MAXIMUM TRUTH
Aphoristic Philosophy
Copyright © 1993-2012 John O'Loughlin
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1a. The
being of spirit vis-à-vis the feeling of soul.
b. The knowing of intellect vis-à-vis the doing
of will.
2a. Spirit
is the light of being; soul, by contrast, the heat of feeling.
b. Intellect is the coldness of knowing; will,
by contrast, the darkness of doing.
3a. The darkness
of doing is contrary to the light of being; for the world is antithetical to
Heaven.
b. The coldness of knowing is contrary to the
heat of feeling; for purgatory is antithetical to Hell.
4a. Hell
is no-less contiguous with Heaven than ... soul with spirit.
b. The world is no-less contiguous with
purgatory than ... will with intellect.
5a. The
lightness of air is antithetical to the heaviness of earth.
b. The brightness of fire is antithetical to the
dullness of water.
6a. Both
the qualities of air and earth, viz. lightness and heaviness, are essential.
b. Both the qualities of fire and water, viz.
brightness and dullness, are apparent.
7a. Both
the qualities of being and doing, viz. light and darkness, are apparent.
b. Both the qualities of feeling and knowing,
viz. heat and coldness, are essential.
8a. The
light of being vis-à-vis the lightness of air.
b. The darkness of doing vis-à-vis the heaviness
of earth.
9a. The
heat of feeling vis-à-vis the brightness of fire.
b. The coldness of knowing vis-à-vis the
dullness of water.
10a. From
the light of being to the darkness of doing via the heat of feeling and the
coldness of knowing.
b. From the lightness of air to the heaviness of
earth via the brightness of fire and the dullness of water.
11a. The
light of outer being precedes the lightness of outer air, but the lightness of
inner air precedes the light of inner being.
b. The darkness of outer doing precedes the
heaviness of outer earth, but the heaviness of inner earth precedes the darkness
of inner doing.
12a. The
heat of outer feeling precedes the brightness of outer fire, but the brightness
of inner fire precedes the heat of inner feeling.
b. The coldness of outer knowing precedes the
dullness of outer water, but the dullness of inner water precedes the coldness
of inner knowing.
13a. From
the spiritual light of the superconscious to the instinctual darkness of the
unconscious via the emotional heat of the subconscious and the intellectual
coldness of the conscious.
b. From the airy lightness of the forebrain to
the earthy heaviness of the left midbrain via the fiery brightness of the
backbrain and the watery dullness of the right midbrain.
14a. From
joy to pleasure via pride and love.
b. From truth to beauty via strength and goodness.
15a. From
woe to pain via humility and hate.
b. From illusion to ugliness via weakness and
evil.
16a. Qualities,
whether negative or positive, are of the psyche in its fourfold manifestations.
b. Quantities, whether negative or positive, are
of the brain in its fourfold manifestations.
17a. From
the woe of the negative superconscious to the pain of the negative unconscious
via the humility of the negative subconscious and the hate of the negative
conscious.
b. From the illusion of the negative forebrain
to the ugliness of the negative left-midbrain via the weakness of the negative
backbrain and the evil of the negative right-midbrain.
18a. From
the joy of the positive superconscious to the pleasure of the positive
unconscious via the pride of the positive subconscious and the love of the
positive conscious.
b. From the truth of the positive forebrain to
the beauty of the positive left-midbrain via the strength of the positive
backbrain and the goodness of the positive right-midbrain.
19a. The
negative psyche is alpha and therefore anterior to the positive psyche, which
is omega.
b. The negative brain is alpha and therefore
anterior to the positive brain, which is omega.
20a. The
psyche is composed of both elemental particles and elemental wavicles;
elemental particles being negative and elemental wavicles ... positive.
b. The brain is composed of both molecular
particles and molecular wavicles; molecular particles being negative and
molecular wavicles ... positive.
21a. From
elemental photon particles/wavicles to elemental electron particles/wavicles
via elemental proton particles/wavicles and elemental neutron
particles/wavicles.
b. From molecular electron particles/wavicles to
molecular photon particles/wavicles via molecular neutron particles/wavicles
and molecular proton particles/wavicles.
22a. The
elemental/molecular particles derive their charges from wavicles in the cases
of electrons and photons, which are subjective.
b. The elemental/molecular wavicles derive their
charges from particles in the cases of protons and neutrons, which are
objective.
23a. Put
differently, we could argue that when elements/molecules are subjective they
are divine/feminine, whereas elements/molecules with an objective charge will
be diabolic/masculine.
b. Hence the feminine/divine, because
subjective, nature of electrons and photons, as against the diabolic/masculine,
because objective, nature of protons and
neutrons.
24a. From
the divine essence of photon wavicles to the feminine essence of electron
wavicles via the diabolic essence of proton wavicles and the masculine essence
of neutron wavicles.
b. From the divine appearance of photon
particles to the feminine appearance of electron particles via the diabolic
appearance of proton particles and the masculine appearance of neutron
particles.
25a. From
the noumenal subjectivity (subjectivism) of the divine to the phenomenal
subjectivity of the feminine via the noumenal objectivity (objectivism) of the
diabolic and the phenomenal objectivity of the masculine.
b. From the stellar absolutism of noumenal
subjectivity to the planetary ('planar') relativity of phenomenal subjectivity
via the solar absolutism of noumenal objectivity and the lunar relativity of
phenomenal objectivity.
26a. From
heavenly transcendentalism to worldly humanism via hellish fundamentalism and
purgatorial nonconformism.
b. From stellar culture to planar nature via
solar barbarism and lunar civilization.
27a. From
heaven to the world via hell and purgatory.
b. From the cosmos to the earth via the sun and
the moon.
28a. From
the supernatural to the natural via the anti-supernatural and the antinatural.
b. From religion to economics via science and
politics.
29a. From
the religious Holy Spirit to the economic Mother via the scientific Father and
the political Son.
b. From devotion to art via ritual and ethics.
30a. From
art to architecture via music and literature.
b. From space to mass via time and volume.
31a. Space
stands to time as God to the Devil, or light to fire, whereas volume stands to
mass as man to woman, or water to earth.
b. Blessed by space, we are cursed by time,
freed by volume, and bound by mass.
32a. Salvation
is the blessing of inner space, or light, at the expense of inner mass, or
darkness.
b. Damnation is the curse of outer time, or
heat, at the expense of outer volume, or coldness.
33a. Salvation
is accordingly from the world to Heaven.
b. Damnation is accordingly from purgatory to
Hell.
34a. To
be saved from the phenomenal subjectivity of the feminine for the noumenal
subjectivity of the divine.
b. To be damned to the noumenal objectivity of
the diabolic from the phenomenal objectivity of the masculine.
35a. To
be saved from will for spirit.
b. To be damned to soul from intellect.
36a. Saved
from the binding of instinctual humanism by the blessedness of spiritual
transcendentalism.
b. Damned to the cursedness of emotional
fundamentalism from the freedom of intellectual nonconformism.
37a. Blessed
are the peacemakers, for they shall see Heaven.
b. Cursed are the war makers, for they shall
feel Hell.
38a. Blessed
are the True, for they shall see God.
b. Cursed are the Strong, for they shall feel
the Devil.
39a. Bound
are the Beautiful ... to the deeds of the world.
b. Free are the Good ... to know the thoughts of
purgatory.
40a. Those
who are bound to humanism will be saved by transcendentalism.
b. Those who are free in nonconformism will be
damned by fundamentalism.
41a. God
saves those who, ever beautiful, are bound to the deeds of the world.
b. The Devil damns those who, ever good, are
free in the thoughts of purgatory.
42a. God
can only save; for God is truth, and truth is blessed.
b. The Devil can only damn; for the Devil is
strength, and strength is cursed.
43a. God
has no interest in the Good; only in the Beautiful.
b. The Devil has no interest in the Beautiful;
only in the Good.
44a. God
can no more save the Devil, or the emotionally strong, than the Devil can damn
God, or the spiritually true.
b. The Devil can no more damn God ... than God
can save the Devil; strength and truth are incommensurable.
45a. Saved
to truth, one cannot be damned by strength.
b. Damned to strength, one cannot be saved by truth.
46a. Antithetical
to the god of truth is the antigod of illusion.
b. Antithetical to the devil of strength is the
antidevil of weakness.
47a. If
God is the Holy Spirit, then the Antigod is Jehovah.
b. If the Devil is the Father, then the Antidevil
is Satan.
48a. Antithetical
to the mother of beauty is the antimother of ugliness.
b. Antithetical to the son of goodness is the
antison of evil.
49a. If
the Mother is the Blessed Virgin, then the Antimother is the Cursed Whore.
b. If the Son is Christ, then the Antison is the
Antichrist.
50a. If
God is transcendentalist, then the Antigod is antitranscendentalist.
b. If the Devil is fundamentalist, then the
Antidevil is antifundamentalist.
51a. If
the Mother is humanist, then the Antimother is antihumanist.
b. If the Son is nonconformist, then the Antison
is antinonconformist.
52a. If
God is Taoist, then the Antigod is Judaic.
b. If the Devil is Mohammedan, then the
Antidevil is despotic.
53a. If
the Mother is Catholic, then the Antimother is republican.
b. If the Son is Protestant, then the Antison is
parliamentarian.
54a. The
heavenly spectrum is accordingly from illusion to truth, as from Judaism to
Taoism.
b. The hellish spectrum is accordingly from weakness
to strength, as from Despotism to Islam.
55a. The
worldly spectrum is accordingly from ugliness to beauty, as from Republicanism
to Catholicism.
b. The purgatorial spectrum is accordingly from
evil to goodness, as from Parliamentarianism to Nonconformism.
56a. The
quality of illusion is woe, whereas the quality of truth is joy.
b. The quality of weakness is humility, whereas
the quality of strength is pride.
57a. The
quality of ugliness is pain, whereas the quality of beauty is pleasure.
b. The quality of evil is hate, whereas the
quality of goodness is love.
58a. Both
illusion and truth have their basis in the forebrain, whereas both woe and joy
have their basis in the superconscious.
b. Both weakness and strength have their basis
in the backbrain, whereas both humility and pride have their basis in the
subconscious.
59a. Both
ugliness and beauty have their basis in the left midbrain, whereas both pain
and pleasure have their basis in the unconscious.
b. Both evil and goodness have their basis in
the right midbrain, whereas both hate and love have their basis in the
conscious.
60a. Woe
has its qualitative basis in elemental photon particles; joy has its
qualitative basis in elemental photon wavicles.
b. Illusion has its quantitative basis in
molecular photon particles; truth has its quantitative basis in molecular
photon wavicles.
61a. Humility
has its qualitative basis in elemental proton particles; pride has its
qualitative basis in elemental proton wavicles.
b. Weakness has its quantitative basis in
molecular proton particles; strength has its quantitative basis in molecular
proton wavicles.
62a. Pain
has its qualitative basis in elemental electron particles; pleasure has its
qualitative basis in elemental electron wavicles.
b. Ugliness has its quantitative basis in
molecular electron particles; beauty has its quantitative basis in molecular
electron wavicles.
63a. Hate
has its qualitative basis in elemental neutron particles; love has its qualitative
basis in elemental neutron wavicles.
b. Evil has its quantitative basis in molecular
neutron particles; goodness has its quantitative basis in molecular neutron
wavicles.
64a. From
photon idealism to electron realism via proton naturalism and neutron
materialism.
b. From stellar photons to planar electrons via
solar protons and lunar neutrons.
65a. If
elemental photon wavicles make for joy and molecular photon wavicles for truth,
then elemental photon particles make for woe and molecular photon particles for
illusion.
b. If elemental proton wavicles make for pride
and molecular proton wavicles for strength, then elemental proton particles
make for humility and molecular proton particles for weakness.
