Op. 51
MAXIMUM TRUTH
Aphoristic Philosophy
Copyright © 2013 John
O'Loughlin
_____________
CONTENTS
Aphs. 1–707
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1a. The being of spirit vis-à-vis the feeling of
soul.
b. The
knowing of intellect vis-à-vis the doing of will.
2a. Spirit is the light of being; soul, by
contrast, the heat of feeling.
b. Intellect
is the coldness of knowing; will, by contrast, the darkness of doing.
3a. The darkness of doing is contrary to the
light of being; for the world is antithetical to Heaven.
b. The
coldness of knowing is contrary to the heat of feeling; for purgatory is
antithetical to Hell.
4a. Hell is no-less contiguous with Heaven than
... soul with spirit.
b. The
world is no-less contiguous with purgatory than ... will with intellect.
5a. The lightness of air is antithetical to the
heaviness of earth.
b. The
brightness of fire is antithetical to the dullness of water.
6a. Both the qualities of air and earth, viz.
lightness and heaviness, are essential.
b. Both
the qualities of fire and water, viz. brightness and dullness, are apparent.
7a. Both the qualities of being and doing, viz.
light and darkness, are apparent.
b. Both
the qualities of feeling and knowing, viz. heat and coldness, are essential.
8a. The light of being vis-à-vis the lightness of
air.
b. The
darkness of doing vis-à-vis the heaviness of earth.
9a. The heat of feeling vis-à-vis the brightness
of fire.
b. The
coldness of knowing vis-à-vis the dullness of water.
10a. From the light of being to the darkness of
doing via the heat of feeling and the coldness of knowing.
b. From
the lightness of air to the heaviness of earth via the brightness of fire and
the dullness of water.
11a. The light of outer being precedes the
lightness of outer air, but the lightness of inner air precedes the light of
inner being.
b. The
darkness of outer doing precedes the heaviness of outer earth, but the
heaviness of inner earth precedes the darkness of inner doing.
12a. The heat of outer feeling precedes the
brightness of outer fire, but the brightness of inner fire precedes the heat of
inner feeling.
b. The
coldness of outer knowing precedes the dullness of outer water, but the
dullness of inner water precedes the coldness of inner knowing.
13a. From the spiritual light of the
superconscious to the instinctual darkness of the unconscious via the emotional
heat of the subconscious and the intellectual coldness of the conscious.
b. From
the airy lightness of the forebrain to the earthy heaviness of the left
midbrain via the fiery brightness of the backbrain and the watery dullness of
the right midbrain.
14a. From joy to pleasure via pride and love.
b. From
truth to beauty via strength and goodness.
15a. From woe to pain via humility and hate.
b. From
illusion to ugliness via weakness and evil.
16a. Qualities, whether negative or positive, are
of the psyche in its fourfold manifestations.
b. Quantities,
whether negative or positive, are of the brain in its fourfold manifestations.
17a. From the woe of the negative superconscious
to the pain of the negative unconscious via the humility of the negative
subconscious and the hate of the negative conscious.
b. From
the illusion of the negative forebrain to the ugliness of the negative
left-midbrain via the weakness of the negative backbrain and the evil of the
negative right-midbrain.
18a. From the joy of the positive superconscious
to the pleasure of the positive unconscious via the pride of the positive
subconscious and the love of the positive conscious.
b. From
the truth of the positive forebrain to the beauty of the positive left-midbrain
via the strength of the positive backbrain and the goodness of the positive
right-midbrain.
19a. The negative psyche is alpha and therefore
anterior to the positive psyche, which is omega.
b. The
negative brain is alpha and therefore anterior to the positive brain, which is
omega.
20a. The psyche is composed of both elemental
particles and elemental wavicles; elemental particles being negative and
elemental wavicles ... positive.
b. The
brain is composed of both molecular particles and molecular wavicles; molecular
particles being negative and molecular wavicles ... positive.
21a. From elemental photon particles/wavicles to
elemental electron particles/wavicles via elemental proton particles/wavicles
and elemental neutron particles/ wavicles.
b. From
molecular electron particles/wavicles to molecular photon particles/wavicles
via molecular neutron particles/wavicles and molecular proton particles/ wavicles.
22a. The elemental/molecular particles derive
their charges from wavicles in the cases of electrons and photons, which are
subjective.
b. The
elemental/molecular wavicles derive their charges from particles in the cases
of protons and neutrons, which are objective.
23a. Put differently, we could argue that when
elements/molecules are subjective they are divine/ feminine, whereas
elements/molecules with an objective charge will be diabolic/masculine.
b. Hence
the feminine/divine, because subjective, nature of electrons and photons, as
against the diabolic/masculine, because objective, nature of protons and neutrons.
24a. From the divine essence of photon wavicles to
the feminine essence of electron wavicles via the diabolic essence of proton
wavicles and the masculine essence of neutron wavicles.
b. From
the divine appearance of photon particles to the feminine appearance of
electron particles via the diabolic appearance of proton particles and the
masculine appearance of neutron particles.
25a. From the noumenal subjectivity (subjectivism)
of the divine to the phenomenal subjectivity of the feminine via the noumenal
objectivity (objectivism) of the diabolic and the phenomenal objectivity of the
masculine.
b. From
the stellar absolutism of noumenal subjectivity to the planetary ('planar')
relativity of phenomenal subjectivity via the solar absolutism of noumenal
objectivity and the lunar relativity of phenomenal objectivity.
26a. From heavenly transcendentalism to worldly
humanism via hellish fundamentalism and purgatorial nonconformism.
b. From
stellar culture to planar nature via solar barbarism and lunar civilization.
27a. From heaven to the world via hell and
purgatory.
b. From
the cosmos to the earth via the sun and the moon.
28a. From the supernatural to the natural via the
anti-supernatural and the antinatural.
b. From
religion to economics via science and politics.
29a. From the religious Holy Spirit to the
economic Mother via the scientific Father and the political Son.
b. From
devotion to art via ritual and ethics.
30a. From art to architecture via music and
literature.
b. From
space to mass via time and volume.
31a. Space stands to time as God to the Devil, or
light to fire, whereas volume stands to mass as man to woman, or water to
earth.
b. Blessed
by space, we are cursed by time, freed by volume, and bound by mass.
32a. Salvation is the blessing of inner space, or
light, at the expense of inner mass, or darkness.
b. Damnation
is the curse of outer time, or heat, at the expense of outer volume, or
coldness.
33a. Salvation is accordingly from the world to
Heaven.
b. Damnation
is accordingly from purgatory to Hell.
34a. To be saved from the phenomenal subjectivity
of the feminine for the noumenal subjectivity of the divine.
b. To
be damned to the noumenal objectivity of the diabolic from the phenomenal
objectivity of the masculine.
35a. To be saved from will for spirit.
b. To
be damned to soul from intellect.
36a. Saved from the binding of instinctual
humanism by the blessedness of spiritual transcendentalism.
b. Damned
to the cursedness of emotional fundamentalism from the freedom of intellectual
nonconformism.
37a. Blessed are the peacemakers, for they shall
see Heaven.
b. Cursed
are the war makers, for they shall feel Hell.
38a. Blessed are the True, for they shall see God.
b. Cursed
are the Strong, for they shall feel the Devil.
39a. Bound are the Beautiful ... to the deeds of
the world.
b. Free
are the Good ... to know the thoughts of purgatory.
40a. Those who are bound to humanism will be saved
by transcendentalism.
b. Those
who are free in nonconformism will be damned by fundamentalism.
41a. God saves those who, ever beautiful, are
bound to the deeds of the world.
b. The
Devil damns those who, ever good, are free in the thoughts of purgatory.
42a. God can only save; for God is truth, and
truth is blessed.
b. The
Devil can only damn; for the Devil is strength, and strength is cursed.
43a. God has no interest in the Good; only in the
Beautiful.
b. The
Devil has no interest in the Beautiful; only in the Good.
44a. God can no more save the Devil, or the
emotionally strong, than the Devil can damn God, or the spiritually true.
b. The
Devil can no more damn God ... than God can save the Devil; strength and truth
are incommensurable.
45a. Saved to truth, one cannot be damned by
strength.
b. Damned
to strength, one cannot be saved by truth.
46a. Antithetical to the god of truth is the
antigod of illusion.
b. Antithetical
to the devil of strength is the antidevil of weakness.
47a. If God is the Holy Spirit, then the Antigod
is Jehovah.
b. If
the Devil is the Father, then the Antidevil is Satan.
48a. Antithetical to the mother of beauty is the
antimother of ugliness.
b. Antithetical
to the son of goodness is the antison of evil.
49a. If the Mother is the Blessed Virgin, then the
Antimother is the Cursed Whore.
b. If
the Son is Christ, then the Antison is the Antichrist.
50a. If God is transcendentalist, then the Antigod
is antitranscendentalist.
b. If
the Devil is fundamentalist, then the Antidevil is antifundamentalist.
51a. If the Mother is humanist, then the
Antimother is antihumanist.
b. If
the Son is nonconformist, then the Antison is antinonconformist.
52a. If God is Taoist, then the Antigod is Judaic.
b. If
the Devil is Mohammedan, then the Antidevil is despotic.
