Op. 52
TRUTHFUL MAXIMS
Aphoristic Philosophy
Copyright © 2013 John O'Loughlin
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CONTENTS
Aphs. 1–707
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1. Truth is the lightness of air.
2. Air is heavenly.
3. Holy Spirit is consciousness of the lightness
of air.
4. Joy is the being (essence) of Holy Spirit.
5. The Holy Spirit of
Heaven flies, like the dove, on the wings of its joy.
6. Joyful is the liberation from bodily gravity
which enables the spirit, borne aloft on the lightness of air, to soar beyond
its physical constraints.
7. The Holy Spirit of Heaven contrasts
absolutely with the Clear Light of the Void.
8. The Clear Light is
alpha, but the Holy Spirit omega.
9. Light diverges from a vacuum (space), spirit converges upon a plenum (air).
10. Unlike the essence of
spirit, which is joy, the essence of light is woe; for it is driven from a
vacuum, like Adam from 'the Garden'.
11. The wise man is
master of a plenum, whereas the fool is victim of a vacuum.
12. The joyful wisdom is
the highest and truest wisdom, transcending pride, love, and pleasure.
13. The wise man is free, whereas the fool is
bound.
14. After illusion,
beauty is the next worst threat to truth; for beauty is grave, whereas illusion
is void.
15. No man approaches Heaven through the world,
but only by transcending it.
16. The will experiences pleasure through the
gravity of the flesh.
17. The gravity of the
flesh, being heavy, contrasts with the lightness of air.
18. Beauty is not opposed to truth (like
illusion), but, being heavy, contrasts with it.
19. The worldly plenum is an end-in-itself, not a
means to a higher end.
20. To attain to the
heavenly plenum, one must reject the world.
21. He who wishes to cultivate lightness must turn
his back on heaviness, abandoning beauty for truth.
22. Whatever has a particle bias is negative,
whatever has a wavicle bias, by contrast, is
positive.
23. Particles can be either
subjective or objective, wavicles likewise.
24. Ugliness stands to beauty as the Antiworld to the World, or
Republicanism to Catholicism.
25. Pain is the essence of antiwill
no less than pleasure the essence of will.
26. If beauty is the gravity of the flesh, then
ugliness is the darkness of the earth.
27. Illusion stands to truth as the Antiheaven to Heaven, or Communism
to Transcendentalism.
28. Sadness is the essence of antispirit
no less than joy the essence of spirit.
29. If truth is the lightness of air, then
illusion is the nothingness of space.
30. Weakness stands to strength as the Antihell to Hell, or Fascism to
Fundamentalism.
31. Humility is the essence of antisoul
no less than pride the essence of soul.
32. If strength is the brightness of the blood,
then weakness is the hotness of fire.
33. Evil stands to goodness as the Antipurgatory to Purgatory, or
Parliamentarianism to Protestantism.
34. Hatred is the essence of antimind
no less than love the essence of mind (intellect).
35. If goodness is the dullness of the brain, then
evil is the coldness of water.
36. The quickness (speed) of light contrasts with
the slowness (revolutions) of the earth.
37. The absence of light
is darkness, but darkness is not characteristic of space (so much as of the
absence of light).
38. Ugliness is no-less far removed from illusion
... than beauty from truth.
39. The hotness of fire contrasts with the
coldness of water.
40. The dullness of the brain contrasts with the
brightness of the blood.
41. Evil is no-less far removed from weakness than
... goodness from strength.
42. Evil is cold (premeditated), whereas weakness
is hot (impulsive).
43. Satan is merely weak, but the Antichrist is
evil.
44. To kill in 'cold blood' is evil, whereas to
kill in the 'heat of the moment' is simply weak.
45. Hot water is less evil than cold water, but
more evil than fire.
46. Ice is more evil than
cold water, but less evil than frost.
47. Worse than the devil of fire is the devil of
frost.
48. Dreams can be heavenly or hellish, colourless
or colourful.
49. Colourless dreams, which
are usually silent, correspond to alpha heaven, or the Antispirit
(Jehovah).
50. Colourful dreams, which
are usually spoken, correspond to alpha hell, or the Antifather
(Satan).