66a. If
elemental electron wavicles make for pleasure and molecular electron wavicles
for beauty, then elemental electron particles make for pain and molecular
electron particles for ugliness.
b. If elemental neutron wavicles make for love
and molecular neutron wavicles for goodness, then elemental neutron particles
make for hate and molecular neutron particles for evil.
67a. The
photon element (wavicle) of joy vis-à-vis the anti-photon element (particle) of
woe.
b. The photon molecule (wavicle) of truth
vis-à-vis the anti-photon molecule (particle) of illusion.
68a. The
proton element (wavicle) of pride vis-à-vis the anti-proton element (particle)
of humility.
b. The proton molecule (wavicle) of strength
vis-à-vis the anti-proton molecule (particle) of weakness.
69a. The
electron element (wavicle) of pleasure vis-à-vis the anti-electron element
(particle) of pain.
b. The electron molecule (wavicle) of beauty
vis-à-vis the anti-electron molecule (particle) of ugliness.
70a. The
neutron element (wavicle) of love vis-à-vis the anti-neutron element (particle)
of hate.
b. The neutron molecule (wavicle) of goodness
vis-à-vis the anti-neutron molecule (particle) of evil.
71a. Elements
(positive) and anti-elements (negative).
b. Molecules (positive) and anti-molecules
(negative).
72a. Superconscious
and anti-superconscious vis-à-vis forebrain and anti-forebrain.
b. Subconscious and anti-subconscious vis-à-vis
backbrain and anti-backbrain.
73a. Unconscious
and anti-unconscious vis-à-vis left midbrain and left anti-midbrain.
b. Conscious and anti-conscious vis-à-vis right
midbrain and right anti-midbrain.
74a. From
the photon joy of truth to the electron pleasure of beauty via the proton pride
of strength and the neutron love of goodness.
b. From the anti-photon woe of illusion to the
anti-electron pain of ugliness via the anti-proton humility of weakness and the
anti-neutron hate of evil.
75a. Judaic
anti-transcendentalism vis-à-vis Taoist transcendentalism.
b. Jehovah vis-à-vis the Holy Spirit.
76a. Despotic
anti-fundamentalism vis-à-vis Islamic fundamentalism.
b. Satan vis-à-vis the Father.
77a. Republican
anti-humanism vis-à-vis Catholic humanism.
b. The Cursed Whore vis-à-vis the Blessed
Virgin.
78a. Parliamentary
anti-nonconformism vis-à-vis Protestant nonconformism.
b. The Antichrist vis-à-vis Christ.
79a. Induction
is a divine virtue; for it leads from the particular to the general, as from
particles to wavicles.
b. Deduction is a diabolic vice; for its leads
from the general to the particular, as from wavicles to particles.
80a. Seduction
is a female virtue; for its leads from the particular to the general, as from
particles to wavicles.
b. Reduction is a male vice; for its leads from
the general to the particular, as from wavicles to particles.
81a. From
the truth of transcendentalism to the beauty of humanism via the goodness of
nonconformism and the strength of fundamentalism.
b. From the illusion of anti-transcendentalism
to the ugliness of anti-humanism via the weakness of anti-fundamentalism and
the evil of anti-nonconformism.
82a. The
Father, correlating with strength, is the 'God' of the upper class.
b. The Mother, correlating with beauty, is the
'God(dess)' of the lower class.
83a. The
Son, correlating with goodness, is the 'God' of the middle class.
b. The Holy Spirit, correlating with truth, is
the God of the classless.
84a. Both
the Father and the Mother, as described above, are false gods, since neither
strength nor beauty appertains to the divine.
b. The Son, as described above, is also a false
god, since goodness does not appertain to the divine, whereas the Holy Spirit
is the one true god ... inasmuch as truth, and truth alone, appertains to the
divine.
85a. Hence
a society which values truth above all else, even to the exclusion of strength,
will be classless.
b. In contrast to that society which, valuing
strength above all else, even to the exclusion of truth, is upper class.
86a. Hence
a society which values beauty above all else, even to the exclusion of
goodness, will be lower class.
b. In contrast to that society which, valuing
goodness above all else, even to the exclusion of beauty, is middle class.
87a. A
society which values truth above all else is divine, centred in
transcendentalism.
b. A society which values strength above all
else is diabolic, rooted in fundamentalism.
88a. A
society which values beauty above all else is feminine, centred in humanism.
b. A society which values goodness above all
else is masculine, rooted in nonconformism.
89a. Classless
societies are alone capable, in their transcendentalism, of furthering the
truth of God ... the Holy Spirit.
b. Class-bound societies, whether
fundamentalist, humanist, or nonconformist, are incapable of furthering the
truth of God ... the Holy Spirit; for they are not centred/rooted in God but in
something less.
90a. The
furthest removed from the truth of God ... the Holy Spirit ... are those
societies rooted in strength, and hence the Devil.
b. For
the Devil is that which, glorifying strength, is furthest removed from God, and
hence the possibility of truth.
91a. The
nearest to the truth of God ... the Holy Spirit ... are those societies centred
in beauty, and hence woman.
b. For woman is that which, embodying beauty, is
nearest to God, and thus to the possibility of truth.
92a. Further
removed from the truth of God ... the Holy Spirit ... are those societies
rooted in goodness, and hence man.
b. For man is that which, embodying goodness, is
further removed (than woman) from God, and hence the possibility of truth.
93a. Those
who affirm strength are the enemies of God ... whether their symbol of this
affirmation be the Father, Allah, or anything else.
b. Such men are fundamentalist, and they relate,
consciously or unconsciously, to upper-class values.
94a. Those
who affirm beauty are friends of the world ... whether their symbol of this
affirmation be the Blessed Virgin, Venus, or anything else.
b. Such men or, more usually, women are
humanist, and they relate, consciously or unconsciously, to lower-class values.
95a. Those
who affirm goodness are the enemies of the world ... whether their symbol of
this affirmation be the Son, Mohammed, or anything else.
b. Such men are nonconformist, and they relate,
consciously or unconsciously, to middle-class values.
96a. Those
who affirm truth are the friends of God ... whether their symbol of this
affirmation be the Holy Spirit, the Omega Point, or anything else.
b. Such people are transcendentalist, and they
relate, consciously or unconsciously, to classless values.
97a. The
real enemy of truth is not beauty or goodness but strength, and consequently
God need only fear the Devil.
b. The real enemy of beauty is not strength or
truth but goodness, and consequently woman need only fear man.
98a. God
must accordingly fear the influence of the Devil which, under the banner of
strength-affirming fundamentalism, opposes what is divine.
b. Woman must accordingly fear the influence of
man who, under the banner of goodness-affirming nonconformism, opposes what is
feminine.
99a. To
oppose the divine is to affirm fundamentalism at the expense of
transcendentalism, and thus to champion strength at truth's expense.
b. To oppose the feminine is to affirm
nonconformism at the expense of humanism, and thus to champion goodness at
beauty's expense.
100a. Ultimately
the Devil can no more defeat God than man can defeat woman.
b. For strength is as ill-qualified to triumph
over truth ... as goodness to undermine beauty.
101a. All
strength can do is to keep those who are strong from the joys of truth.
b. All goodness can do is to keep those who are
good from the pleasures of beauty.
102a. Conversely,
all weakness can do is to keep those who are weak from the woes of illusion.
b. All evil can do is to keep those who are evil
from the pains of ugliness.
103a. Illusion
is for the anti-transcendentalist classless of the Judaic Antigod.
b. Weakness is for the anti-fundamentalist upper
class of the despotic Antidevil.
104a. Ugliness
is for the anti-humanist lower class of the republican Antivirgin.
b. Evil is for the anti-nonconformist middle
class of the parliamentary Antichrist.
105a. If
positive transcendentalism is truthful, then negative transcendentalism is
illusory - the difference between God and Antigod.
b. If positive fundamentalism is strong, then
negative fundamentalism is weak - the difference between the Devil and the
Antidevil.
106a. If
positive humanism is beautiful, then negative humanism is ugly - the difference
between woman and antiwoman.
b. If positive nonconformism is good, then
negative nonconformism is evil - the difference between man and antiman.
107a. God
(the Holy Spirit) is Taoist, but the Antigod (Jehovah) is Judaic.
b. The Devil (The Father) is Islamic, but the
Antidevil (Satan) is despotic.
108a. Woman
(the Blessed Virgin) is Catholic, but the Antiwoman (the Cursed Whore) is
republican.
b. Man (the Son) is Protestant, but the Antison
(Antichrist) is parliamentary.
109a. Because
the divine can be either negative or positive, Antigod or God, peace can
likewise be negative or positive, of photon particles or wavicles in space.
b. Because the diabolic can be either negative
or positive, Antidevil or Devil, war can likewise be negative or positive, of
proton particles or wavicles in time.
110a. Because
the feminine can be either negative or positive, antiwoman or woman, sex can
likewise be negative or positive, of electron particles or wavicles in mass.
b. Because the masculine can be either negative
or positive, antiman or man, sport can likewise be either negative or positive,
of neutron particles or wavicles in volume.
111a. If
God is inner peace and the Devil ... inner war, then the Antigod is outer peace
and the Antidevil ... outer war.
b. If man is inner sport and woman ... inner
sex, then the antiman is outer sport and the antiwoman ... outer sex.
112a. Inner
peace is being in the space within; outer peace is antibeing in the antispace
without.
b. Inner war is feeling in the time within;
outer war is antifeeling in the time without.
113a. Inner
sex is doing in the mass within; outer sex is antidoing in the mass without.
b. Inner sport is knowing in the volume within;
outer sport is antiknowing in the volume without.
114a. Sex
is the peace of the world, both inner and outer.
b. Sport is the war of purgatory, both inner and
outer.
115a. The
humanism of sex vis-à-vis the transcendentalism of peace.
b. The puritanism of sport vis-à-vis the
fundamentalism of war.
116a. Sex
is the darkness of phenomenal subjectivity; peace the light of noumenal
subjectivity.
b. Sport is the coldness of phenomenal
objectivity; war the heat of noumenal objectivity.
117a. Better
the unholy peace of Antigod than the holy war of the Devil.
b. For the holy war is still war, and thus
fundamentally diabolic.
118a. God
is no more capable of war than the Devil of peace.
b. For God is light and the Devil ... fire.
119a. God
is no-less noumenally extreme than the Devil, but God's is an extremity of the
left rather than the right.
b. Woman is no-less phenomenally moderate than
man, but woman's is a moderation of the left rather than the right.
120a. The
extreme left of noumenal subjectivity vis-à-vis the extreme right of noumenal
objectivity.
b. The moderate left of phenomenal subjectivity
vis-à-vis the moderate right of phenomenal objectivity.
121a. Peace,
like God, is extreme left, whereas war, like the Devil, is extreme right.
b. Sex, like woman, is moderate left, whereas
sport, like man, is moderate right.
122a. Extreme
left-wing transcendentalism vis-à-vis extreme right-wing fundamentalism.
b. Moderate left-wing humanism vis-à-vis
moderate right-wing nonconformism.
123a. Heaven
is extreme left, whereas Hell is extreme right.
b. The world is moderate left, whereas purgatory
is moderate right.
124a. The
salvation of the Moderate Left, or worldly, through the Extreme Left, or
heavenly.
b. The damnation of the Moderate Right, or
purgatorial, through the Extreme Right, or hellish.
125a. The
salvation of the world, or humanism, through God, or transcendentalism.
b. The damnation of purgatory, or nonconformism,
through the Devil, or fundamentalism.
126a. From
phenomenal subjectivity to noumenal subjectivity - a progression from the
Moderate Left to the Extreme Left, the bound star to the bound cross.
b. From
phenomenal objectivity to noumenal objectivity - a progression from the
Moderate Right to the Extreme Right, the free cross to the free star.