53a. If the Mother is Catholic, then the
Antimother is republican.
b. If
the Son is Protestant, then the Antison is parliamentarian.
54a. The heavenly spectrum is accordingly from
illusion to truth, as from Judaism to Taoism.
b. The
hellish spectrum is accordingly from weakness to strength, as from Despotism to
Islam.
55a. The worldly spectrum is accordingly from
ugliness to beauty, as from Republicanism to Catholicism.
b. The
purgatorial spectrum is accordingly from evil to goodness, as from
Parliamentarianism to Nonconformism.
56a. The quality of illusion is woe, whereas the
quality of truth is joy.
b. The
quality of weakness is humility, whereas the quality of strength is pride.
57a. The quality of ugliness is pain, whereas the
quality of beauty is pleasure.
b. The
quality of evil is hate, whereas the quality of goodness is love.
58a. Both illusion and truth have their basis in
the forebrain, whereas both woe and joy have their basis in the superconscious.
b. Both
weakness and strength have their basis in the backbrain, whereas both humility
and pride have their basis in the subconscious.
59a. Both ugliness and beauty have their basis in
the left midbrain, whereas both pain and pleasure have their basis in the
unconscious.
b. Both
evil and goodness have their basis in the right midbrain, whereas both hate and
love have their basis in the conscious.
60a. Woe has its qualitative basis in elemental photon
particles; joy has its qualitative basis in elemental photon wavicles.
b. Illusion
has its quantitative basis in molecular photon particles; truth has its
quantitative basis in molecular photon wavicles.
61a. Humility has its qualitative basis in elemental
proton particles; pride has its qualitative basis in elemental proton wavicles.
b. Weakness
has its quantitative basis in molecular proton particles; strength has its
quantitative basis in molecular proton wavicles.
62a. Pain has its qualitative basis in elemental
electron particles; pleasure has its qualitative basis in elemental electron
wavicles.
b. Ugliness
has its quantitative basis in molecular electron particles; beauty has its
quantitative basis in molecular electron wavicles.
63a. Hate has its qualitative basis in elemental
neutron particles; love has its qualitative basis in elemental neutron
wavicles.
b. Evil
has its quantitative basis in molecular neutron particles; goodness has its
quantitative basis in molecular neutron wavicles.
64a. From photon idealism to electron realism via
proton naturalism and neutron materialism.
b. From
stellar photons to planar electrons via solar protons and lunar neutrons.
65a. If elemental photon wavicles make for joy and
molecular photon wavicles for truth, then elemental photon particles make for
woe and molecular photon particles for illusion.
b. If
elemental proton wavicles make for pride and molecular proton wavicles for
strength, then elemental proton particles make for humility and molecular
proton particles for weakness.
66a. If elemental electron wavicles make for
pleasure and molecular electron wavicles for beauty, then elemental electron
particles make for pain and molecular electron particles for ugliness.
b. If
elemental neutron wavicles make for love and molecular neutron wavicles for
goodness, then elemental neutron particles make for hate and molecular neutron
particles for evil.
67a. The photon element (wavicle) of joy vis-à-vis
the anti-photon element (particle) of woe.
b. The
photon molecule (wavicle) of truth vis-à-vis the anti-photon molecule
(particle) of illusion.
68a. The proton element (wavicle) of pride
vis-à-vis the anti-proton element (particle) of humility.
b. The
proton molecule (wavicle) of strength vis-à-vis the anti-proton molecule
(particle) of weakness.
69a. The electron element (wavicle) of pleasure
vis-à-vis the anti-electron element (particle) of pain.
b. The
electron molecule (wavicle) of beauty vis-à-vis the anti-electron molecule
(particle) of ugliness.
70a. The neutron element (wavicle) of love
vis-à-vis the anti-neutron element (particle) of hate.
b. The
neutron molecule (wavicle) of goodness vis-à-vis the anti-neutron molecule
(particle) of evil.
71a. Elements (positive) and anti-elements
(negative).
b. Molecules
(positive) and anti-molecules (negative).
72a. Superconscious and anti-superconscious
vis-à-vis forebrain and anti-forebrain.
b. Subconscious
and anti-subconscious vis-à-vis backbrain and anti-backbrain.
73a. Unconscious and anti-unconscious vis-à-vis
left midbrain and left anti-midbrain.
b. Conscious
and anti-conscious vis-à-vis right midbrain and right anti-midbrain.
74a. From the photon joy of truth to the electron
pleasure of beauty via the proton pride of strength and the neutron love of
goodness.
b. From
the anti-photon woe of illusion to the anti-electron pain of ugliness via the
anti-proton humility of weakness and the anti-neutron hate of evil.
75a. Judaic anti-transcendentalism vis-à-vis
Taoist transcendentalism.
b. Jehovah
vis-à-vis the Holy Spirit.
76a. Despotic anti-fundamentalism vis-à-vis
Islamic fundamentalism.
b. Satan
vis-à-vis the Father.
77a. Republican anti-humanism vis-à-vis Catholic
humanism.
b. The
Cursed Whore vis-à-vis the Blessed Virgin.
78a. Parliamentary anti-nonconformism vis-à-vis
Protestant nonconformism.
b. The
Antichrist vis-à-vis Christ.
79a. Induction is a divine virtue; for it leads
from the particular to the general, as from particles to wavicles.
b. Deduction
is a diabolic vice; for its leads from the general to the particular, as from
wavicles to particles.
80a. Seduction is a female virtue; for its leads
from the particular to the general, as from particles to wavicles.
b. Reduction
is a male vice; for its leads from the general to the particular, as from
wavicles to particles.
81a. From the truth of transcendentalism to the
beauty of humanism via the goodness of nonconformism and the strength of
fundamentalism.
b. From
the illusion of anti-transcendentalism to the ugliness of anti-humanism via the
weakness of anti-fundamentalism and the evil of anti-nonconformism.
82a. The Father, correlating with strength, is the
'God' of the upper class.
b. The
Mother, correlating with beauty, is the 'God(dess)' of the lower class.
83a. The Son, correlating with goodness, is the
'God' of the middle class.
b. The
Holy Spirit, correlating with truth, is the God of the classless.
84a. Both the Father and the Mother, as described
above, are false gods, since neither strength nor beauty appertains to the
divine.
b. The
Son, as described above, is also a false god, since goodness does not appertain
to the divine, whereas the Holy Spirit is the one true god ... inasmuch as
truth, and truth alone, appertains to the divine.
85a. Hence a society which values truth above all
else, even to the exclusion of strength, will be classless.
b. In
contrast to that society which, valuing strength above all else, even to the
exclusion of truth, is upper class.
86a. Hence a society which values beauty above all
else, even to the exclusion of goodness, will be lower class.
b. In
contrast to that society which, valuing goodness above all else, even to the
exclusion of beauty, is middle class.
87a. A society which values truth above all else
is divine, centred in transcendentalism.
b. A
society which values strength above all else is diabolic, rooted in
fundamentalism.
88a. A society which values beauty above all else
is feminine, centred in humanism.
b. A
society which values goodness above all else is masculine, rooted in
nonconformism.
89a. Classless societies are alone capable, in
their transcendentalism, of furthering the truth of God ... the Holy Spirit.
b. Class-bound
societies, whether fundamentalist, humanist, or nonconformist, are incapable of
furthering the truth of God ... the Holy Spirit; for they are not
centred/rooted in God but in something less.
90a. The furthest removed from the truth of God
... the Holy Spirit ... are those societies rooted in strength, and hence the
Devil.
b. For the Devil is that which, glorifying
strength, is furthest removed from God, and hence the possibility of truth.
91a. The nearest to the truth of God ... the Holy
Spirit ... are those societies centred in beauty, and hence woman.
b. For
woman is that which, embodying beauty, is nearest to God, and thus to the
possibility of truth.
92a. Further removed from the truth of God ... the
Holy Spirit ... are those societies rooted in goodness, and hence man.
b. For
man is that which, embodying goodness, is further removed (than woman) from
God, and hence the possibility of truth.
93a. Those who affirm strength are the enemies of
God ... whether their symbol of this affirmation be the Father, Allah, or
anything else.
b. Such
men are fundamentalist, and they relate, consciously or unconsciously, to
upper-class values.
94a. Those who affirm beauty are friends of the
world ... whether their symbol of this affirmation be the Blessed Virgin,
Venus, or anything else.
b. Such
men or, more usually, women are humanist, and they relate, consciously or
unconsciously, to lower-class values.
95a. Those who affirm goodness are the enemies of
the world ... whether their symbol of this affirmation be the Son, Mohammed, or
anything else.
b. Such
men are nonconformist, and they relate, consciously or unconsciously, to
middle-class values.
96a. Those who affirm truth are the friends of God
... whether their symbol of this affirmation be the Holy Spirit, the Omega
Point, or anything else.
b. Such
people are transcendentalist, and they relate, consciously or unconsciously, to
classless values.
97a. The real enemy of truth is not beauty or
goodness but strength, and consequently God need only fear the Devil.
b. The
real enemy of beauty is not strength or truth but goodness, and consequently
woman need only fear man.
98a. God must accordingly fear the influence of
the Devil which, under the banner of strength-affirming fundamentalism, opposes
what is divine.
b. Woman
must accordingly fear the influence of man who, under the banner of
goodness-affirming nonconformism, opposes what is feminine.
