliverance from the divergence of water in the vacuum of volume through the convergence of mind (intellect) upon the plenum of brain.

b. To seek deliverance from the divergence of earth in the vacuum of mass through the convergence of will (actions) upon the plenum of flesh.

679a. Ultimate salvation can only come through God, and hence a convergence of spirit upon the plenum of air, but each elemental spectrum has a type of deliverance relative to itself.

b. And in such relative salvations do the world, purgatory, and Hell, or woman, man, and the Devil, compete with the Holy Spirit of Heaven for control of this planet.

680a. The phenomenal subjectivity of worldly flesh can be brought, following salvation, to the noumenal subjectivism of heavenly spirit.

b. But the phenomenal objectivity of purgatorial intellect will tend, following damnation, towards the noumenal objectivism of hellish soul.

681a. Unless purgatorial man converts from the objective to the subjective, and thus undergoes an elemental rebirth, there can be no deliverance for him, but only damnation.

b. Such is the logic of salvation, and it reflects the fact that only that which is subjective in the lower way (namely phenomenal) can become subjective in the higher way (namely noumenal).

682a. The objective, whether phenomenal or noumenal, is simply at cross-purposes with the subjective.

b. And this applies as much to the objective wavicle options vis-à-vis their subjective counterparts ... as to the objective particle options in relation to subjective particles.

683a. Hence the 'objectivity', relative to photons and electrons, of both proton and neutron wavicles.

b. Hence, too, the more radical objectivity, relative to photons and electrons, of both proton and neutron particles.

684a. Naturally, both photon and electron particles are 'objective' vis-à-vis their wavicle counterparts, just as proton and neutron wavicles are 'subjective' vis-à-vis their particle counterparts.

b. But this relativity ceases to apply when we compare or, rather, contrast photon and electron particles with the

objectivism/objectivity of proton and neutron particles respectively or, conversely, when we contrast proton and neutron wavicles with the subjectivity/subjectivism of electron and photon wavicles respectively.

685a. It is the fact of their objective essence which makes for damnation where protons and neutrons, whether as particles or wavicles, are concerned.

b. Conversely, it is the fact of their subjective essence which makes for salvation where electrons and photons, whether as particles or wavicles, are concerned.

686a. Thus we may contrast, as before, the regressive damnation of neutron particles with the progressive damnation of neutron wavicles - the former towards proton particles and the latter towards proton wavicles.

b. Similarly, to contrast the regressive salvation of electron particles with the progressive salvation of electron wavicles - the former towards photon particles and the latter towards photon wavicles.

687a. Hence to speak of a regressive damnation from the hateful Antichrist to the humiliated Antifather (Satan), as against a progressive damnation from the loving Son (Christ) to the proud Father.

b. Hence, too, a regressive salvation from the painful Antimother to the woeful Antispirit (Jehovah), as against a progressive salvation from the pleasurable Mother to the joyful Holy Spirit.

688a. Since the anti-essence of light is sadness in relation to the vacuum of nothingness from which it escapes, it follows that the more people behave like light, in relation to an inner vacuum, the sadder they become.

b. People behave like light when they are overly optical and observant, staring out of empty heads.

689a. Hence people who are more given to observation than to meditation will never escape the sadness that comes from an inevitably divergent relationship with their psychic vacuum.

b. Whatever conduces towards observation, in spectacle, is bound to sustain a psychic vacuum, and thus to perpetuate sadness in the negative spirit, or optical consciousness, of the beholder.

690a. Thus film, television, video, and photography are all media that perpetuate sadness by dint of their inducement to sustained optical appreciation.

b. Hence from the spiritual standpoint, wherein one is joyfully conscious of a plenum of air, such media are better avoided or, at worst, only indulged in moderation.

691a. For the less optically conscious we are, the more spiritually conscious we shall be, and in spiritual consciousness of the lightness of air is to be found that joy which is the reward of wisdom.

b. Thus it follows that, since the essence of spirit is joy in relation to the plenum of air upon which it is focused, the more joyful people become, the less they will be given to the light-reflecting medium of film and the sadness that is its optical corollary.