127a. From
the bound star of the world to the bound cross (supercross) of the heavenly
Beyond.
b. From the free cross of purgatory to the free
star (superstar) of the hellish Beyond.
128a. From
feminine inner darkness to divine inner light.
b. From masculine inner coldness to diabolic
inner heat.
129a. From
Catholic humanism to Taoist transcendentalism.
b. From Protestant puritanism to Islamic
fundamentalism.
130a. Conversely,
from the bound antistar of the antiworld to the bound anticross
(super-anticross) of the heavenly Behind.
b. From the free anticross of antipurgatory to
the free antistar (super-antistar) of the hellish Behind.
131a. From
feminine outer darkness to divine outer light.
b. From masculine outer coldness to diabolic
outer heat.
132a. From
republican anti-humanism to communist (Marxist) anti-transcendentalism.
b. From parliamentary anti-nonconformism to
fascist anti-fundamentalism.
133a. Both
Catholics and Protestants believe in a Beyond, but not in the same Beyond.
b. The Catholic Beyond ... of Taoist
transcendentalism ... is actually a positive salvation; the Protestant Beyond
... of Islamic fundamentalism ... is effectively a positive damnation.
134a. From
beauty to truth in the case of Catholics.
b. From goodness to strength in the case of
Protestants.
135a. Both
Republicans and Parliamentarians effectively believe in a Behind, but not in
the same Behind.
b. The republican Behind ... of communist
anti-transcendentalism ... is actually a negative salvation, the parliamentary
Behind ... of fascist anti-fundamentalism ... is effectively a negative
damnation.
136a. From
ugliness to illusion in the case of republicans.
b. From evil to weakness in the case of
parliamentarians.
137a. Both
positive salvation and positive damnation in the transcendentalist and
fundamentalist Beyonds are wavicle equivalents.
b. Both negative salvation and negative
damnation in the anti-transcendentalist and anti-fundamentalist Behinds are
particle equivalents.
138a. There
is thus a progression from electron wavicles to photon wavicles in the case of
positive salvation, and from neutron wavicles to proton wavicles in the case of
positive damnation.
b. There is thus a regression from electron
particles to photon particles in the case of negative salvation, and from
neutron particles to proton particles in the case of negative damnation.
139a. We
live in an age when the progressive options on salvation and damnation are more
likely than the regressive ones.
b. Formerly, it was the regressive options which,
with the threat of Communism/Fascism, seemed the more likely of the two.
140a. Such
progressive options on salvation and damnation take the form of political
religion rather than political science.
b. For political religion is to religion what political
science is to science - a transitional means to a more complete Beyond or
Behind, depending on the case.
141a. Fire
and air both contain light, but the light of fire is outer, whereas the light
of air is inner.
b. Firelight is the appearance of flame, whereas
lightness is the essence of oxygen.
142a. Earth
and water both contain substance, but the substance of earth is outer, whereas
the substance of water is inner.
b. Darkness is the appearance of earth, whereas
coldness is the essence of water.
143a. Substance
is to a phenomenon what light is to a noumenon - its appearance/essence.
b. Whereas the appearance/essence of a
phenomenon is tangible, the appearance/essence of a noumenon is intangible.
144a. I
can touch the substance of both earth and water, but I cannot touch the
'substance' of either fire or air.
b. For light can only be seen and lightness
felt, not touched.
145a. If
I endeavour to touch fire I will be burnt by its essence, which is heat.
b. If I endeavour to touch air I will be cooled
by its essence, which is lightness.
146a. Being
noumenal, both heat, the essence of fire, and lightness, the essence of air,
are beyond the scope of tangible verification.
b. But I can feel both the essence of fire and
the essence of air, whilst I can see the appearance of fire (flame) and the
'appearance' of air (light).
147a. Were
there no air I would not be able to see light, nor to feel lightness.
b. Were there no fire I would not be able to
feel flame, nor to see firelight.
148a. Firelight
differs from light as the appearance of flame from the 'appearance' of air.
b. Heat differs from lightness as the essence of
flame from the essence of air.
149a. The
appearance of flame is dark compared with the 'appearance' of air.
b. The essence of flame is heavy compared with
the essence of air.
150a. Dark
and heavy, like earth and water, fire is no match for the light/lightness of
air.
b. For air is the one element capable, in its
durable transcendence, of taking one to God.
151a. Borne
on the lightness of air to the light of being, wherein the photon is at
one-with-itself.
b. Carried on a joyful wave to the wisdom of
truth, wherein the spirit is at peace-with-itself.
152a. A
peace that surpasses all understanding because it is not one-with-the-intellect
but one-with-the-spirit.
b. The peace of a supreme being in the joyful
beatitude of its spiritual transcendence.
153a. A
peace of space once removed from the sex of mass, twice removed from the sport
of volume, and thrice removed from the war of time.
b. A being that has left not only will but
intellect and soul behind in its spiritual wake, thereby becoming supreme.
154a. Although
closest in appearance to the Divine, the upper class are thrice removed from it
in essence.
b. Although closer (compared to the lower class)
in appearance to the Divine, the middle class are twice removed from it in
essence.
155a. Although
the least close in appearance to the Divine, the lower class are only once
removed from it in essence.
b. For the Divine is the noumenal subjectivity
of a photon-wavicle transcendence, which is classless.
156a. The
upper class, being fundamentalist, are the class par excellence of the Devil,
viz. war and time.
b. The middle class, being nonconformist, are the
class par excellence of
man, viz. sport and volume.
157a. The
lower class, being humanist, are the class par excellence of woman, viz. sex and mass.
b. The classless, being transcendentalist, are
the People par excellence of
God, viz. peace and space.
158a. A
divine world would be one in which only classlessness, relative to God,
prevailed.
b. Such a divine world would be above the
conflicting class interests of the Devil, man, and woman.
159a. Neither
the Father, the Son, nor the Mother ... would have any place in a divine world.
b. Only the Holy Spirit would prevail there, and
prevail for all eternity ... of timeless, volumeless, massless space.
160a. A
divine world would be centred on the truth of peace and space.
b. Neither the strength of war and time, the
goodness of sport and volume, nor the beauty of sex and mass would exist there.
161a. The
feeling of soul, the knowing of intellect, and the doing of will could have no
place in Heaven.
b. For Heaven is the divine world, which is the
being of spirit.
162a. Such
a being is transcendentalist, and contrasts absolutely with the feeling of
soul, which is fundamentalist.
b. For the feeling of soul is the diabolic
world, which is Hell.
163a. Another
way of describing Heaven is to speak of an ideal world, but such a description
would be from a scientific rather than a religious point-of-view.
b. Likewise one could describe Hell as a
naturalistic world, but such a description would be scientific rather than
religious.
164a. Doubtless,
those who relate to God prefer the use of religious to scientific terminology.
b. Just as those who relate to the Devil prefer
the use of scientific to religious terminology.
165a. To
describe scientific fundamentalism in terms of religious transcendentalism is
the mark of a divine being, or god.
b. To describe religious transcendentalism in
terms of scientific fundamentalism is the mark of a diabolic being or, rather,
feeling - a devil.
166a. As
illogical for a truly religious person to describe scientific fundamentalism in
terms of scientific terminology ... as for a genuinely scientific person to
describe religious transcendentalism in terms of religious terminology.
b. A man of God would no more speak in terms of
naturalism, materialism, realism, or idealism ... than a man of the Devil would
speak in terms of Hell, purgatory, the world, or Heaven.
167a. To
speak of an ideal world is therefore to describe Heaven from a scientific, and
hence fundamentalist or, more correctly, antifundamentalist point-of-view.
b. To speak of a divine world is therefore to
describe Heaven from a religious, and hence transcendentalist, point-of-view.
168a. To
cross over from scientific to religious terminology, or vice versa, is the mark
of the in-between phenomenality of both nonconformism and humanism.
b. Yet nonconformism, being political, will have
a bias towards scientific terminology, whereas humanism, being economic, will
have a bias towards religious terminology.
169a. It
nonetheless follows that nonconformism will prefer, when true to itself, to
approach the noumenal extremes of science and religion from its own political
point-of-view.
b. Nonconformism will therefore speak of authoritarianism
in lieu of
naturalism/hell on the one hand and of totalitarianism in lieu of
idealism/heaven on the other hand.
170a. Likewise,
it should be emphasized that humanism, when true to itself, will prefer to
approach the noumenal extremes of science and religion from its own economic
point-of-view.
b. Thus it will speak of Fascism in lieu of naturalism/hell on the one hand
and of Communism in lieu of idealism/heaven on the other
hand.
171a. Such
specifically nonconformist and humanist terminology will reflect a necessarily
partial and limited point-of-view ... relative to each of the phenomenal
ideological positions in question.
b. Whereas use of either scientific or religious
terminology by nonconformists and humanists will do greater justice to the
noumenal ideological positions to which, alternatively or otherwise, they may
pertain.
172a. As
unlikely for a genuine scientist, or man of the Devil, to regard either himself
or, more correctly, his self as diabolic ... as for a genuine priest, or man of
God, to regard his self as ideal.
b. The genuine scientist can no more face-up to
his self from a religious point-of-view ... than the genuine priest can
face-down to his self from a scientific point-of-view.
173a. Scientists
who can and do face-up to their emotional self from a religious point-of-view
are more likely to be either nonconformist or humanist (though especially the
latter) quasi-scientists than the genuine noumenally extreme article.
b. Priests who can and do face-down to their
spiritual self from a scientific point-of-view are more likely to be humanist
or nonconformist (though especially the latter) quasi-priests than the genuine
noumenally extreme article.
174a. In
the case of quasi-scientists, a parliamentary or a republican bias ... as
relative to nonconformist and humanist systems respectively.
b. In the case of quasi-priests, a Catholic or a
Protestant bias ... as relative to humanist and nonconformist systems
respectively.
175a. The
genuine scientist is more germane to fundamentalist systems than to other types
of system.
b. The genuine priest is more germane to
transcendentalist systems than to other types of system.
176a. Conversely,
the least genuine and/or most spurious scientist is likely to be found in
transcendentalist systems.
b. While the least genuine and/or most spurious
priest is likely to be found in fundamentalist systems.
177a. Because
fundamentalism can be either alpha or omega, despotic or clerical, it follows
that the most spurious priest will be found in the former type of
fundamentalist system.
b. Because transcendentalism can be either alpha
or omega, lawful or spiritual, it follows that the most spurious scientist will
be found in the latter type of transcendentalist system.
178a. Hence
the most spurious priest is likely to be found - if at all - within a despotic
fundamentalist system.
b. While the most spurious scientist is likely
to be found - if at all - within a spiritual transcendentalist system.
179a. Priests
within a clerical fundamentalist system are simply least genuine.
b. Scientists within a lawful transcendentalist
system are likewise least genuine.
180a. The
most genuine priests will always be found within a spiritual transcendentalist
system, like Taoism.
b. The most genuine scientists will always be
found within a despotic fundamentalist system, like Fascism.
181a. Taoists
are one-with-God and therefore blessed.
b. Fascists are one- or, rather,
many-with-the-Devil, and therefore cursed.
182a. The
genuine priest is a god incarnate.
b. The genuine scientist is a devil incarnate.
183a. The
spirit of religion sees the world in terms of the Father, the Mother, the Son,
and the Holy Ghost.
b. The soul of science feels the world in terms
of naturalism, realism, materialism, and idealism.
184a. The
intellect of politics knows the world in terms of authoritarianism,
republicanism, liberalism, and totalitarianism.
b. The will of economics runs the world in terms
of fascism, socialism, capitalism, and communism.