99a. To oppose the divine is to affirm
fundamentalism at the expense of transcendentalism, and thus to champion
strength at truth's expense.
b. To
oppose the feminine is to affirm nonconformism at the expense of humanism, and
thus to champion goodness at beauty's expense.
100a. Ultimately the Devil can no more defeat God
than man can defeat woman.
b. For
strength is as ill-qualified to triumph over truth ... as goodness to undermine
beauty.
101a. All strength can do is to keep those who are
strong from the joys of truth.
b. All
goodness can do is to keep those who are good from the pleasures of beauty.
102a. Conversely, all weakness can do is to keep those
who are weak from the woes of illusion.
b. All
evil can do is to keep those who are evil from the pains of ugliness.
103a. Illusion is for the anti-transcendentalist
classless of the Judaic Antigod.
b. Weakness
is for the anti-fundamentalist upper class of the despotic Antidevil.
104a. Ugliness is for the anti-humanist lower class
of the republican Antivirgin.
b. Evil
is for the anti-nonconformist middle class of the parliamentary Antichrist.
105a. If positive transcendentalism is truthful,
then negative transcendentalism is illusory - the difference between God and
Antigod.
b. If
positive fundamentalism is strong, then negative fundamentalism is weak - the
difference between the Devil and the Antidevil.
106a. If positive humanism is beautiful, then
negative humanism is ugly - the difference between woman and antiwoman.
b. If
positive nonconformism is good, then negative nonconformism is evil - the
difference between man and antiman.
107a. God (the Holy Spirit) is Taoist, but the
Antigod (Jehovah) is Judaic.
b. The
Devil (The Father) is Islamic, but the Antidevil (Satan) is despotic.
108a. Woman (the Blessed Virgin) is Catholic, but
the Antiwoman (the Cursed Whore) is republican.
b. Man
(the Son) is Protestant, but the Antison (Antichrist) is parliamentary.
109a. Because the divine can be either negative or
positive, Antigod or God, peace can likewise be negative or positive, of photon
particles or wavicles in space.
b. Because
the diabolic can be either negative or positive, Antidevil or Devil, war can
likewise be negative or positive, of proton particles or wavicles in time.
110a. Because the feminine can be either negative or
positive, antiwoman or woman, sex can likewise be negative or positive, of electron
particles or wavicles in mass.
b. Because
the masculine can be either negative or positive, antiman or man, sport can
likewise be either negative or positive, of neutron particles or wavicles in
volume.
111a. If God is inner peace and the Devil ... inner
war, then the Antigod is outer peace and the Antidevil ... outer war.
b. If
man is inner sport and woman ... inner sex, then the antiman is outer sport and
the antiwoman ... outer sex.
112a. Inner peace is being in the space within; outer
peace is antibeing in the antispace without.
b. Inner
war is feeling in the time within; outer war is antifeeling in the time
without.
113a. Inner sex is doing in the mass within; outer
sex is antidoing in the mass without.
b. Inner
sport is knowing in the volume within; outer sport is antiknowing in the volume
without.
114a. Sex is the peace of the world, both inner and
outer.
b. Sport
is the war of purgatory, both inner and outer.
115a. The humanism of sex vis-à-vis the
transcendentalism of peace.
b. The
puritanism of sport vis-à-vis the fundamentalism of war.
116a. Sex is the darkness of phenomenal
subjectivity; peace the light of noumenal subjectivity.
b. Sport
is the coldness of phenomenal objectivity; war the heat of noumenal objectivity.
117a. Better the unholy peace of Antigod than the
holy war of the Devil.
b. For
the holy war is still war, and thus fundamentally diabolic.
118a. God is no more capable of war than the Devil
of peace.
b. For
God is light and the Devil ... fire.
119a. God is no-less noumenally extreme than the
Devil, but God's is an extremity of the left rather than the right.
b. Woman
is no-less phenomenally moderate than man, but woman's is a moderation of the
left rather than the right.
120a. The extreme left of noumenal subjectivity
vis-à-vis the extreme right of noumenal objectivity.
b. The
moderate left of phenomenal subjectivity vis-à-vis the moderate right of
phenomenal objectivity.
121a. Peace, like God, is extreme left, whereas war,
like the Devil, is extreme right.
b. Sex,
like woman, is moderate left, whereas sport, like man, is moderate right.
122a. Extreme left-wing transcendentalism vis-à-vis
extreme right-wing fundamentalism.
b. Moderate
left-wing humanism vis-à-vis moderate right-wing nonconformism.
123a. Heaven is extreme left, whereas Hell is
extreme right.
b. The
world is moderate left, whereas purgatory is moderate right.
124a. The salvation of the Moderate Left, or
worldly, through the Extreme Left, or heavenly.
b. The
damnation of the Moderate Right, or purgatorial, through the Extreme Right, or
hellish.
125a. The salvation of the world, or humanism,
through God, or transcendentalism.
b. The
damnation of purgatory, or nonconformism, through the Devil, or fundamentalism.
126a. From phenomenal subjectivity to noumenal
subjectivity - a progression from the Moderate Left to the Extreme Left, the
bound star to the bound cross.
b. From phenomenal objectivity to noumenal
objectivity - a progression from the Moderate Right to the Extreme Right, the
free cross to the free star.
127a. From the bound star of the world to the bound
cross (supercross) of the heavenly Beyond.
b. From
the free cross of purgatory to the free star (superstar) of the hellish Beyond.
128a. From feminine inner darkness to divine inner
light.
b. From
masculine inner coldness to diabolic inner heat.
129a. From Catholic humanism to Taoist
transcendentalism.
b. From
Protestant puritanism to Islamic fundamentalism.
130a. Conversely, from the bound antistar of the
antiworld to the bound anticross (super-anticross) of the heavenly Behind.
b. From
the free anticross of antipurgatory to the free antistar (super-antistar) of
the hellish Behind.
131a. From feminine outer darkness to divine outer
light.
b. From
masculine outer coldness to diabolic outer heat.
132a. From republican anti-humanism to communist
(Marxist) anti-transcendentalism.
b. From
parliamentary anti-nonconformism to fascist anti-fundamentalism.
133a. Both Catholics and Protestants believe in a
Beyond, but not in the same Beyond.
b. The
Catholic Beyond ... of Taoist transcendentalism ... is actually a positive
salvation; the Protestant Beyond ... of Islamic fundamentalism ... is
effectively a positive damnation.
134a. From beauty to truth in the case of
Catholics.
b. From
goodness to strength in the case of Protestants.
135a. Both Republicans and Parliamentarians
effectively believe in a Behind, but not in the same Behind.
b. The
republican Behind ... of communist anti-transcendentalism ... is actually a
negative salvation, the parliamentary Behind ... of fascist anti-fundamentalism
... is effectively a negative damnation.
136a. From ugliness to illusion in the case of
republicans.
b. From
evil to weakness in the case of parliamentarians.
137a. Both positive salvation and positive
damnation in the transcendentalist and fundamentalist Beyonds are wavicle
equivalents.
b. Both
negative salvation and negative damnation in the anti-transcendentalist and anti-fundamentalist
Behinds are particle equivalents.
138a. There is thus a progression from electron
wavicles to photon wavicles in the case of positive salvation, and from neutron
wavicles to proton wavicles in the case of positive damnation.
b. There
is thus a regression from electron particles to photon particles in the case of
negative salvation, and from neutron particles to proton particles in the case
of negative damnation.
139a. We live in an age when the progressive options
on salvation and damnation are more likely than the regressive ones.
b. Formerly,
it was the regressive options which, with the threat of Communism/Fascism,
seemed the more likely of the two.
140a. Such progressive options on salvation and
damnation take the form of political religion rather than political science.
b. For
political religion is to religion what political science is to science - a
transitional means to a more complete Beyond or Behind, depending on the case.
141a. Fire and air both contain light, but the light
of fire is outer, whereas the light of air is inner.
b. Firelight
is the appearance of flame, whereas lightness is the essence of oxygen.
142a. Earth and water both contain substance, but
the substance of earth is outer, whereas the substance of water is inner.
b. Darkness
is the appearance of earth, whereas coldness is the essence of water.
143a. Substance is to a phenomenon what light is to
a noumenon - its appearance/essence.
b. Whereas
the appearance/essence of a phenomenon is tangible, the appearance/essence of a
noumenon is intangible.
144a. I can touch the substance of both earth and
water, but I cannot touch the 'substance' of either fire or air.
b. For
light can only be seen and lightness felt, not touched.
145a. If I endeavour to touch fire I will be burnt
by its essence, which is heat.
b. If
I endeavour to touch air I will be cooled by its essence, which is lightness.
146a. Being noumenal, both heat, the essence of
fire, and lightness, the essence of air, are beyond the scope of tangible
verification.
b. But
I can feel both the essence of fire and the essence of air, whilst I can see
the appearance of fire (flame) and the 'appearance' of air (light).
147a. Were there no air I would not be able to see light,
nor to feel lightness.
b. Were
there no fire I would not be able to feel flame, nor to see firelight.
148a. Firelight differs from light as the appearance
of flame from the 'appearance' of air.
b. Heat
differs from lightness as the essence of flame from the essence of air.
