Preview the Centretruths PDF eBook version of MAXIMUM TRUTH
Op.
51
MAXIMUM
TRUTH
Aphoristic
Philosophy
Copyright
©
2011 John
O'Loughlin
_____________
CONTENTS
Aphs.
1-707
____________
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 '
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.