185a. Light,
the element of space, is the illusion/truth of religious transcendentalism.
b. Fire, the element of time, is the
weakness/strength of scientific fundamentalism.
186a. Water,
the element of volume, is the evil/goodness of political nonconformism.
b. Earth, the element of mass, is the
ugliness/beauty of economic humanism.
187a. Faith
stands to despair as joy to woe.
b. Confidence stands to anger as pride to
humility.
188a. Desire
stands to revulsion as love to hate.
b. Hope stands to fear as pleasure to pain.
189a. Faith
through truth increases joy; joy through faith enhances metaphysical self.
b. Confidence through strength increases pride;
pride through confidence enhances metaphysical not-self.
190a. Desire
through goodness increases love; love through desire enhances physical
not-self.
b. Hope through beauty increases pleasure;
pleasure through hope enhances physical self.
191a. Despair
through illusion increases woe; woe through despair diminishes metaphysical
self.
b. Anger through weakness increases humiliation;
humiliation through anger diminishes metaphysical not-self.
192a. Revulsion
through evil increases hate; hate through revulsion diminishes physical
not-self.
b. Fear through ugliness increases pain; pain
through fear diminishes physical self.
193a. Faith
is a quality of the photon-wavicle metaphysical self; despair a quality of the
photon-particle metaphysical self.
b. Confidence is a quality of the proton-wavicle
metaphysical not-self; anger a quality of the proton-particle metaphysical
not-self.
194a. Desire
is a quality of the neutron-wavicle physical not-self; Revulsion a quality of
the neutron-particle physical not-self.
b. Hope is a quality of the electron-wavicle
physical self; fear a quality of the electron-particle physical self.
195a. The
metaphysical self is noumenal subjectivity, but the physical self is phenomenal
subjectivity.
b. The metaphysical not-self is noumenal
objectivity, but the physical not-self is phenomenal objectivity.
196a. Faith
is the wavicle blessing of joyful truth; despair the particle curse of woeful
illusion.
b. Confidence is the wavicle blessing of proud
strength; anger the particle curse of humiliating weakness.
197a. Desire
is the wavicle blessing of loving goodness; revulsion the particle curse of
hateful evil.
b. Hope is the wavicle blessing of pleasurable
beauty; fear the particle curse of painful ugliness.
198a. The
faith of God vis-à-vis the confidence of the Devil.
b. The desire of man vis-à-vis the hope of
woman.
199a. Conversely,
the despair of Antigod vis-à-vis the anger of the Antidevil.
b. The revulsion of antiman vis-à-vis the fear
of antiwoman.
200a. The
metaphysical self, being noumenally subjective, is divine, whereas the
metaphysical not-self, being noumenally objective, is diabolic.
b. The physical self, being phenomenally
subjective, is feminine, whereas the physical not-self, being phenomenally
objective, is masculine.
201a. The
divine self of photon spirit vis-à-vis the diabolic not-self of proton soul.
b. The feminine self of electron will vis-à-vis
the masculine not-self of neutron intellect.
202a. Subjectivism
of the self that, being divine, is at one with Heaven.
b. Subjectivity of the self that, being
feminine, is at one with the world.
203a. Objectivism
of the not-self that, being diabolic, is at variance with Heaven, and therefore
of Hell.
b. Objectivity of the not-self that, being
masculine, is at variance with the world, and therefore of purgatory.
204a. The
world can pass beyond the feminine to the divine, and thus achieve noumenal
salvation.
b. Yet purgatory cannot become divine, but
either diabolic or feminine, depending on whether it is damned or achieves relative
salvation in a worldly rebirth.
205a. Thus
salvation for the physical not-self lies in the physical self of worldly
rebirth.
b. Whereas damnation for the physical not-self
lies in the metaphysical not-self of diabolic death.
206a. The
metaphysical not-self cannot become the metaphysical self, any more than the
Devil can become God.
b. All the metaphysical not-self can do, if
positive, is devolve into the physical self of worldly rebirth and await the
salvation to Eternal Life which follows from a mundane precondition.
207a. The
feminine/physical self of electron will is the death-in-life which can become
the divine/metaphysical self of photon spirit, with Eternal Life.
b. The masculine/physical not-self of neutron
intellect is the life-in-death which can become the diabolic/metaphysical
not-self of proton soul, with Eternal Death.
208a. Compared
to feminine subjectivity, masculine objectivity is a living death.
b. Compared to divine subjectivism, diabolic
objectivism is Eternal Death.
209a. Death-in-life
is phenomenally subjective, whereas life-in-death is phenomenally objective.
b. Eternal Life is noumenally subjective,
whereas Eternal Death is noumenally objective.
210a. Re-birth
comes when the masculine lion lies down with the feminine lamb, becoming
one-with-the-world.
b. Re-death, so to speak, comes when the
masculine lion, in rejecting the world, is overtaken by the Devil, becoming
indistinguishable from Hell.
211a. Nonconformism
either embraces humanism or slides towards fundamentalism, wherein it is
damned.
b. For nonconformism cannot be saved from the
fate that awaits it ... in the event of its rejecting the world.
212a. The
Second Coming can only save the world, and hence humanism, from itself to the
heaven of airy transcendentalism.
b. The Devil can only damn purgatory, and hence
nonconformism, from itself to the hell of fiery fundamentalism.
213a. Heaven
is a photon light of blessed being.
b. Hell is a proton heat of cursed feeling.
214a. Purgatory
is a neutron coldness of abstract knowing.
b. The world is an electron darkness of concrete
doing.
215a. Salvation
is from concrete doing to blessed being, as from phenomenal subjectivity to
noumenal subjectivism.
b. Damnation is from abstract knowing to cursed
feeling, as from phenomenal objectivity to noumenal objectivism.
216a. Strictly
speaking, being, feeling, knowing, and doing are not religious but scientific
or, rather, philosophic terms.
b. Likewise, spirit, soul, intellect, and will
are less religious than philosophic terms.
217a. Being
stands to spirit as Heaven to the Holy Spirit.
b. Feeling stands to soul as Hell to the Father.
218a. Knowing
stands to intellect as Purgatory to the Son.
b. Doing stands to will as the World to the
Mother.
219a. No
less than Heaven is the context in which the Holy Spirit manifests itself, so
being is the context in which spirit becomes manifest.
b. No less than Hell is the context in which the
Father manifests Himself, so feeling is the context in which soul becomes
manifest.
220a. No
less than Purgatory is the context in which the Son manifests Himself, so
knowing is the context in which intellect becomes manifest.
b. No less than the World is the context in
which the Mother manifests Herself, so doing is the context in which will
becomes manifest.
221a. God
created religion, but the Devil created science.
b. Man created politics, but woman created
economics.
222a. As
foolish to believe that God created the world as ... that woman created God.
b. As foolish to believe that the Devil created
purgatory as ... that man created the Devil.
223a. Idealism
stands to transcendentalism as being to Heaven.
b. Naturalism stands to fundamentalism as
feeling to Hell.
224a. Materialism
stands to puritanism as knowing to purgatory.
b. Realism stands to humanism as doing to the
world.
225a. To
speak of communist idealism, but of Taoist transcendentalism.
b. To speak of fascist naturalism, but of
Islamic fundamentalism.
226a. To
speak of parliamentary materialism, but of Protestant nonconformism.
b. To speak of republican realism, but of
Catholic humanism.
227a. To
speak of being and spirit in connection with communist idealism, but of Heaven and
the Holy Spirit in connection with Taoist transcendentalism.
b. To speak of feeling and soul in connection
with fascist naturalism, but of Hell and the Father in connection with Islamic
fundamentalism.
228a. To
speak of knowing and intellect in connection with parliamentary materialism,
but of Purgatory and the Son in connection with Protestant nonconformism.
b. To speak of doing and will in connection with
republican realism, but of the World and the Mother in connection with Catholic
humanism.
229a. Hence
a kind of photon-particle/wavicle distinction between idealism and
transcendentalism.
b. Hence a kind of proton-particle/wavicle
distinction between naturalism and fundamentalism.
230a. Hence
a kind of neutron-particle/wavicle distinction between materialism and
nonconformism.
b. Hence a kind of electron-particle/wavicle
distinction between realism and humanism.
231a. If,
through idealism, heavenly philosophy embraces being and spirit, heavenly
religion embraces Heaven and the Holy Spirit through transcendentalism.
b. If, through naturalism, hellish philosophy
embraces feeling and soul, hellish religion embraces Hell and the Father
through fundamentalism.
232a. If,
through materialism, purgatorial philosophy embraces knowing and intellect, purgatorial
religion embraces Purgatory and the Son through nonconformism.
b. If, through realism, worldly philosophy
embraces doing and will, worldly religion embraces the World and the Mother
through humanism.
233a. In
contrast to the transcendentalism of heavenly religion and the idealism of
heavenly philosophy, heavenly science embraces chemistry through photons.
b. In contrast to the fundamentalism of hellish
religion and the naturalism of hellish philosophy, hellish science embraces
physics through protons.
234a. In
contrast to the nonconformism of purgatorial religion and the materialism of
purgatorial philosophy, purgatorial science embraces technology through
neutrons.
b. In contrast to the humanism of worldly
religion and the realism of worldly philosophy, worldly science embraces
biology through electrons.
235a. Heavenly
science, philosophy, and religion are concerned with truth.
b. Hellish science, philosophy, and religion are
concerned with strength.
236a. Purgatorial
science, philosophy, and religion are concerned with goodness.
b. Worldly science, philosophy, and religion are
concerned with beauty.
237a. Religion
approaches truth, strength, goodness, and beauty from within - through
subjective experience.
b. Science approaches truth, strength, goodness,
and beauty from without - through objective experiment.
238a. Philosophy
approaches truth, strength, goodness, and beauty from the intermediate realm of
a mind given to intellectual exposition.
b. Natural law, which stands to science,
philosophy, and religion as 'Mother Nature' to a solar-lunar-stellar trinity,
approaches truth, strength, goodness, and beauty from the mundane realm of a
will given to evidential acquisition.
239a. Science
speaks less in terms of being, feeling, knowing, and doing than of ... space,
time, volume, and mass.
b. Likewise, science speaks less in terms of
spirit, soul, intellect, and will than of ... cosmos, sun, moon, and the earth.
240a. Where
photons are concerned, space is the context in which the stellar cosmos
manifests itself.
b. Where protons are concerned, time is the
context in which the solar sun manifests itself.
241a. Where
neutrons are concerned, volume is the context in which the lunar moon manifests
itself.
b. Where electrons are concerned, mass is the
context in which the planar (planetary) earth manifests itself.
242a. Space
stands to the cosmos as being to spirit, or Heaven to the Holy Spirit.
b. Time stands to the sun as feeling to soul, or
Hell to the Father.
243a. Volume
stands to the moon as knowing to intellect, or Purgatory to the Son.
b. Mass stands to the earth as doing to will, or
the World to the Mother.
244a. Air
is no-less a precondition of the inner light of spirit than fire is a
precondition of the outer heat of soul.
b. For air stands to spirit as Heaven to the
Holy Spirit, whereas fire stands to soul as Hell to the Father.
245a. Heaven
is the context of air in which the Holy Spirit of inner light is made manifest.
b. Hell is the context of fire in which the soul
of outer heat is made manifest.
246a. Heaven
is no more the inner light of the Holy Spirit ... than Hell is the outer heat
of the Father.
b. The
Holy Spirit is no more the context of air ... than the Father is the context of
fire.
247a. The
Holy Spirit is not commensurate with the Clear light of the Void, but only with
the Clear Light.
b. The Clear Light of the Void is not
commensurate with the Holy Spirit, but only with the Holy Spirit of Heaven.