149a. The appearance of flame is dark compared with
the 'appearance' of air.
b. The
essence of flame is heavy compared with the essence of air.
150a. Dark and heavy, like earth and water, fire is
no match for the light/lightness of air.
b. For
air is the one element capable, in its durable transcendence, of taking one to
God.
151a. Borne on the lightness of air to the light of
being, wherein the photon is at one-with-itself.
b. Carried
on a joyful wave to the wisdom of truth, wherein the spirit is at
peace-with-itself.
152a. A peace that surpasses all understanding
because it is not one-with-the-intellect but one-with-the-spirit.
b. The
peace of a supreme being in the joyful beatitude of its spiritual
transcendence.
153a. A peace of space once removed from the sex of
mass, twice removed from the sport of volume, and thrice removed from the war
of time.
b. A
being that has left not only will but intellect and soul behind in its
spiritual wake, thereby becoming supreme.
154a. Although closest in appearance to the Divine,
the upper class are thrice removed from it in essence.
b. Although
closer (compared to the lower class) in appearance to the Divine, the middle
class are twice removed from it in essence.
155a. Although the least close in appearance to the
Divine, the lower class are only once removed from it in essence.
b. For
the Divine is the noumenal subjectivity of a photon-wavicle transcendence,
which is classless.
156a. The upper class, being fundamentalist, are the
class par excellence of the Devil, viz. war and time.
b. The
middle class, being nonconformist, are the class par
excellence of man, viz. sport and volume.
157a. The lower class, being humanist, are the
class par excellence of woman, viz. sex and mass.
b. The
classless, being transcendentalist, are the People par
excellence of God, viz. peace and space.
158a. A divine world would be one in which only
classlessness, relative to God, prevailed.
b. Such
a divine world would be above the conflicting class interests of the Devil,
man, and woman.
159a. Neither the Father, the Son, nor the Mother
... would have any place in a divine world.
b. Only
the Holy Spirit would prevail there, and prevail for all eternity ... of
timeless, volumeless, massless space.
160a. A divine world would be centred on the truth
of peace and space.
b. Neither
the strength of war and time, the goodness of sport and volume, nor the beauty
of sex and mass would exist there.
161a. The feeling of soul, the knowing of intellect,
and the doing of will could have no place in Heaven.
b. For
Heaven is the divine world, which is the being of spirit.
162a. Such a being is transcendentalist, and
contrasts absolutely with the feeling of soul, which is fundamentalist.
b. For
the feeling of soul is the diabolic world, which is Hell.
163a. Another way of describing Heaven is to speak
of an ideal world, but such a description would be from a scientific rather
than a religious point-of-view.
b. Likewise
one could describe Hell as a naturalistic world, but such a description would
be scientific rather than religious.
164a. Doubtless, those who relate to God prefer the
use of religious to scientific terminology.
b. Just
as those who relate to the Devil prefer the use of scientific to religious
terminology.
165a. To describe scientific fundamentalism in
terms of religious transcendentalism is the mark of a divine being, or god.
b. To
describe religious transcendentalism in terms of scientific fundamentalism is
the mark of a diabolic being or, rather, feeling - a devil.
166a. As illogical for a truly religious person to
describe scientific fundamentalism in terms of scientific terminology ... as
for a genuinely scientific person to describe religious transcendentalism in
terms of religious terminology.
b. A
man of God would no more speak in terms of naturalism, materialism, realism, or
idealism ... than a man of the Devil would speak in terms of Hell, purgatory,
the world, or Heaven.
167a. To speak of an ideal world is therefore to
describe Heaven from a scientific, and hence fundamentalist or, more correctly,
antifundamentalist point-of-view.
b. To
speak of a divine world is therefore to describe Heaven from a religious, and
hence transcendentalist, point-of-view.
168a. To cross over from scientific to religious
terminology, or vice versa, is the mark of the in-between phenomenality of both
nonconformism and humanism.
b. Yet
nonconformism, being political, will have a bias towards scientific
terminology, whereas humanism, being economic, will have a bias towards
religious terminology.
169a. It nonetheless follows that nonconformism will
prefer, when true to itself, to approach the noumenal extremes of science and
religion from its own political point-of-view.
b. Nonconformism
will therefore speak of authoritarianism in lieu of
naturalism/hell on the one hand and of totalitarianism in lieu of
idealism/heaven on the other hand.
170a. Likewise, it should be emphasized that
humanism, when true to itself, will prefer to approach the noumenal extremes of
science and religion from its own economic point-of-view.
b. Thus
it will speak of Fascism in lieu of naturalism/hell on the one hand
and of Communism in lieu of idealism/heaven on the other
hand.
171a. Such specifically nonconformist and humanist
terminology will reflect a necessarily partial and limited point-of-view ...
relative to each of the phenomenal ideological positions in question.
b. Whereas
use of either scientific or religious terminology by nonconformists and
humanists will do greater justice to the noumenal ideological positions to
which, alternatively or otherwise, they may pertain.
172a. As unlikely for a genuine scientist, or man of
the Devil, to regard either himself or, more correctly, his self as diabolic
... as for a genuine priest, or man of God, to regard his self as ideal.
b. The
genuine scientist can no more face-up to his self from a religious point-of-view
... than the genuine priest can face-down to his self from a scientific
point-of-view.
173a. Scientists who can and do face-up to their
emotional self from a religious point-of-view are more likely to be either
nonconformist or humanist (though especially the latter) quasi-scientists than
the genuine noumenally extreme article.
b. Priests
who can and do face-down to their spiritual self from a scientific
point-of-view are more likely to be humanist or nonconformist (though
especially the latter) quasi-priests than the genuine noumenally extreme
article.
174a. In the case of quasi-scientists, a
parliamentary or a republican bias ... as relative to nonconformist and
humanist systems respectively.
b. In
the case of quasi-priests, a Catholic or a Protestant bias ... as relative to
humanist and nonconformist systems respectively.
175a. The genuine scientist is more germane to
fundamentalist systems than to other types of system.
b. The
genuine priest is more germane to transcendentalist systems than to other types
of system.
176a. Conversely, the least genuine and/or most
spurious scientist is likely to be found in transcendentalist systems.
b. While
the least genuine and/or most spurious priest is likely to be found in
fundamentalist systems.
177a. Because fundamentalism can be either alpha or
omega, despotic or clerical, it follows that the most spurious priest will be
found in the former type of fundamentalist system.
b. Because
transcendentalism can be either alpha or omega, lawful or spiritual, it follows
that the most spurious scientist will be found in the latter type of
transcendentalist system.
178a. Hence the most spurious priest is likely to be
found - if at all - within a despotic fundamentalist system.
b. While
the most spurious scientist is likely to be found - if at all - within a
spiritual transcendentalist system.
179a. Priests within a clerical fundamentalist
system are simply least genuine.
b. Scientists
within a lawful transcendentalist system are likewise least genuine.
180a. The most genuine priests will always be found
within a spiritual transcendentalist system, like Taoism.
b. The
most genuine scientists will always be found within a despotic fundamentalist
system, like Fascism.
181a. Taoists are one-with-God and therefore
blessed.
b. Fascists
are one- or, rather, many-with-the-Devil, and therefore cursed.
182a. The genuine priest is a god incarnate.
b. The
genuine scientist is a devil incarnate.
183a. The spirit of religion sees the world in terms
of the Father, the Mother, the Son, and the Holy Ghost.
b. The
soul of science feels the world in terms of naturalism, realism, materialism,
and idealism.
184a. The intellect of politics knows the world in
terms of authoritarianism, republicanism, liberalism, and totalitarianism.
b. The
will of economics runs the world in terms of fascism, socialism, capitalism,
and communism.
185a. Light, the element of space, is the
illusion/truth of religious transcendentalism.
b. Fire,
the element of time, is the weakness/strength of scientific fundamentalism.
186a. Water, the element of volume, is the
evil/goodness of political nonconformism.
b. Earth,
the element of mass, is the ugliness/beauty of economic humanism.
187a. Faith stands to despair as joy to woe.
b. Confidence
stands to anger as pride to humility.
188a. Desire stands to revulsion as love to hate.
b. Hope
stands to fear as pleasure to pain.
189a. Faith through truth increases joy; joy through
faith enhances metaphysical self.
b. Confidence
through strength increases pride; pride through confidence enhances
metaphysical not-self.
190a. Desire through goodness increases love; love
through desire enhances physical not-self.
b. Hope
through beauty increases pleasure; pleasure through hope enhances physical
self.
191a. Despair through illusion increases woe; woe
through despair diminishes metaphysical self.
b. Anger
through weakness increases humiliation; humiliation through anger diminishes
metaphysical not-self.
192a. Revulsion through evil increases hate; hate
through revulsion diminishes physical not-self.
b. Fear
through ugliness increases pain; pain through fear diminishes physical self.
193a. Faith is a quality of the photon-wavicle
metaphysical self; despair a quality of the photon-particle metaphysical self.
b. Confidence
is a quality of the proton-wavicle metaphysical not-self; anger a quality of
the proton-particle metaphysical not-self.