692a. The truly wise man would be beyond film and be dedicated, instead, to the inner contemplation of his heavenly perfection.

b. Yet truly wise men were very much the exception to the rule in the twentieth century, which was a century, par excellence, of light-idolizing fools.

693a. Now, as before, it is still bad manners to stare in public, since it reveals the optical vacuity of the light-bound fool, and causes bad feelings.

b. But if it is bad manners to stare in public, it is scarcely less foolish to stare in private ... at a television screen or whatever, and thereby perpetuate sadness in response to an inner vacuum.

694a. The cathode-ray tube is the vacuum from which television light radiates outwards, like antispirit from a void.

b. From its vacuum-based constitution, it is obvious that, like cameras and light projectors generally, television could only have been invented and developed by morally ignorant people, who weren't in the least aware of the foolish nature of their undertakings!

695a. Only when we are no longer enslaved to television and filmic media generally, will we be truly free ... to be at peace with that heaven which is the spirit's joy.

b. For only by rising above the light of filmic vacuity can we develop the spirit's potential for joy in relation to the lightness of air.

696a. Such joy is the being of spirit, and it increases proportionately to the degree to which we are being spiritual.

b. For the more conscious one becomes of achieving deliverance, through the lightness of air, from the heaviness of the flesh, the greater will be our joy.

697a. There is no greater joy on earth than that which follows from a consciousness of the lightness of Heaven.

b. Such lightness is truth, and truth is that which, inspiring joy, stands in a contrary relationship to beauty.

698a. For beauty, rooted in the gravity of the flesh, is heaviness, whereas truth is lightness.

b. And, being heavy, beauty inspires not joy in the spirit but pleasure in the flesh ... of worldly will.

699a. Yet if truth stands in a contrary relationship to beauty, as the Holy Spirit to the Mother, then it stands in a polar relationship to illusion.

b. For illusion is a spatial vacuum, whereas truth is an airy plenum, and illusion is a lie.

700a. The illusion of Antiheaven is ever polar to the truth of Heaven, just as the woe of the Unholy Spirit (light) is ever polar to the joy of the Holy Spirit (or consciousness of the lightness of air).

b. Light is an outer quantity, whereas lightness is an inner quality, a spiritual as opposed to a chemical reality.

701a. As foolish to speak of the inner light ... of spirit as to speak of the outer lightness ... of light.

b. Spirit is no more an inner light ... than light is an outer spirit; for spirit can only be inner and light ... outer.

702a. If, as God, the Holy Spirit is only possible on the basis of a focused consciousness upon the lightness of air, then there can be no Holy Spirit where air is not!

b. Consequently, there is no Holy Spirit in space, which is a vacuum, but only the Unholy Spirit of ... the Clear Light of the Void.

703a. God is not, nor ever has been, in space, where there is only the light of stars.

b. God is where there is a focused consciousness of the lightness of air, and nowhere else!

704a. This is the supreme (level of) being, the joy of a consciousness liberated from the gravity of the flesh through the lightness of air.

b. There is nothing beyond this supreme being, the joyful essence of the spirit, that could exist independently of Heaven, and thus of the plenum of air which is the precondition of spiritual liberation.

705a. The supreme being of spirit, which is joy, is thus at the farthest possible remove from the supreme antibeing of light, which is woe.

b. No-one, having achieved spiritual liberation from the flesh, would ever wish to become light.

706a. What he would wish for ... is to perpetuate joy in relation to his consciousness of the lightness of air for all eternity.

b. For only thus is supreme being preserved ... as the omega of all evolutionary striving, air-without-end.

707a. For the higher self ... of pure consciousness ... to be at one with the universal self ... of pure air - this is the salvation which lies beyond the world, the 'peace that surpasses all understanding'.

b. The Holy Spirit of Heaven is nothing less than this perfect condition, wherein known and knower, air and consciousness, are one.

LONDON 1993 (Revised 2008)

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