248a. For
Heaven/the Void is the context of air/space in which the Holy Spirit/Clear
Light manifests itself.
b. Heaven/the Void is the truth/illusion in
which the joy/woe of the Holy Spirit/Clear Light is made manifest.
249a. Faith
in the truth leads to the joy of blessed salvation.
b. For faith is acceptance of the correct means
to a divine end.
250a. Acceptance
of air as the correct means to the divine end of a joyful transcendence ... is
faith in the truth.
b. For the truth is heavenly, and heaven is the medium
in which the joy of Holy Spirit comes to pass.
251a. Where
there is a Holy Spirit, there is also an Unholy Spirit, or Antispirit.
b. This Unholy Spirit is not the Devil but
Jehovah, the primal spirit of the cosmos.
252a. Wherever
there is a Holy Soul, there is also an Unholy Soul, or Antisoul.
b. This Unholy Soul is not the Father but Satan,
the primal soul of the sun.
253a. Wherever
there is a Holy Intellect, there is also an Unholy Intellect, or
Anti-intellect.
b. This Unholy Intellect is not the Son but the
Antichrist, the primal intellect of the moon.
254a. Wherever
there is a Holy Will, there is also an Unholy Will, or Antiwill
b. This Unholy Will is not the Mother but the
Antimother, the primal will of the earth.
255a. Hence
where there is Taoism, there is Communism.
b. For Taoism stands to Communism as the Holy
Spirit to the Unholy Spirit, or as photon-wavicle transcendentalism to
photon-particle Idealism.
256a. Hence
where there is Mohammedanism, there is Fascism.
b. For Mohammedanism stands to Fascism as the
Holy Soul to the Unholy Soul, or as proton-wavicle fundamentalism to
proton-particle naturalism.
257a. Hence
where there is Protestantism, there is Parliamentarianism.
b. For Protestantism stands to
Parliamentarianism as the Holy Intellect to the Unholy Intellect, or as
neutron-wavicle nonconformism to neutron-particle materialism.
258a. Hence
where there is Catholicism, there is Republicanism.
b. For Catholicism stands to Republicanism as
the Holy Will to the Unholy Will, or as electron-wavicle humanism to
electron-particle realism.
259a. The
Holy Spirit is the essence of ultimate heaven (air), the Unholy Spirit ... the
essence of primal heaven (space).
b. The Holy Soul is the essence of ultimate hell
(fire), the Unholy Soul the essence of primal hell (time).
260a. The
Holy Intellect is the essence of ultimate purgatory (water), the Unholy
Intellect the essence of primal purgatory (volume).
b. The Holy Will is the essence of the ultimate
world (earth), the Unholy Will the essence of the primal world (mass).
261a. The
essence of Holy Spirit is inner light; the essence of Unholy Spirit is outer
light.
b. The essence of Holy Soul is inner heat; the
essence of Unholy Soul is outer heat.
262a. The
essence of Holy Intellect is inner coldness; the essence of Unholy Intellect is
outer coldness.
b. The essence of Holy Will is inner darkness;
the essence of Unholy Will is outer darkness.
263a. To
see within is holy, but to see without is unholy.
b. To
feel within is holy, but to feel without is unholy.
264a. To
think within is holy, but to think without is unholy.
b. To
act within is holy, but to act without is unholy.
265a. Where
the Holy God perceives within ... through meditation, the Unholy God perceives
without ... through sight.
b. Where the Holy Devil feels within ... through
emotion, the Unholy Devil feels without ... through sensation.
266a. Where
the holy man thinks within ... through prayer, the unholy man thinks without
... through speech.
b. Where the holy woman acts within ... through
grace, the unholy woman acts without ... through style.
267a. The
Holy God apperceives joy through truth, whereas the Unholy God perceives woe
through illusion.
b. The Holy Devil feels pride through strength,
whereas the Unholy Devil feels humility, if not humiliation, through weakness.
268a. The
holy man thinks love through goodness, whereas the unholy man thinks hate
through evil.
b. The holy woman acts pleasure through beauty,
whereas the unholy woman acts pain through ugliness.
269a. Joy
through air as against woe through space.
b. Pride through fire as against humility
through time.
270a. Love
through water as against hate through volume.
b. Pleasure through earth as against pain through
mass.
271a. Joy
is the essence of Holy Spirit; air the essence of Heaven.
b. Woe is the essence of Unholy Spirit; space
the essence of the cosmos.
272a. Pride
is the essence of Holy Soul; fire the essence of Hell.
b. Humility is the essence of Unholy Soul; time
the essence of the sun.
273a. Love
is the essence of Holy Intellect; water the essence of purgatory.
b. Hate is the essence of Unholy Intellect;
volume the essence of the moon.
274a. Pleasure
is the essence of Holy Will; earth the essence of the world.
b. Pain is the essence of Unholy Will; mass the
essence of the earth.
275a. Space
being the essence of the cosmos, the cosmos is the appearance of space.
b. Time being the essence of the sun, the sun is
the appearance of time.
276a. Volume
being the essence of the moon, the moon is the appearance of volume.
b. Mass being the essence of the earth, the
earth is the appearance of mass.
277a. Air
being the essence of Heaven, Heaven is the appearance of air.
b. Fire being the essence of Hell, Hell is the
appearance of fire.
278a. Water
being the essence of purgatory, purgatory is the appearance of water.
b. Earth being the essence of the world, the
world is the appearance of earth.
279a. The
essence of air being lightness, the appearance of air is light.
b. The essence of fire being hotness, the
appearance of fire is brightness.
280a. The
essence of water being coldness, the appearance of water is dullness.
b. The essence of earth being heaviness, the
appearance of earth is darkness.
281a. Joy
being the essence of God, the appearance of God is truth.
b. Pride being the essence of the Devil, the
appearance of the Devil is strength.
282a. Love
being the essence of man, the appearance of man is goodness.
b. Pleasure being the essence of woman, the
appearance of woman is beauty.
283a. Conversely,
woe being the essence of Antigod, the appearance of Antigod is illusion.
b. Humility being the essence of the Antidevil,
the appearance of the Antidevil is weakness.
284a. Hate
being the essence of antiman, the appearance of antiman is evil.
b. Pain being the essence of antiwoman, the
appearance of antiwoman is ugliness.
285a. Jazz
music stands to rock music as transcendentalism to fundamentalism.
b. Hence transcendentalist jazz vis-à-vis
fundamentalist rock.
286a. Classical
music stands to romantic music as humanism to puritanism.
b. Hence humanist classical vis-à-vis puritan
romantic.
287a. Jazz
is the music of air, and hence of wind.
b. Rock is the music of fire, and hence of
drums.
288a. Romantic
is the music of water, and hence of keyboards.
b. Classical is the music of earth, and hence of
strings.
289a. The
electronic avant-garde is an extreme branch of the romantic, and hence of musical
nonconformism.
b. The electronic avant-garde stands to electric
pop as Nazism to Fascism, or boiling water to fire.
290a. Where
jazz is the music of God, blues is a music of the Antigod.
b. Where rock is the music of the Devil, pop is
a music of the Antidevil.
291a. Where
romantic is the music of man, the avant-garde is a music of the antiman (both
relatively and absolutely).
b. Where classical is the music of woman, folk
is a music of the antiwoman (both relatively and absolutely).
292a. Hence
blues stands to jazz as woe to joy, or space to heaven.
b. Hence
pop stands to rock as humility to pride, or time to hell.
293a. Hence
the avant-garde stands to romantic as hate to love, or volume to purgatory.
b. Hence folk stands to classical as pain to
pleasure, or mass to the world.
294a. Therefore
to distinguish between the unholy spirit of blues, as of Communism, and the
holy spirit of jazz, as of Taoism.
b. Therefore to distinguish between the unholy
soul of pop, as of Fascism, and the holy soul of rock, as of Mohammedanism.
295a. Therefore
to distinguish between the unholy intellect of the avant-garde, as of
parliamentarianism, and the holy intellect of romantic, as of Protestantism.
b. Therefore to distinguish between the unholy
will of folk, as of republicanism, and the holy will of classical, as of
Catholicism.
296a. The
pitch of jazz as against the rhythm of rock.
b. The harmony of classical as against the
melody of romantic.
297a. The
antipitch of blues as against the antirhythm of pop.
b. The antiharmony of folk as against the
antimelody of the avant-garde.
298a. The
photon-particle antipitch of blues vis-à-vis the photon-wavicle pitch of jazz.
b. The proton-particle antirhythm of pop
vis-à-vis the proton-wavicle rhythm of rock.
299a. The
neutron-particle antimelody of the avant-garde vis-à-vis the neutron-wavicle
melody of romantic.
b. The electron-particle antiharmony of folk
vis-à-vis the electron-wavicle harmony of classical.
300a. Blues
wailing vis-à-vis jazz blowing.
b. Pop singing vis-à-vis rock drumming.
301a. Avant-garde
staccato vis-à-vis romantic legato.
b. Folk strumming vis-à-vis classical bowing.
302a. The
salvation of the classical world in the jazz heaven.
b. The damnation of the avant-garde purgatory in
the pop hell.
303a. From
electron-wavicle harmony to photon-wavicle pitch.
b. From neutron-particle melody to
proton-particle rhythm.
304a. God
is a joy of the inner light, the cosmos a woe of the outer light.
b. Heaven is a truth of the air, space an
illusion of the sky.
305a. The
Devil is a pride of the inner heat, the sun a humility, if not humiliation, of
the outer heat.
b. Hell is a strength of the fire, time a
weakness of the flame.
306a. Man
is a love of the inner coldness, the moon a hatred of the outer coldness.
b. Purgatory is a goodness of the water, volume
an evil of the frost.
307a. Woman
is a pleasure of the inner darkness, the earth a pain of the outer darkness.
b. The world is a beauty of the earth, mass an
ugliness of the soil.
308a. To
shine inwardly in Heaven, but outwardly in space.
b. To burn inwardly in Hell, but outwardly in
time.
309a. To
freeze inwardly in purgatory, but outwardly in volume.
b. To fade inwardly in the world, but outwardly
in mass.
310a. God
shines in Heaven no less than joy in truth, the inner light in air, and spirit
in transcendentalism.
b. The Devil burns in Hell no less than pride in
strength, the inner heat in fire, and soul in fundamentalism.
311a. Man
freezes in purgatory no less than love in goodness, the inner coldness in
water, and intellect in puritanism.
b. Woman fades in the world no less than
pleasure in beauty, the inner darkness in earth, and will in humanism.
312a. The
cosmos shines in space no less than woe in illusion, the outer light in sky,
and being in idealism.
b. The sun burns in time no less than
humiliation in weakness, the outer heat in flame, and feeling in naturalism.
313a. The
moon freezes in volume no less than hate in evil, the outer coldness in frost,
and knowing in materialism.
b. The earth fades in mass no less than ugliness
in pain, the outer darkness in soil, and doing in realism.
314a. The
idealism of being as against the transcendentalism of God (the Holy Spirit).
b. The naturalism of feeling as against the
fundamentalism of the Devil.
315a. The
materialism of knowing as against the nonconformism of man.
b. The realism of doing as against the humanism
of woman.
316a. The
space of the cosmos as against the Heaven of the Holy Spirit.
b. The time of the sun as against the Hell of
the Father.
317a. The
volume of the moon as against the Purgatory of the Son.
b. The mass of the earth as against the World of
the Mother.
318a. Being
and God are as antithetical as the cosmos and the Holy Spirit, or idealism and
transcendentalism.
b. Feeling and the Devil are as antithetical as
time and the Father, or naturalism and fundamentalism.
319a. Knowing
and man are as antithetical as volume and the Son, or materialism and
nonconformism.
b. Doing and woman are as antithetical as mass
and the Mother, or realism and humanism.