194a. Desire is a quality of the neutron-wavicle
physical not-self; Revulsion a quality of the neutron-particle physical
not-self.
b. Hope
is a quality of the electron-wavicle physical self; fear a quality of the
electron-particle physical self.
195a. The metaphysical self is noumenal
subjectivity, but the physical self is phenomenal subjectivity.
b. The
metaphysical not-self is noumenal objectivity, but the physical not-self is
phenomenal objectivity.
196a. Faith is the wavicle blessing of joyful truth;
despair the particle curse of woeful illusion.
b. Confidence
is the wavicle blessing of proud strength; anger the particle curse of
humiliating weakness.
197a. Desire is the wavicle blessing of loving
goodness; revulsion the particle curse of hateful evil.
b. Hope
is the wavicle blessing of pleasurable beauty; fear the particle curse of
painful ugliness.
198a. The faith of God vis-à-vis the confidence of
the Devil.
b. The
desire of man vis-à-vis the hope of woman.
199a. Conversely, the despair of Antigod vis-à-vis
the anger of the Antidevil.
b. The
revulsion of antiman vis-à-vis the fear of antiwoman.
200a. The metaphysical self, being noumenally
subjective, is divine, whereas the metaphysical not-self, being noumenally
objective, is diabolic.
b. The
physical self, being phenomenally subjective, is feminine, whereas the physical
not-self, being phenomenally objective, is masculine.
201a. The divine self of photon spirit vis-à-vis the
diabolic not-self of proton soul.
b. The
feminine self of electron will vis-à-vis the masculine not-self of neutron
intellect.
202a. Subjectivism of the self that, being divine,
is at one with Heaven.
b. Subjectivity
of the self that, being feminine, is at one with the world.
203a. Objectivism of the not-self that, being
diabolic, is at variance with Heaven, and therefore of Hell.
b. Objectivity
of the not-self that, being masculine, is at variance with the world, and
therefore of purgatory.
204a. The world can pass beyond the feminine to the
divine, and thus achieve noumenal salvation.
b. Yet
purgatory cannot become divine, but either diabolic or feminine, depending on
whether it is damned or achieves relative salvation in a worldly rebirth.
205a. Thus salvation for the physical not-self lies
in the physical self of worldly rebirth.
b. Whereas
damnation for the physical not-self lies in the metaphysical not-self of
diabolic death.
206a. The metaphysical not-self cannot become the
metaphysical self, any more than the Devil can become God.
b. All
the metaphysical not-self can do, if positive, is devolve into the physical
self of worldly rebirth and await the salvation to Eternal Life which follows
from a mundane precondition.
207a. The feminine/physical self of electron will is
the death-in-life which can become the divine/metaphysical self of photon
spirit, with Eternal Life.
b. The
masculine/physical not-self of neutron intellect is the life-in-death which can
become the diabolic/ metaphysical not-self of proton soul, with Eternal Death.
208a. Compared to feminine subjectivity, masculine
objectivity is a living death.
b. Compared
to divine subjectivism, diabolic objectivism is Eternal Death.
209a. Death-in-life is phenomenally subjective,
whereas life-in-death is phenomenally objective.
b. Eternal
Life is noumenally subjective, whereas Eternal Death is noumenally objective.
210a. Re-birth comes when the masculine lion lies
down with the feminine lamb, becoming one-with-the-world.
b. Re-death,
so to speak, comes when the masculine lion, in rejecting the world, is
overtaken by the Devil, becoming indistinguishable from Hell.
211a. Nonconformism either embraces humanism or
slides towards fundamentalism, wherein it is damned.
b. For
nonconformism cannot be saved from the fate that awaits it ... in the event of
its rejecting the world.
212a. The Second Coming can only save the world, and
hence humanism, from itself to the heaven of airy transcendentalism.
b. The
Devil can only damn purgatory, and hence nonconformism, from itself to the hell
of fiery fundamentalism.
213a. Heaven is a photon light of blessed being.
b. Hell
is a proton heat of cursed feeling.
214a. Purgatory is a neutron coldness of abstract
knowing.
b. The
world is an electron darkness of concrete doing.
215a. Salvation is from concrete doing to blessed
being, as from phenomenal subjectivity to noumenal subjectivism.
b. Damnation
is from abstract knowing to cursed feeling, as from phenomenal objectivity to
noumenal objectivism.
216a. Strictly speaking, being, feeling, knowing,
and doing are not religious but scientific or, rather, philosophic terms.
b. Likewise,
spirit, soul, intellect, and will are less religious than philosophic terms.
217a. Being stands to spirit as Heaven to the Holy
Spirit.
b. Feeling
stands to soul as Hell to the Father.
218a. Knowing stands to intellect as Purgatory to
the Son.
b. Doing
stands to will as the World to the Mother.
219a. No less than Heaven is the context in which
the Holy Spirit manifests itself, so being is the context in which spirit
becomes manifest.
b. No
less than Hell is the context in which the Father manifests Himself, so feeling
is the context in which soul becomes manifest.
220a. No less than Purgatory is the context in
which the Son manifests Himself, so knowing is the context in which intellect
becomes manifest.
b. No
less than the World is the context in which the Mother manifests Herself, so
doing is the context in which will becomes manifest.
221a. God created religion, but the Devil created
science.
b. Man
created politics, but woman created economics.
222a. As foolish to believe that God created the
world as ... that woman created God.
b. As
foolish to believe that the Devil created purgatory as ... that man created the
Devil.
223a. Idealism stands to transcendentalism as being
to Heaven.
b. Naturalism
stands to fundamentalism as feeling to Hell.
224a. Materialism stands to puritanism as knowing
to purgatory.
b. Realism
stands to humanism as doing to the world.
225a. To speak of communist idealism, but of Taoist
transcendentalism.
b. To
speak of fascist naturalism, but of Islamic fundamentalism.
226a. To speak of parliamentary materialism, but of
Protestant nonconformism.
b. To
speak of republican realism, but of Catholic humanism.
227a. To speak of being and spirit in connection
with communist idealism, but of Heaven and the Holy Spirit in connection with
Taoist transcendentalism.
b. To
speak of feeling and soul in connection with fascist naturalism, but of Hell
and the Father in connection with Islamic fundamentalism.
228a. To speak of knowing and intellect in
connection with parliamentary materialism, but of Purgatory and the Son in
connection with Protestant nonconformism.
b. To
speak of doing and will in connection with republican realism, but of the World
and the Mother in connection with Catholic humanism.
229a. Hence a kind of photon-particle/wavicle
distinction between idealism and transcendentalism.
b. Hence
a kind of proton-particle/wavicle distinction between naturalism and
fundamentalism.
230a. Hence a kind of neutron-particle/wavicle
distinction between materialism and nonconformism.
b. Hence
a kind of electron-particle/wavicle distinction between realism and humanism.
231a. If, through idealism, heavenly philosophy
embraces being and spirit, heavenly religion embraces Heaven and the Holy
Spirit through transcendentalism.
b. If,
through naturalism, hellish philosophy embraces feeling and soul, hellish
religion embraces Hell and the Father through fundamentalism.
232a. If, through materialism, purgatorial
philosophy embraces knowing and intellect, purgatorial religion embraces
Purgatory and the Son through nonconformism.
b. If,
through realism, worldly philosophy embraces doing and will, worldly religion
embraces the World and the Mother through humanism.
233a. In contrast to the transcendentalism of
heavenly religion and the idealism of heavenly philosophy, heavenly science embraces
chemistry through photons.
b. In
contrast to the fundamentalism of hellish religion and the naturalism of
hellish philosophy, hellish science embraces physics through protons.
234a. In contrast to the nonconformism of
purgatorial religion and the materialism of purgatorial philosophy, purgatorial
science embraces technology through neutrons.
b. In
contrast to the humanism of worldly religion and the realism of worldly
philosophy, worldly science embraces biology through electrons.
235a. Heavenly science, philosophy, and religion
are concerned with truth.
b. Hellish
science, philosophy, and religion are concerned with strength.
236a. Purgatorial science, philosophy, and religion
are concerned with goodness.
b. Worldly
science, philosophy, and religion are concerned with beauty.
237a. Religion approaches truth, strength,
goodness, and beauty from within - through subjective experience.
b. Science
approaches truth, strength, goodness, and beauty from without - through
objective experiment.
238a. Philosophy approaches truth, strength,
goodness, and beauty from the intermediate realm of a mind given to
intellectual exposition.
b. Natural
law, which stands to science, philosophy, and religion as 'Mother Nature' to a
solar-lunar-stellar trinity, approaches truth, strength, goodness, and beauty
from the mundane realm of a will given to evidential acquisition.
239a. Science speaks less in terms of being,
feeling, knowing, and doing than of ... space, time, volume, and mass.
b. Likewise,
science speaks less in terms of spirit, soul, intellect, and will than of ...
cosmos, sun, moon, and the earth.
240a. Where photons are concerned, space is the
context in which the stellar cosmos manifests itself.
b. Where
protons are concerned, time is the context in which the solar sun manifests
itself.
241a. Where neutrons are concerned, volume is the
context in which the lunar moon manifests itself.
b. Where
electrons are concerned, mass is the context in which the planar (planetary)
earth manifests itself.