320a. Being
is to scientific idealism what God is to religious transcendentalism - the
essence of photons.
b. The cosmos has a photon-particle essence, God
(the Holy Spirit) a photon-wavicle essence.
321a. Feeling
is to scientific naturalism what the Devil is to religious fundamentalism - the
essence of protons.
b. The sun has a proton-particle essence, the
Devil a proton-wavicle essence.
322a. Knowing
is to scientific materialism what man is to religious nonconformism - the
essence of neutrons.
b. The moon has a neutron-particle essence, the
son a neutron-wavicle essence.
323a. Doing
is to scientific realism what woman is to religious humanism - the essence of
electrons.
b. The earth has an electron-particle essence,
the Mother an electron-wavicle essence.
324a. The
light of the cosmos as against the spirit of God.
b. The heat of the sun as against the soul of
the Devil.
325a. The
coldness of the moon as against the intellect of man.
b. The darkness of the earth as against the will
of woman.
326a. Light,
being stellar, can only be experienced objectively.
b. Spirit, being divine, can only be experienced
subjectively.
327a. Heat,
being solar, can only be experienced objectively.
b. Soul, being diabolic, can only be experienced
subjectively.
328a. Coldness,
being lunar, can only be experienced objectively.
b. Intellect, being masculine, can only be
experienced subjectively.
329a. Darkness,
being planar, can only be experienced objectively.
b. Will, being feminine, can only be experienced
subjectively.
330a. A
scientific/religious struggle between light and spirit, objective photons and
subjective photons.
b. A scientific/religious struggle between heat
and soul, objective protons and subjective protons.
331a. A
scientific/religious struggle between coldness and intellect, objective neutrons
and subjective neutrons.
b. A scientific/religious struggle between
darkness and will, objective electrons and subjective electrons.
332a. The
'objective' of religion is to advance the wavicle at the expense of the
particle.
b. The objective of science is to advance the
particle at the expense of the wavicle.
333a. Religion
seeks to understand the elements subjectively, as spirit, soul, intellect, and
will.
b. Science seeks to understand the elements
objectively, as air, fire, water, and earth.
334a. Religion
takes over from where science leaves off, for religion is subjective and
science ... objective.
b. Religion reaches its peak in the omega,
science was at its peak in the alpha.
335a. Religion
that hasn't come into its subjective own is quasi-scientific.
b. Science that is no longer objectively true to
itself is quasi-religious.
336a. All
primitive religion is quasi-scientific.
b. All advanced science is quasi-religious.
337a. The
former is more 'physical' than metaphysical.
b. The latter is more 'metaphysical' than
physical.
338a. Primitive
religion, based on worship of a creator deity, is in the shadow of science, and
hence the light.
b. Advanced science, focusing on investigations
of minute particles and wavicles, is in the shadow of religion, and hence the
spirit.
339a. In
the case of primitive religion, the subjective is bent towards and subordinated
to the objective, viz. a 'physical' deity.
b. In the case of advanced science, the
objective is bent towards and subordinated to the subjective, viz. a
'metaphysical' element.
340a. It
would be wrong to suppose, however, that primitive religion is morally inferior
to advanced science.
b. Even when quasi-scientific, religion is still
fundamentally subjective, just as science remains fundamentally objective when
quasi-religious.
341a. Genuine
religion can only be born once genuine science dies.
b. Hence the birth of metaphysics depends upon
the death of physics.
342a. A
society that is free from physics will have the eternity of metaphysical
religion.
b. A society in the grip of physics will have no
time for metaphysical religion.
343a. Genuine
religion, which is metaphysical, will have noumenal subjectivity at its core.
b. Genuine science, which is physical, will have
noumenal objectivity at its core.
344a. False
religion, which is chemical/physical, will be compromised by noumenal
objectivity, and thus have noumenal subjectivity at its periphery.
b. False science, which is 'metaphysical', will
be compromised by noumenal subjectivity, and thus have noumenal objectivity at
its periphery.
345a. When
religion is absolute it is noumenally subjective, and hence metaphysical.
b. When science is absolute it is noumenally
objective, and hence physical.
346a. When
religion is relative (not false), it is phenomenally subjective, and hence
aesthetic.
b. When science is relative (not false), it is
phenomenally objective, and hence technological.
347a. Hence
where relative religion emphasizes self-realization through art for the Few
(artists), it implies worship of art by the Many (public).
b. Hence where relative science implies
self-denial through technology by the Few (technocrats), it implies the use of
technology by the Many (clients).
348a. Art
is a phenomenal manifestation of relative religion that serves the
self-realizing purposes of the Few.
b. Technology is a phenomenal manifestation of
relative science that serves the practical purposes of the Many.
349a. Art
stands to technology as humanism to materialism.
b. Religion stands to science as
transcendentalism to naturalism.
350a. As
a phenomenal manifestation of relative religion, art can have no place in the
noumenal subjectivity, through spirit, of absolute religion.
b. As a phenomenal manifestation of relative
science, technology can have no place in the noumenal objectivity, through
heat, of absolute science.
351a. When
religion is false it panders to light as opposed to spirit.
b. When science is false it panders to soul as
opposed to heat.
352a. Hence
the term 'Clear Light of the Void' is germane to a false, or quasi-scientific,
approach to religion.
b. Hence a term like 'soul' is germane to a
false, or quasi-religious, approach to science.
353a. Light
is objective, and hence external, whereas spirit is subjective, and hence
internal.
b. Soul is subjective, and hence internal,
whereas heat is objective, and hence external.
354a. The
term 'inner light' for spirit is as paradoxical as would be the term 'outer
spirit' for light.
b. The term 'inner heat' for soul is as
paradoxical as would be the term 'outer soul' for heat.
355a. The
genuine religious person will refrain from using scientific terms religiously.
b. The genuine scientific person will refrain
from using religious terms scientifically.
356a. Spirit
is One with God, no less than soul is One with the Devil.
b. Light is one with the cosmos, no less than
heat is one with the sun.
357a. Similarly,
will is one with woman, no less than intellect (mind) is one with man.
b. Darkness is one with the earth, no less than
coldness is one with the moon.
358a. Heaven
is no more external to God than space is internal to Him.
b. Heaven is the inner air, and space the outer
void.
359a. Hell
is no more external to the Devil than time is internal to Him.
b. Hell is the inner fire, and time the outer
flame.
360a. The
world is no more external to woman than mass is internal to her.
b. The world is the inner earth (womb), and mass
the outer substance (flesh).
361a. Purgatory
is no more external to man than volume is internal to him.
b. Purgatory is the inner water (mind), and
volume the outer fluid (ink).
362a. Light
travels through the outer void ... of space, but spirit reposes in the inner
air ... of heaven.
b. Heat travels through the outer flame ... of
time, but soul reposes in the inner fire ... of hell.
363a. Darkness
courses through the outer substance ... of mass, but will reposes in the inner
earth ... of the world.
b. Coldness courses through the outer fluid ...
of volume, but intellect reposes in the inner water ... of purgatory.
364a. To
distinguish between human beings, who are idealist, and human gods, who are
transcendentalist.
b. To distinguish between human feelings, who
are naturalist, and human devils, who are fundamentalist.
365a. To
distinguish between human doings, who are realist, and human sinners, who are
humanist.
b. To distinguish between human knowings, who
are materialist, and human saints, who are nonconformist.
366a. Hence
an objective/subjective distinction between human beings (photon particles) and
human gods (photon wavicles).
b. Hence an objective/subjective distinction between
human feelings (proton particles) and human devils (proton wavicles).
367a. Hence
an objective/subjective distinction between human doings (electron particles)
and human sinners (electron wavicles).
b. Hence an objective/subjective distinction between
human knowings (neutron particles) and human saints (neutron wavicles).
368a. Whereas
a human being is bound to be Communist, a human god is free to be Taoist.
b. Whereas a human feeling is bound to be
Fascist, a human devil is free to be Islamic.
369a. Whereas
a human doing is bound to be republican, a human sinner is free to be Catholic.
b. Whereas a human knowing is bound to be
parliamentary, a human saint is free to be Protestant.
370a. The
beings and feelings of Communism and Fascism vis-à-vis the gods and devils of
Taoism and Mohammedanism.
b. The doings and knowings of Republicanism and
Parliamentarianism vis-à-vis the sinners and saints of Catholicism and
Protestantism.
371a. Sinners
can become gods no less than saints ... devils.
b. Doings can become beings no less than
knowings ... feelings.
372a. The
salvation of Catholic sinners into Taoist gods.
b. The damnation of Protestant saints into
Islamic devils.
373a. The
evolution of republican doings into Marxist beings.
b. The devolution of liberal knowings into
fascist feelings.
374a. The
cosmos begins in light and ends in space.
b. God begins in air and ends in spirit.
375a. The
sun begins in heat and ends in time.
b. The Devil begins in fire and ends in soul.
376a. The
world begins in darkness and ends in mass.
b. Woman begins in earth and ends in will.
377a. The
moon begins in coldness and ends in volume.
b. Man begins in water and ends in Intellect.
378a. The
cosmos is that which, ending in space, shines outwardly, whereas God is that
which, beginning in air, shines inwardly.
b. The sun is that which, ending in time, burns
outwardly, whereas the Devil is that which, beginning in fire, burns inwardly.
379a. The
world is that which, ending in mass, fades outwardly, whereas woman is that
which, beginning in earth, fades inwardly.
b. The moon is that which, ending in volume,
freezes outwardly, whereas man is that which, beginning in water, freezes
inwardly.
380a. Light
is not the external manifestation of God, but that which, being stellar, stands
in an antithetical relationship to spirit.
b. Heat is not the external manifestation of the
Devil, but that which, being solar, stands in an antithetical relationship to
soul.
381a. Darkness
is not the external manifestation of woman, but that which, being planar,
stands in an antithetical relationship to will.
b. Coldness is not the external manifestation of
man, but that which, being lunar, stands in an antithetical relationship to
intellect.
382a. Enlightenment
begins where sight ends.
b. For enlightenment is the spark of the spirit,
whereas sight is the light of the senses.
383a. As
illogical to pray or meditate with one's eyes open ... as to stare with them
closed.
b. Religion closes the eyes and opens the spirit;
science closes the spirit and opens the eyes.
384a. One
can no more see spirit than meditate light; spirit is as much beyond sight ...
as light is beneath meditation.
b. Therefore one can no more delineate God than
experience the cosmos.
385a. Cosmic
consciousness is consciousness that focuses, in astronomical vein, upon the
cosmos.
b. Divine consciousness is consciousness that
focuses, in meditative vein, upon the spirit.
386a. The
'essence', or internal manifestation, of light is negative spirit, or
electricity.
b. Electricity is a reactive particle.
387a. The
'appearance', or external manifestation, of spirit is inner light, or air.
b. Air is an attractive wavicle.
388a. As
impossible to delineate air ... as to experience (with impunity) electricity.
b. Air can only be experienced ... through
spirit, and electricity seen ... through light.
389a. Spirit
dies when air is cut off.
b. Light fades when electricity is cut off.
390a. The
essence of God (spirit) is more important than its appearance (air).
b. The appearance of Antigod (light) is more
important than its essence (electricity).
391a. God
is the essence (spirit) that is unseen.
b. Antigod is the appearance (light) that is
seen.
392a. I breathe
the appearance of God (air) in order to live in the spirit, which is pure
consciousness.
b. I switch-on the essence of Antigod
(electricity) in order to get light, which is the diffusion of pure
anticonsciousness.
393a. Light
is the antithesis of spirit, and he who worships light cannot experience his
spirit.
b. Salvation of the spirit is liberation from
the light.