242a. Space stands to the cosmos as being to
spirit, or Heaven to the Holy Spirit.
b. Time
stands to the sun as feeling to soul, or Hell to the Father.
243a. Volume stands to the moon as knowing to
intellect, or Purgatory to the Son.
b. Mass
stands to the earth as doing to will, or the World to the Mother.
244a. Air is no-less a precondition of the inner
light of spirit than fire is a precondition of the outer heat of soul.
b. For
air stands to spirit as Heaven to the Holy Spirit, whereas fire stands to soul
as Hell to the Father.
245a. Heaven is the context of air in which the
Holy Spirit of inner light is made manifest.
b. Hell
is the context of fire in which the soul of outer heat is made manifest.
246a. Heaven is no more the inner light of the Holy
Spirit ... than Hell is the outer heat of the Father.
b. The Holy Spirit is no more the context of air
... than the Father is the context of fire.
247a. The Holy Spirit is not commensurate with the
Clear light of the Void, but only with the Clear Light.
b. The
Clear Light of the Void is not commensurate with the Holy Spirit, but only with
the Holy Spirit of Heaven.
248a. For Heaven/the Void is the context of
air/space in which the Holy Spirit/Clear Light manifests itself.
b. Heaven/the
Void is the truth/illusion in which the joy/woe of the Holy Spirit/Clear Light
is made manifest.
249a. Faith in the truth leads to the joy of
blessed salvation.
b. For
faith is acceptance of the correct means to a divine end.
250a. Acceptance of air as the correct means to the
divine end of a joyful transcendence ... is faith in the truth.
b. For
the truth is heavenly, and heaven is the medium in which the joy of Holy Spirit
comes to pass.
251a. Where there is a Holy Spirit, there is also
an Unholy Spirit, or Antispirit.
b. This
Unholy Spirit is not the Devil but Jehovah, the primal spirit of the cosmos.
252a. Wherever there is a Holy Soul, there is also
an Unholy Soul, or Antisoul.
b. This
Unholy Soul is not the Father but Satan, the primal soul of the sun.
253a. Wherever there is a Holy Intellect, there is
also an Unholy Intellect, or Anti-intellect.
b. This
Unholy Intellect is not the Son but the Antichrist, the primal intellect of the
moon.
254a. Wherever there is a Holy Will, there is also
an Unholy Will, or Antiwill
b. This
Unholy Will is not the Mother but the Antimother, the primal will of the earth.
255a. Hence where there is Taoism, there is
Communism.
b. For
Taoism stands to Communism as the Holy Spirit to the Unholy Spirit, or as
photon-wavicle transcendentalism to photon-particle Idealism.
256a. Hence where there is Mohammedanism, there is
Fascism.
b. For
Mohammedanism stands to Fascism as the Holy Soul to the Unholy Soul, or as
proton-wavicle fundamentalism to proton-particle naturalism.
257a. Hence where there is Protestantism, there is
Parliamentarianism.
b. For
Protestantism stands to Parliamentarianism as the Holy Intellect to the Unholy
Intellect, or as neutron-wavicle nonconformism to neutron-particle materialism.
258a. Hence where there is Catholicism, there is
Republicanism.
b. For
Catholicism stands to Republicanism as the Holy Will to the Unholy Will, or as
electron-wavicle humanism to electron-particle realism.
259a. The Holy Spirit is the essence of ultimate heaven
(air), the Unholy Spirit ... the essence of primal heaven (space).
b. The
Holy Soul is the essence of ultimate hell (fire), the Unholy Soul the essence
of primal hell (time).
260a. The Holy Intellect is the essence of ultimate
purgatory (water), the Unholy Intellect the essence of primal purgatory
(volume).
b. The
Holy Will is the essence of the ultimate world (earth), the Unholy Will the
essence of the primal world (mass).
261a. The essence of Holy Spirit is inner light;
the essence of Unholy Spirit is outer light.
b. The
essence of Holy Soul is inner heat; the essence of Unholy Soul is outer heat.
262a. The essence of Holy Intellect is inner
coldness; the essence of Unholy Intellect is outer coldness.
b. The
essence of Holy Will is inner darkness; the essence of Unholy Will is outer
darkness.
263a. To see within is holy, but to see without is
unholy.
b. To feel within is holy, but to feel without
is unholy.
264a. To think within is holy, but to think without
is unholy.
b. To act within is holy, but to act without is
unholy.
265a. Where the Holy God perceives within ...
through meditation, the Unholy God perceives without ... through sight.
b. Where
the Holy Devil feels within ... through emotion, the Unholy Devil feels without
... through sensation.
266a. Where the holy man thinks within ... through
prayer, the unholy man thinks without ... through speech.
b. Where
the holy woman acts within ... through grace, the unholy woman acts without ...
through style.
267a. The Holy God apperceives joy through truth,
whereas the Unholy God perceives woe through illusion.
b. The
Holy Devil feels pride through strength, whereas the Unholy Devil feels
humility, if not humiliation, through weakness.
268a. The holy man thinks love through goodness,
whereas the unholy man thinks hate through evil.
b. The
holy woman acts pleasure through beauty, whereas the unholy woman acts pain
through ugliness.
269a. Joy through air as against woe through space.
b. Pride
through fire as against humility through time.
270a. Love through water as against hate through
volume.
b. Pleasure
through earth as against pain through mass.
271a. Joy is the essence of Holy Spirit; air the
essence of Heaven.
b. Woe
is the essence of Unholy Spirit; space the essence of the cosmos.
272a. Pride is the essence of Holy Soul; fire the
essence of Hell.
b. Humility
is the essence of Unholy Soul; time the essence of the sun.
273a. Love is the essence of Holy Intellect; water
the essence of purgatory.
b. Hate
is the essence of Unholy Intellect; volume the essence of the moon.
274a. Pleasure is the essence of Holy Will; earth
the essence of the world.
b. Pain
is the essence of Unholy Will; mass the essence of the earth.
275a. Space being the essence of the cosmos, the
cosmos is the appearance of space.
b. Time
being the essence of the sun, the sun is the appearance of time.
276a. Volume being the essence of the moon, the
moon is the appearance of volume.
b. Mass
being the essence of the earth, the earth is the appearance of mass.
277a. Air being the essence of Heaven, Heaven is
the appearance of air.
b. Fire
being the essence of Hell, Hell is the appearance of fire.
278a. Water being the essence of purgatory, purgatory
is the appearance of water.
b. Earth
being the essence of the world, the world is the appearance of earth.
279a. The essence of air being lightness, the
appearance of air is light.
b. The
essence of fire being hotness, the appearance of fire is brightness.
280a. The essence of water being coldness, the
appearance of water is dullness.
b. The
essence of earth being heaviness, the appearance of earth is darkness.
281a. Joy being the essence of God, the appearance
of God is truth.
b. Pride
being the essence of the Devil, the appearance of the Devil is strength.
282a. Love being the essence of man, the appearance
of man is goodness.
b. Pleasure
being the essence of woman, the appearance of woman is beauty.
283a. Conversely, woe being the essence of Antigod,
the appearance of Antigod is illusion.
b. Humility
being the essence of the Antidevil, the appearance of the Antidevil is
weakness.
284a. Hate being the essence of antiman, the
appearance of antiman is evil.
b. Pain
being the essence of antiwoman, the appearance of antiwoman is ugliness.
285a. Jazz music stands to rock music as
transcendentalism to fundamentalism.
b. Hence
transcendentalist jazz vis-à-vis fundamentalist rock.
286a. Classical music stands to romantic music as
humanism to puritanism.
b. Hence
humanist classical vis-à-vis puritan romantic.
287a. Jazz is the music of air, and hence of wind.
b. Rock
is the music of fire, and hence of drums.
288a. Romantic is the music of water, and hence of
keyboards.
b. Classical
is the music of earth, and hence of strings.
289a. The electronic avant-garde is an extreme
branch of the romantic, and hence of musical nonconformism.
b. The
electronic avant-garde stands to electric pop as Nazism to Fascism, or boiling
water to fire.
290a. Where jazz is the music of God, blues is a
music of the Antigod.
b. Where
rock is the music of the Devil, pop is a music of the Antidevil.
291a. Where romantic is the music of man, the
avant-garde is a music of the antiman (both relatively and absolutely).
b. Where
classical is the music of woman, folk is a music of the antiwoman (both
relatively and absolutely).
292a. Hence blues stands to jazz as woe to joy, or
space to heaven.
b. Hence pop stands to rock as humility to
pride, or time to hell.
293a. Hence the avant-garde stands to romantic as
hate to love, or volume to purgatory.
b. Hence
folk stands to classical as pain to pleasure, or mass to the world.
294a. Therefore to distinguish between the unholy spirit
of blues, as of Communism, and the holy spirit of jazz, as of Taoism.
b. Therefore
to distinguish between the unholy soul of pop, as of Fascism, and the holy soul
of rock, as of Mohammedanism.
295a. Therefore to distinguish between the unholy
intellect of the avant-garde, as of parliamentarianism, and the holy intellect
of romantic, as of Protestantism.
b. Therefore
to distinguish between the unholy will of folk, as of republicanism, and the
holy will of classical, as of Catholicism.
296a. The pitch of jazz as against the rhythm of
rock.
b. The
harmony of classical as against the melody of romantic.
297a. The antipitch of blues as against the
antirhythm of pop.
b. The
antiharmony of folk as against the antimelody of the avant-garde.
298a. The photon-particle antipitch of blues
vis-à-vis the photon-wavicle pitch of jazz.
b. The
proton-particle antirhythm of pop vis-à-vis the proton-wavicle rhythm of rock.
299a. The neutron-particle antimelody of the
avant-garde vis-à-vis the neutron-wavicle melody of romantic.
b. The
electron-particle antiharmony of folk vis-à-vis the electron-wavicle harmony of
classical.
300a. Blues wailing vis-à-vis jazz blowing.
b. Pop
singing vis-à-vis rock drumming.
301a. Avant-garde staccato vis-à-vis romantic
legato.
b. Folk
strumming vis-à-vis classical bowing.
302a. The salvation of the classical world in the
jazz heaven.
b. The
damnation of the avant-garde purgatory in the pop hell.
303a. From electron-wavicle harmony to
photon-wavicle pitch.
b. From
neutron-particle melody to proton-particle rhythm.
304a. God is a joy of the inner light, the cosmos a
woe of the outer light.
b. Heaven
is a truth of the air, space an illusion of the sky.
305a. The Devil is a pride of the inner heat, the
sun a humility, if not humiliation, of the outer heat.
b. Hell
is a strength of the fire, time a weakness of the flame.
306a. Man is a love of the inner coldness, the moon
a hatred of the outer coldness.
b. Purgatory
is a goodness of the water, volume an evil of the frost.
307a. Woman is a pleasure of the inner darkness,
the earth a pain of the outer darkness.
b. The
world is a beauty of the earth, mass an ugliness of the soil.
308a. To shine inwardly in Heaven, but outwardly in
space.
b. To
burn inwardly in Hell, but outwardly in time.
309a. To freeze inwardly in purgatory, but
outwardly in volume.
b. To
fade inwardly in the world, but outwardly in mass.
310a. God shines in Heaven no less than joy in
truth, the inner light in air, and spirit in transcendentalism.
b. The
Devil burns in Hell no less than pride in strength, the inner heat in fire, and
soul in fundamentalism.
311a. Man freezes in purgatory no less than love in
goodness, the inner coldness in water, and intellect in puritanism.
b. Woman
fades in the world no less than pleasure in beauty, the inner darkness in
earth, and will in humanism.
312a. The cosmos shines in space no less than woe
in illusion, the outer light in sky, and being in idealism.
b. The
sun burns in time no less than humiliation in weakness, the outer heat in
flame, and feeling in naturalism.
313a. The moon freezes in volume no less than hate
in evil, the outer coldness in frost, and knowing in materialism.
b. The
earth fades in mass no less than ugliness in pain, the outer darkness in soil,
and doing in realism.
314a. The idealism of being as against the
transcendentalism of God (the Holy Spirit).
b. The
naturalism of feeling as against the fundamentalism of the Devil.
315a. The materialism of knowing as against the nonconformism
of man.
b. The
realism of doing as against the humanism of woman.
316a. The space of the cosmos as against the Heaven
of the Holy Spirit.
b. The
time of the sun as against the Hell of the Father.
317a. The volume of the moon as against the
Purgatory of the Son.
b. The
mass of the earth as against the World of the Mother.
318a. Being and God are as antithetical as the
cosmos and the Holy Spirit, or idealism and transcendentalism.
b. Feeling
and the Devil are as antithetical as time and the Father, or naturalism and
fundamentalism.
319a. Knowing and man are as antithetical as volume
and the Son, or materialism and nonconformism.
b. Doing
and woman are as antithetical as mass and the Mother, or realism and humanism.
320a. Being is to scientific idealism what God is
to religious transcendentalism - the essence of photons.
b. The
cosmos has a photon-particle essence, God (the Holy Spirit) a photon-wavicle
essence.
321a. Feeling is to scientific naturalism what the
Devil is to religious fundamentalism - the essence of protons.
b. The
sun has a proton-particle essence, the Devil a proton-wavicle essence.
322a. Knowing is to scientific materialism what man
is to religious nonconformism - the essence of neutrons.
b. The
moon has a neutron-particle essence, the son a neutron-wavicle essence.
323a. Doing is to scientific realism what woman is
to religious humanism - the essence of electrons.
b. The
earth has an electron-particle essence, the Mother an electron-wavicle essence.
324a. The light of the cosmos as against the spirit
of God.
b. The
heat of the sun as against the soul of the Devil.
325a. The coldness of the moon as against the
intellect of man.
b. The
darkness of the earth as against the will of woman.
326a. Light, being stellar, can only be experienced
objectively.
b. Spirit,
being divine, can only be experienced subjectively.
327a. Heat, being solar, can only be experienced
objectively.
b. Soul,
being diabolic, can only be experienced subjectively.
328a. Coldness, being lunar, can only be
experienced objectively.
b. Intellect,
being masculine, can only be experienced subjectively.
329a. Darkness, being planar, can only be
experienced objectively.
b. Will,
being feminine, can only be experienced subjectively.
330a. A scientific/religious struggle between light
and spirit, objective photons and subjective photons.
b. A
scientific/religious struggle between heat and soul, objective protons and
subjective protons.
331a. A scientific/religious struggle between
coldness and intellect, objective neutrons and subjective neutrons.
b. A
scientific/religious struggle between darkness and will, objective electrons
and subjective electrons.
332a. The 'objective' of religion is to advance the
wavicle at the expense of the particle.
b. The
objective of science is to advance the particle at the expense of the wavicle.
333a. Religion seeks to understand the elements
subjectively, as spirit, soul, intellect, and will.
b. Science
seeks to understand the elements objectively, as air, fire, water, and earth.
334a. Religion takes over from where science leaves
off, for religion is subjective and science ... objective.
b. Religion
reaches its peak in the omega, science was at its peak in the alpha.
335a. Religion that hasn't come into its subjective
own is quasi-scientific.
b. Science
that is no longer objectively true to itself is quasi-religious.
336a. All primitive religion is quasi-scientific.
b. All
advanced science is quasi-religious.
337a. The former is more 'physical' than
metaphysical.
b. The
latter is more 'metaphysical' than physical.
338a. Primitive religion, based on worship of a
creator deity, is in the shadow of science, and hence the light.
b. Advanced
science, focusing on investigations of minute particles and wavicles, is in the
shadow of religion, and hence the spirit.
339a. In the case of primitive religion, the
subjective is bent towards and subordinated to the objective, viz. a 'physical'
deity.
b. In
the case of advanced science, the objective is bent towards and subordinated to
the subjective, viz. a 'metaphysical' element.
340a. It would be wrong to suppose, however, that
primitive religion is morally inferior to advanced science.
b. Even
when quasi-scientific, religion is still fundamentally subjective, just as
science remains fundamentally objective when quasi-religious.
341a. Genuine religion can only be born once
genuine science dies.
b. Hence
the birth of metaphysics depends upon the death of physics.
342a. A society that is free from physics will have
the eternity of metaphysical religion.
b. A
society in the grip of physics will have no time for metaphysical religion.
343a. Genuine religion, which is metaphysical, will
have noumenal subjectivity at its core.
b. Genuine
science, which is physical, will have noumenal objectivity at its core.
344a. False religion, which is chemical/physical,
will be compromised by noumenal objectivity, and thus have noumenal
subjectivity at its periphery.
b. False
science, which is 'metaphysical', will be compromised by noumenal subjectivity,
and thus have noumenal objectivity at its periphery.
345a. When religion is absolute it is noumenally
subjective, and hence metaphysical.
b. When
science is absolute it is noumenally objective, and hence physical.
346a. When religion is relative (not false), it is
phenomenally subjective, and hence aesthetic.
b. When
science is relative (not false), it is phenomenally objective, and hence technological.
347a. Hence where relative religion emphasizes
self-realization through art for the Few (artists), it implies worship of art
by the Many (public).
b. Hence
where relative science implies self-denial through technology by the Few
(technocrats), it implies the use of technology by the Many (clients).
348a. Art is a phenomenal manifestation of relative
religion that serves the self-realizing purposes of the Few.
b. Technology
is a phenomenal manifestation of relative science that serves the practical
purposes of the Many.
349a. Art stands to technology as humanism to
materialism.
b. Religion
stands to science as transcendentalism to naturalism.
350a. As a phenomenal manifestation of relative
religion, art can have no place in the noumenal subjectivity, through spirit,
of absolute religion.
b. As
a phenomenal manifestation of relative science, technology can have no place in
the noumenal objectivity, through heat, of absolute science.
351a. When religion is false it panders to light as
opposed to spirit.
b. When
science is false it panders to soul as opposed to heat.
352a. Hence the term 'Clear Light of the Void' is
germane to a false, or quasi-scientific, approach to religion.
b. Hence
a term like 'soul' is germane to a false, or quasi-religious, approach to
science.
353a. Light is objective, and hence external,
whereas spirit is subjective, and hence internal.
b. Soul
is subjective, and hence internal, whereas heat is objective, and hence
external.
354a. The term 'inner light' for spirit is as
paradoxical as would be the term 'outer spirit' for light.
b. The
term 'inner heat' for soul is as paradoxical as would be the term 'outer soul'
for heat.