394a. To
live in and for the spirit is to turn one's back on the light, and hence sight.
b. For sight, as the sensual manifestation of
Antigod, enslaves one to the light, which is Original Sin.
395a. One
breathes the 'inner light' of air in order to remain alive as a spiritual
entity.
b. Air is the fuel that stokes the fire of the
spirit to greater heights of pure consciousness.
396a. Every
living creature is One with God in the light of its breathing.
b. Those who are most of God breathe the most
self-consciously, and have the purest consciousness in consequence.
397a. The
deeper the breathing the more enlightened the psyche.
b. For spirit becomes superconscious at that
point where it is conscious of nothing but itself.
398a. Better
to be an 'airhead' than a 'light-head'.
b. Better spiritual self-consciousness than the
eclipse of consciousness by the light, whether natural or artificial.
399a. Spirit
thrives on air ... yet is not air, but pure consciousness.
b. Just so, God lives in Heaven ... yet is not
Heaven, but pure spirit.
400a. There
could no more be spirit without air ... than light without electricity.
b. There could no more be God without Heaven ...
than cosmos without space.
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
'Kingdom of God'.
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.
501a. Subjects
are no-less bound to autocratic power than married women.
b. A free, or republican, society will not be
one to impede the liberation of women from marital enslavement. Rather, it will encourage and further such
liberation.
502a. People's
republics are akin to free electrons, and are accordingly feminist and
socialist.
b. Until the People are free ... from proton
and/or neutron power, they cannot be true to themselves and able, thereafter,
to achieve liberation from themselves ... in God.
503a. Deliverance
from the electron self of phenomenal subjectivity is only possible through God
(the Second Coming), and presupposes the democratic assumption of religious
sovereignty.
b. Such an assumption is equivalent to a
transmutation from electron subjectivity to photon subjectivity (subjectivism),
and will only be desirable to a people well acquainted with electron wavicles.
504a. Electron
wavicles are the traditional preserve of Catholicism, and it is from
Catholicism and kindred religions that the will to salvation (in photon
wavicles) becomes manifest.
b. Thus will the 'inner light' of the Holy
Spirit eclipse the world, with its electron darkness.
505a. Social
Transcendentalism is a bridge between the world and Heaven, a bridge leading
from the feminine to the Divine.
b. Social Transcendentalism is thus the opposite
of Transcendental Socialism, or Marxism, which leads from Communism to the
world.
506a. The
world is neither transcendentally Socialist nor socially Transcendentalist, but
socialist.
b. Socialism is the electron darkness which
paves the way for the 'inner light' of transcendentalism.
507a. The
effective enemy of transcendentalism is not humanism, nor even fundamentalism,
but nonconformism.
b. Nonconformism blocks the way to
transcendentalism by seducing the world, and hence the People, with promises of
material gain.
508a. Not
until nonconformism is neutralized by fundamentalism ... will the humanist
world be free to turn its attention towards transcendentalism, and thus God.
b. The Devil may therefore be regarded as
indirectly serving God's cause ... by neutralizing purgatory.
509a. So
long as the middle class are free to oppress and seduce the lower class, the
latter will not achieve classless salvation.
b. So long as cultural and philosophical
'excellence' is monopolized by the middle class, the lower class will not have
access to the higher culture and philosophy of classless leaders.
510a. In
any ultimate sense, culture is the preserve of the divine classless, whether
alpha or omega, idealist or transcendentalist.
b. The opposite of culture is not civilization
but nature, and nature is generally the preserve of the mundane lower class,
whether realist (and negative) or humanist (and positive).
511a. The
chief enemy of nature is civilization, and civilization, whether materialist
(and negative) or nonconformist (and positive), is generally the preserve of
the urban(e) bourgeoisie.
b. The opposite of civilization is not nature
but barbarism, and barbarism is generally the preserve of the diabolic upper
class, whether naturalist (and negative) or fundamentalist (and positive).
512a. Both
Judaism and Taoism are cultured - the former negatively ... vis-à-vis the
Antigod and the latter positively ... vis-à-vis God.
b. Both Despotism and Islam are barbarous - the
former negatively vis-à-vis the Antidevil and the latter positively vis-à-vis
the Devil.
513a. Both
Parliamentarianism and Protestantism are civilized - the former negatively ... vis-à-vis
the Antichrist and the latter positively ... vis-à-vis Christ.
b. Both Republicanism and Catholicism are
natural - the former negatively ... vis-à-vis the Antivirgin and the latter
positively ... vis-à-vis the Virgin.
514a. It
could be said, over-and-above obviously pedantic distinctions, that whereas
culture is essentially religious, nature is essentially economic.
b. Likewise, it could be said that whereas
civilization is essentially political, barbarism is essentially scientific.
515a. Hence
the religious essence of Judaism and Taoism as opposed to the economic essence
of Republicanism and Catholicism.
b. Hence, too, the political essence of
Parliamentarianism and Nonconformism as opposed to the scientific essence of
Despotism and Mohammedanism.
516a. God
is by nature a religious entity, and the Devil a scientific one.
b. Man is by nature a political animal, and
woman an economic one.
517a. The
cultural essence of light/air as opposed to the natural essence of
darkness/earth.
b. The civilized essence of coldness/water as
opposed to the barbarous essence of heat/fire.
518a. Hence
the religious significance of light/air as against the scientific significance
of heat/fire.
b. Hence the political significance of
coldness/water as against the economic significance of darkness/earth.
519a. Negative
nature has to do with natural law (worldly determinism) and negative culture
with supernatural law (heavenly determinism).
b. Negative civilization has to do with
antinatural law (purgatorial determinism) and negative barbarism with
anti-supernatural law (or hellish determinism).
520a. Positive
nature has to do with natural lawlessness (worldly freedom) and positive
culture with supernatural lawlessness (heavenly freedom).
b. Positive civilization has to do with
antinatural lawlessness (purgatorial freedom), and positive barbarism with
anti-supernatural lawlessness (hellish freedom).
521a. The
law, whether ecclesiastical (heavenly), criminal (hellish), civil
(purgatorial), or natural (worldly), is the determinism that inheres to the
particle aspect of any given element, be it photon, proton, neutron, or
electron.
b. The lawless, whether heavenly
(ecclesiastical), hellish (criminal), purgatorial (civil), or worldly
(natural), is the freedom that inheres to the wavicle aspect of any given
element, be it photon, proton, neutron, or electron.
522a. Freedom
on any given level, whether religious, scientific, political, or economic, is
from particle determinism.
b. For particle determinism is that which,
accruing to the alpha as opposed to the omega of things, binds men to law, and
thus suffering.
523a. Whether
the law be supernatural and religious, anti-supernatural and scientific,
antinatural and political, or natural and economic, the negative consequence of
enslavement to particle determinism is always the same; all that differs is the
form.
b. Only in the lawlessness of wavicle freedom
can man know joy or pride or love or pleasure, depending on the type of lawlessness
in question, be it religious, scientific, political, or economic.
524a. The
woe of supernatural determinism vis-à-vis the joy of supernatural freedom.
b. The humility of anti-supernatural determinism
vis-à-vis the pride of anti-supernatural freedom.
525a. The
hate of antinatural determinism vis-à-vis the love of antinatural freedom.
b. The pain of natural determinism vis-à-vis the
pleasure of natural freedom.
526a. Where
photon wavicles preponderate over particles, there will be more culture than
religion; for culture is the essence of religion.
b. Where, conversely, photon particles
predominate over wavicles, there will be more religion than culture; for
religion is the appearance of culture.
527a. Where
proton wavicles preponderate over particles, there will be more barbarism than
science; for barbarism is the essence of science.
b. Where, conversely, proton particles
predominate over wavicles, there will be more science than barbarism; for
science is the appearance of barbarism.
528a. Where
neutron wavicles preponderate over particles, there will be more civilization
than politics; for civilization is the essence of politics.
b. Where, conversely, neutron particles
predominate over wavicles, there will be more politics than civilization; for
politics is the appearance of civilization.
529a. Where
electron wavicles preponderate over particles, there will be more nature than
economics; for nature is the essence of economics.
b. Where, conversely, electron particles
predominate over wavicles, there will be more economics than nature; for
economics is the appearance of nature.
530a. Wavicle
freedom from particle determinism on the photon spectrum of light/spirit is
essentially cultural freedom from religion.
b. Wavicle freedom from particle determinism on
the proton spectrum of heat/soul is essentially barbarous freedom from science.
531a. Wavicle
freedom from particle determinism on the neutron spectrum of coldness/intellect
is essentially civilized freedom from politics.
b. Wavicle freedom from particle determinism on
the electron spectrum of darkness/will is essentially natural freedom from
economics.
532a. To
be transcendentally free from the Idealism of Judaic religion in Taoist
culture.
b. To be fundamentally free from the naturalism
of despotic science in Islamic barbarism.
533a. To
be puritanically free from the materialism of parliamentary politics in
Protestant civilization.
b. To be humanistically free from the realism of
republican economics in Catholic nature.
534a. If
one is free, it is because one is Taoist, Islamic, Protestant, or Catholic.
b. If one is not free, it is because one is
Judaic, despotic, parliamentary, or republican.
535a. Relative
to particle determinism, wavicle freedom is a kind of salvation.
b. Relative to wavicle freedom, particle
determinism is a kind of damnation.
536a. The
Saved are blessed by the wavicle essence of a freedom beyond particle
appearances.
b. The Damned are cursed by the particle
appearance of a determinism beneath wavicle essence.
537a. Saved
from the curse of Judaic law (religion) by the blessing of Taoist freedom
(culture).
b. Saved from the curse of despotic law
(science) by the blessing of Islamic freedom (barbarism).
538a. Saved
from the curse of parliamentary law (politics) by the blessing of Protestant
freedom (civilization).
b. Saved from the curse of republican law
(economics) by the blessing of Catholic freedom (nature).
539a. Culture
liberates the heavenly from the clutches of (supernatural) religion.
b. Barbarism liberates the hellish from the
clutches of (anti-supernatural) science.
540a. Civilization
liberates the purgatorial from the clutches of (antinatural) politics.
b. Nature liberates the worldly from the
clutches of (natural) economics.
541a. Liberation
from religious slavery in the name of the Holy Spirit.
b. Liberation from scientific slavery in the
name of the Father.
542a. Liberation
from political slavery in the name of the Son.
b. Liberation from economic slavery in the name
of the Mother.
543a. It
is not enough, however, to be liberated from lower forms of tyranny.
b. Even the Liberated must be liberated from
their lower freedoms, in order that they may experience the ultimate liberation
of the Holy Spirit.
544a. For
the ultimate struggle is not against tyranny, but against lower forms of
liberation.
b. Ultimately, the ultimate struggle is waged in
the name of the Holy Spirit against the Mother, the Son, and the Father.
545a. For
that which is not cultural and heavenly, but natural and worldly, civilized and
purgatorial, or barbarous and hellish, is not ultimate but relative to lower
forms of liberation.
b. Such forms, while they may persist for a
time, cannot last for ever; for they are not centred in the spirit.
546a. Even
the soul ... of barbarous liberation ... cannot last for ever, but must
eventually bow to the spirit, in order to embrace the heavenly.
b. For Heaven is the beginning and end of all
life - the beginning of it in the photon particles of the Clear Light, and the
end of it in the photon wavicles of the Holy Spirit.
547a. As
in the beginning, so in the end ... except that the heavenly will shine
inwardly, through wavicle freedom, and thus stand at the farthest possible
remove from its inception in particle determinism.
b. Such a transcendent divinity ... of the
'inner light' of spirit ... will last for ever, in complete accord with its
wavicle essence.
548a. There
is no other God than this, the god of cultural fulfilment, and it is this God
that will replace all the 'lesser gods' of imperfect liberation.
b. For the 'inner light' is alone perfect, and
in the perfection of its wavicle shining the spirit is revealed - the free
spirit of the Holy Ghost.
549a. Pitch
is the heavenly element in music, corresponding to noumenal subjectivity.
b. Rhythm is the hellish element in music,
corresponding to noumenal objectivity.
550a. Melody
is the purgatorial element in music, corresponding to phenomenal objectivity.
b. Harmony is the worldly element in music,
corresponding to phenomenal subjectivity.
551a. It
could therefore be said that whereas pitch is religious/cultural, rhythm is
scientific/barbarous.
b. It could likewise be said that whereas melody
is
political/civilized,
harmony is economic/natural.
552a. Pitch
is religious when outer and cultural when inner - the former truncated (photon
particles) and the latter elongated (photon wavicles).
b. Rhythm is scientific when outer and barbarous
when inner - the former loud (proton particles) and the latter soft (proton
wavicles).
553a. Melody
is political when outer and civilized when inner - the former staccato (neutron
particles) and the latter legato (neutron wavicles).
b. Harmony is economic when outer and natural
when inner - the former harsh (electron particles) and the latter smooth
(electron wavicles).
554a. Vocals
stand to pitch, rhythm, melody, and harmony as law to religion, science,
politics, and economics.
b. For vocals are a manifestation of particle
determinism.
555a. Wavicle
freedom in music can only be achieved at the expense of vocals.
b. The freer the music the less it will have to
do with vocals, whether pitchfully, rhythmically, melodically, or harmonically.
556a. All
the best music, being expressive of wavicle freedom, is instrumental.
b. All the worst music, being expressive of
particle determinism, is vocal.
557a. Broadly,
classical and jazz are instrumental kinds of music.
b. By contrast, pop and rock are generally vocal
kinds of music.
558a. The
free man masters instrumental music, the slave remains enslaved to vocal music.
b. Even religious vocal music is a manifestation
of particle determinism ... to the extent that it reflects allegiance to the
outer light, and thus to photon particles.
559a. Singing
is objective and centrifugal, blowing (into a wind instrument) subjective and
centripetal.
b. A similar, albeit less-elevated distinction,
exists between the burning of joss sticks and the smoking of cigarettes.
560a. The
free-standing singer approximates to the Antigod (Jehovah), the singing drummer
to the Antifather (Satan).
b. The singing pianist approximates to the
Antison (Antichrist), the singing guitarist to the Antimother (Cursed Whore).
561a. Blessed
are they who, free from singing, are bound to their saxophone or hand drum or
organ or violin.
b. Rare are the saxophonists, hand-drummers,
organists, violinists ... who also sing.
562a. Instruments
on the wavicle side of the musical divide, which are played with an attractive
technique, i.e. bowing, blowing, etc., are specifically germane to
instrumentalists.
b. Instruments on the particle side of the
musical divide, which are played with a reactive technique, i.e. strumming,
banging, etc., are easily subordinated to singers.
563a. The
idealistic singing of the free-standing singer as opposed to the naturalistic
singing of the drummer.
b. The materialistic singing of the pianist as
opposed to the realistic singing of the guitarist.
564a. Wind,
e.g. saxophone, transcendentalism as opposed to percussive, e.g. hand-drum,
fundamentalism.
b. Keyboard, e.g. organ, nonconformism as
opposed to string, e.g. violin, humanism.
565a. Classical
music, centred in humanism, rarely rises above nonconformism.
b. Jazz, centred in transcendentalism, rarely
falls beneath fundamentalism.
566a. Classical
may do musical justice to the world, but only jazz can do musical justice to
God (the Holy Spirit).
b. For it takes a music centred in wind, rather
than strings, to do adequate justice to the Divine.
567a. Physical
work being a curse of the Devil, manual workers are the natural enemies of God.
b. There can be no 'right to work' in a free, or
civil, society; only in diabolic societies would such a 'right', transformed
into an obligation, be upheld.
568a. The
world is also cursed by work - as witness the domestic slavery, traditionally,
of women.
b. Whether one's work be domestic and worldly,
or industrial and hellish, or commercial and purgatorial, or agricultural and
heavenly, work is a curse which has to be escaped from, if freedom is to
prevail.
569a. No
society is truly free so long as there are people who have to work for a
living.
b. For work keeps people enslaved to particle
determinism, and thus prevents the realization of wavicle freedom.
570a. A
society which strikes a balance between work and play, on whatever elemental
spectrum, is neither bound nor free but atomic.
b. Such a society, torn between particles and
wavicles, may be morally superior to a slave society, but it can only be
morally inferior to a truly free one!
571a. Particles
work but wavicles play - the former collectively and the latter individually.
b. Easier to work in the collective than to work
individually, but easier to play individually than to play in the collective.
572a. Primitive
religion subordinates the individual to the collective, subjective wavicles to
objective particles.
b. True religion or, rather, culture ...
subordinates the collective to the individual, objective particles to
subjective wavicles.
573a. For
primitive religion reflects the enslavement of mankind to particle determinism,
whereas culture advances the spiritual freedom of the individual.
b. True freedom cannot be advanced except by and
in the individual personally.
574a. The
State exists to protect and advance the material interests of the community.
b. The Church exists to protect and advance the
spiritual interests of the individual.
575a. Socialism
is concerned with the material wellbeing of society.
b. Transcendentalism is concerned with the
spiritual wellbeing of the individual.
576a. Society
can dispense money to needy individuals collectively, but it cannot dispense
spirit to needy individuals separatively.
b. No-one can cultivate the spirit for you,
since that is an entirely individual affair.
577a. False,
or primitive, religion can dispense antispirit which, as light, blinds the
individual to his spirit.
b. Such light is dispensed by cameras and films,
and it simply enslaves the individual to particle determinism.
578a. Photography
is rooted in the outer light of photon particles, and confers a false salvation
upon those whom it snaps.
b. To be saved to photograph is to be saved
negatively ... in the form only.
579a. Such
a false salvation, equivalent to fascist idealism, blinds the individual to his
spirit by keeping him chained to external appearances.
b. Such external appearances, rooted in the
outer light of photon particles, are at the farthest remove from God.
580a. For
God (the Holy Spirit ... of photon wavicles) is pure essence, whereas
photographic images, corresponding to the Antigod (the Unholy Spirit ... of
photon particles) are pure appearances - the outer form, or image, of the
person, thing, animal, or whatever, that has been snapped.
b. The more spiritual the person - the more, in
other words, one is given to the 'inner light' of photon wavicles - the less he
can abide photographs/photography.
581a. The
truly free man is beyond photography, because he is bound to his spirit and not
to the outer light, which is its antithesis.
b. Such a binding is true salvation, and it
contrasts absolutely with the false salvation of the photographic image.
582a. To
distinguish, further, between the unholy spirit of the still camera and the
unholy soul of the movie camera - a distinction, effectively, between photon
particles and proton particles.
b. Whereas the still camera confers a false, or
outer, salvation, the movie camera confers a false, or outer, damnation.
583a. The
flicker of photographic images in movie films is akin to the flickering of
flame, whereas the flash of photographic images in still film is akin to the
flashing of light.
b. The above distinction has its parallel in
that between burning candles and, say, open fires - the former relatively still
and the latter raging furiously.
584a. Being
filmed by movie camera is to be damned to the outer heat of proton particles,
the photographic images of which rage furiously on screen.
b. Such a negative damnation is at an
antithetical remove from the positive damnation of proton wavicles, or inner
heat.
585a. The
more a man is given to the inner heat of proton wavicles, the less he can abide
the outer heat of its particle antithesis.
b. Inner heat, or soul, stands to outer heat, or
fire, as the Devil (the Father) to the Antidevil (Satan), or the Holy Soul (of
proton wavicles) to the Unholy Soul (of proton particles).
586a. The
more soul a man has, the less he can abide flame, and thus, by implication,
movie films.
b. Fire is as much the negative enemy of the
emotional man, or fundamentalist, as light is the negative enemy of the
spiritual man, or transcendentalist.
587a. Thus
will the truly emotional man shun movie cameras/films, preferring the positive
damnation of the inner heat to the negative damnation of the outer heat.
b. For the particle naturalism of movie
cameras/films is at complete variance with his wavicle fundamentalism, and such
a variance can only bind him to external moving images, to the detriment of his
soul.
588a. If,
in the modern context of humanized artifice, still cameras/films are akin to
Judaism, then movie cameras/films are equivalent to a Satanic fall from
Jehovah.
b. Such a fall ... from the outer light of
photon particles to the outer heat of proton particles ... is negatively
hellish, and thus even worse than the negative heaven of still cameras/films.
589a. Strictly
speaking, there is nothing photographically worse than the outer heat of movie
cameras/films, and only he who is One with the Satanic Antidevil ... will revel
in them.
b. It is quite logical for a man who is given to
still photography to scorn the moving image, just as it is logical, from an
antithetical viewpoint, for a man given to spirit to scorn the soul.
590a. One
can no more be an idealist and a naturalist simultaneously than ... a
transcendentalist and a fundamentalist.
b. Idealism, rooted in the Unholy Spirit of the
Antigod, excludes naturalism, no less than transcendentalism, centred in the
Holy Spirit of God, excludes fundamentalism.
591a. Conversely,
naturalism, rooted in the Unholy Soul of the Antidevil, excludes idealism, no less
than fundamentalism, centred in the Holy Soul of the Devil, excludes
transcendentalism.
b. Either one is for the light or the heat, as,
alternatively, for the spirit or the soul.
592a. Those
who are with the outer light may fall into the outer heat, but they cannot
become one with the inner light.
b. Conversely, those who are with the inner
light may fall into the inner heat, but they cannot become one with the outer
light.
593a. The
inner light of spirit excludes the outer light of antispirit, no less than the
inner heat of soul excludes the outer heat of antisoul.
b. For spirit and soul are no mere
extrapolations from light and heat, but their polar antitheses, and no man can
be outer and inner simultaneously.
594a. The
photon particle is fundamentally outer and the photon wavicle essentially
inner, and therefore we are not dealing with one but with two photon elements -
one that is selfless because it lacks a self, and one that is selfish because
it is all self.
b. Similarly, the proton particle is
fundamentally outer and the proton wavicle essentially inner, and therefore we
are not dealing with one but with two proton elements - one that is selfless
because it lacks a self, and one that is selfish because it is all self.
595a. The
photographer and the meditator are therefore as antithetical as it is possible
for photon equivalents to be.
b. Likewise, the film-maker and the worshipper
are as antithetical as it is possible for proton equivalents to be.
596a. The
meditator is no more an extrapolation from the photographer ... than photon
wavicles are extrapolations from photon particles.
b. Likewise, the worshipful devotee at his
prayers is no more an extrapolation from the (cinecamera-wielding) film-maker
... than proton wavicles are extrapolations from proton particles.
597a. Photon
particles contain their own lesser wavicles and photon wavicles their own
lesser particles.
b. Proton particles contain their own lesser
wavicles and proton wavicles their own lesser particles.
598a. The
British would call the wavicle aspect of any given particle element 'playing
the game' or 'sportsmanship'.
b. But such 'sportsmanship' is a far-cry from
genuine morality, being merely the reverse side of a particle coin.
599a. Likewise
the particle aspect of any given wavicle element, which may give rise to a
scandal, is a far-cry from genuine immorality.
b. Rather, it corresponds to the physical
foundation upon which the greater metaphysical superstructure is built.
600a. Such
a physical foundation pales to insignificance when compared with the greater
physical foundation which is the basis of particle elements, and thus of
genuine immorality.
b. The Church may do some evil and the State
some good, but the Church is a power for wavicle good, and the State a
manifestation of particle evil.
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
1994-2012)