355a. The genuine religious person will refrain
from using scientific terms religiously.
b. The
genuine scientific person will refrain from using religious terms
scientifically.
356a. Spirit is One with God, no less than soul is
One with the Devil.
b. Light
is one with the cosmos, no less than heat is one with the sun.
357a. Similarly, will is one with woman, no less
than intellect (mind) is one with man.
b. Darkness
is one with the earth, no less than coldness is one with the moon.
358a. Heaven is no more external to God than space
is internal to Him.
b. Heaven
is the inner air, and space the outer void.
359a. Hell is no more external to the Devil than
time is internal to Him.
b. Hell
is the inner fire, and time the outer flame.
360a. The world is no more external to woman than
mass is internal to her.
b. The
world is the inner earth (womb), and mass the outer substance (flesh).
361a. Purgatory is no more external to man than
volume is internal to him.
b. Purgatory
is the inner water (mind), and volume the outer fluid (ink).
362a. Light travels through the outer void ... of
space, but spirit reposes in the inner air ... of heaven.
b. Heat
travels through the outer flame ... of time, but soul reposes in the inner fire
... of hell.
363a. Darkness courses through the outer substance ...
of mass, but will reposes in the inner earth ... of the world.
b. Coldness
courses through the outer fluid ... of volume, but intellect reposes in the
inner water ... of purgatory.
364a. To distinguish between human beings, who are
idealist, and human gods, who are transcendentalist.
b. To
distinguish between human feelings, who are naturalist, and human devils, who
are fundamentalist.
365a. To distinguish between human doings, who are
realist, and human sinners, who are humanist.
b. To
distinguish between human knowings, who are materialist, and human saints, who
are nonconformist.
366a. Hence an objective/subjective distinction
between human beings (photon particles) and human gods (photon wavicles).
b. Hence
an objective/subjective distinction between human feelings (proton particles)
and human devils (proton wavicles).
367a. Hence an objective/subjective distinction
between human doings (electron particles) and human sinners (electron
wavicles).
b. Hence
an objective/subjective distinction between human knowings (neutron particles)
and human saints (neutron wavicles).
368a. Whereas a human being is bound to be
Communist, a human god is free to be Taoist.
b. Whereas
a human feeling is bound to be Fascist, a human devil is free to be Islamic.
369a. Whereas a human doing is bound to be
republican, a human sinner is free to be Catholic.
b. Whereas
a human knowing is bound to be parliamentary, a human saint is free to be
Protestant.
370a. The beings and feelings of Communism and
Fascism vis-à-vis the gods and devils of Taoism and Mohammedanism.
b. The
doings and knowings of Republicanism and Parliamentarianism vis-à-vis the
sinners and saints of Catholicism and Protestantism.
371a. Sinners can become gods no less than saints
... devils.
b. Doings
can become beings no less than knowings ... feelings.
372a. The salvation of Catholic sinners into Taoist
gods.
b. The
damnation of Protestant saints into Islamic devils.
373a. The evolution of republican doings into
Marxist beings.
b. The
devolution of liberal knowings into fascist feelings.
374a. The cosmos begins in light and ends in space.
b. God
begins in air and ends in spirit.
375a. The sun begins in heat and ends in time.
b. The
Devil begins in fire and ends in soul.
376a. The world begins in darkness and ends in
mass.
b. Woman
begins in earth and ends in will.
377a. The moon begins in coldness and ends in
volume.
b. Man
begins in water and ends in Intellect.
378a. The cosmos is that which, ending in space,
shines outwardly, whereas God is that which, beginning in air, shines inwardly.
b. The
sun is that which, ending in time, burns outwardly, whereas the Devil is that
which, beginning in fire, burns inwardly.
379a. The world is that which, ending in mass,
fades outwardly, whereas woman is that which, beginning in earth, fades
inwardly.
b. The
moon is that which, ending in volume, freezes outwardly, whereas man is that
which, beginning in water, freezes inwardly.
380a. Light is not the external manifestation of
God, but that which, being stellar, stands in an antithetical relationship to
spirit.
b. Heat
is not the external manifestation of the Devil, but that which, being solar,
stands in an antithetical relationship to soul.
381a. Darkness is not the external manifestation of
woman, but that which, being planar, stands in an antithetical relationship to
will.
b. Coldness
is not the external manifestation of man, but that which, being lunar, stands
in an antithetical relationship to intellect.
382a. Enlightenment begins where sight ends.
b. For
enlightenment is the spark of the spirit, whereas sight is the light of the
senses.
383a. As illogical to pray or meditate with one's
eyes open ... as to stare with them closed.
b. Religion
closes the eyes and opens the spirit; science closes the spirit and opens the
eyes.
384a. One can no more see spirit than meditate
light; spirit is as much beyond sight ... as light is beneath meditation.
b. Therefore
one can no more delineate God than experience the cosmos.
385a. Cosmic consciousness is consciousness that
focuses, in astronomical vein, upon the cosmos.
b. Divine
consciousness is consciousness that focuses, in meditative vein, upon the
spirit.
386a. The 'essence', or internal manifestation, of
light is negative spirit, or electricity.
b. Electricity
is a reactive particle.
387a. The 'appearance', or external manifestation,
of spirit is inner light, or air.
b. Air
is an attractive wavicle.
388a. As impossible to delineate air ... as to
experience (with impunity) electricity.
b. Air
can only be experienced ... through spirit, and electricity seen ... through
light.
389a. Spirit dies when air is cut off.
b. Light
fades when electricity is cut off.
390a. The essence of God (spirit) is more important
than its appearance (air).
b. The
appearance of Antigod (light) is more important than its essence (electricity).
391a. God is the essence (spirit) that is unseen.
b. Antigod
is the appearance (light) that is seen.
392a. I breathe the appearance of God (air) in
order to live in the spirit, which is pure consciousness.
b. I
switch-on the essence of Antigod (electricity) in order to get light, which is
the diffusion of pure anticonsciousness.
393a. Light is the antithesis of spirit, and he who
worships light cannot experience his spirit.
b. Salvation
of the spirit is liberation from the light.
394a. To live in and for the spirit is to turn
one's back on the light, and hence sight.
b. For
sight, as the sensual manifestation of Antigod, enslaves one to the light,
which is Original Sin.
395a. One breathes the 'inner light' of air in
order to remain alive as a spiritual entity.
b. Air
is the fuel that stokes the fire of the spirit to greater heights of pure
consciousness.
396a. Every living creature is One with God in the
light of its breathing.
b. Those
who are most of God breathe the most self-consciously, and have the purest
consciousness in consequence.
397a. The deeper the breathing the more enlightened
the psyche.
b. For
spirit becomes superconscious at that point where it is conscious of nothing
but itself.
398a. Better to be an 'airhead' than a
'light-head'.
b. Better
spiritual self-consciousness than the eclipse of consciousness by the light, whether
natural or artificial.
399a. Spirit thrives on air ... yet is not air, but
pure consciousness.
b. Just
so, God lives in Heaven ... yet is not Heaven, but pure spirit.
400a. There could no more be spirit without air ...
than light without electricity.
b. There
could no more be God without Heaven ... than cosmos without space.
401a. Light is the appearance of electricity, which
shines in the void ... of space.
b. Spirit
is the essence of air which shines in the plenum ... of Heaven.
402a. Where there is no air there can be no spirit,
and consequently no God where Heaven is not!
b. Where
there is no electricity there can be no light, and consequently no cosmos where
space is not!
403a. Heaven is not in space, and neither therefore
is God.
b. Space
is not in Heaven, and neither therefore is the cosmos.
404a. God has His throne in Heaven, which is to
say, as spirit (consciousness) in air.
b. The
cosmos has its throne in space, which is to say, as light (electricity) in the
void.
405a. The Clear Light of the Void is as far removed
from God as ... the Holy Spirit of Heaven from the cosmos.
b. The
Clear Light is at variance with the Void, but the Holy Spirit is at one with
Heaven.
406a. What began in space will end in the cosmos.
b. What
began in Heaven will end in God.
407a. Light begins in the cosmos and ends in the
world.
b. Spirit
begins in the world and ends in the Beyond.
408a. The Unholy Spirit of light shines outwardly,
in space.
b. The
Holy Spirit of God shines inwardly, in the air.
409a. The more we have to do with light, whether
cosmic or electric, the less we can have to do with God.
b. Spirit
thrives where light is not and fades under pressure of it.
410a. There is no greater danger to life than that
which, as light, eclipses the spirit.
b. To
live in the limelight is to die to the spirit, though the limelight is itself a
kind of living death.
411a. Stars shed light because they have no spirit.
b. Space
is a vacuum because it has no air.
412a. The pursuit of fame is the worst form of
self-denial.
b. Those
who achieve fame become as stars, shedding light upon the world.
413a. The light of stars, which is fame, blinds men
to their own spirit, thereby binding them to illusion.
b. Illusion
is the light of fame.
414a. He who seeks truth within his self must close
his eyes to the illusion of fame.
b. He
who achieves true religion, which is experience of God, will have no illusion
about the scientific basis of fame.
415a. Until the Unholy Spirit of electricity is
behind him, man will not enter into the '
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.