51. Visions can be purgatorial or worldly,
spontaneous or contrived.
52. Spontaneous visions,
which are impersonal, correspond to alpha purgatory, or the Antichrist.
53. Contrived visions, or
fantasies, correspond to the alpha world, or the Antivirgin.
54. Good dreams, like good visions, are the wavicle exception to a particle rule, albeit an untransvaluated wavicle.
55. From inner dreams (heavenly) to inner visions
(worldly) via outer dreams (hellish) and outer visions (purgatorial).
56. Heavenly dreams, being colourless, are
integral to the metaphysical antiself, which has its
negative being (antibeing) in photon particles.
57. Hellish dreams, being colourful, are integral
to the metaphysical not-antiself, which has its
negative feeling (antifeeling) in proton particles.
58. Purgatorial visions, being spontaneous, are
integral to the physical not-antiself, which has its
negative knowing (antiknowing) in neutron particles.
59. Worldly visions, being contrived, are integral
to the physical antiself, which has its negative
doing (antidoing) in electron particles.
60. To contrast the antispirit of heavenly dreams with the antiwill
of worldly visions, or fantasies.
61. To contrast the antisoul
of hellish dreams with the antimind of purgatorial
visions.
62. Cinema films stand to television/video films
as dreams to visions.
63. Cinema films can be either 'heavenly' (idealistic)
or 'hellish' (naturalistic), in black-and-white or colour.
64. Black-and-white cinema
films, especially when silent, correspond to alpha superheaven,
or the Synthetic Antispirit.
65. Colour cinema films,
which are almost invariably spoken, correspond to alpha superhell,
or the Synthetic Antifather.
66. Television films, which
are impersonal, correspond to alpha superpurgatory,
or the Synthetic Antichrist.
67. Video films, which can
be personal, correspond to the alpha superworld, or
the Synthetic Antivirgin.
68. Good cinema films, like good television/video
films, are the wavicle exception to a particle rule -
an untransvaluated wavicle
which, like its more naturalistic counterpart, stems from a particle base.
69. From inner cinema films ('superheavenly')
to inner television (video) films ('superworldly')
via outer cinema films ('superhellish') and outer
television films ('superpurgatorial').
70. To contrast,
diametrically, the synthetic antispirit of superheavenly cinema with the synthetic antiwill
of superworldly television (video).
71. To contrast,
diametrically, the synthetic antisoul of superhellish cinema with the synthetic antimind
of superpurgatorial television.
72. Because light is outer and spirit inner, one
should beware of thinking of spirit in terms of 'inner light'.
73. Spirit is simply consciousness,
and consciousness at one with the lightness of air is holy spirit.
74. Because there cannot be holy spirit where
there is no consciousness of the lightness of air, it is impossible to conceive
of holy spirit existing independently of air, which is heavenly.
75. There is no more a Holy Spirit than there is a
Clear Light; there is only a Holy Spirit of Heaven, which exists antithetically
to the Clear Light of the Void.
76. Space, being a vacuum, can only be a setting
for the Clear Light of the Void, never for the Holy Spirit of Heaven!
77. The Holy Spirit of
Heaven could only exist, beyond the world, in space centres ... such that
provided and maintained a constant supply of air, the 'stuff' of Heaven.
78. The more evolved the
context, the greater will be the degree of artificiality serving the Holy
Spirit of Heaven.
79. Notions of definitive salvation which suggest
a spiritual consummation set in space, like a great star, are
morally defective.
80. When transcendent salvation is conceived in
terms of the Clear Light of the Void, or some such literal spatial context, we
are in the morally defective realm of mysticism.
81. Mysticism is nothing less
than a failure to sharply differentiate between omega and alpha, spirit and
light, and thus to conceive of the former completely independently of the
latter.
82. All traditional religions, including
Christianity, are guilty of mysticism ... to the extent
that they conceive of salvation in terms of a return to 'the Creator'.
83. A return to 'the Creator', as that which is
alpha-most, would effectively be to sacrifice the Holy Spirit of Heaven, and
its joy, for the Clear Light of the Void, and its woe.
84. No-one who had evolved to the Holy Spirit of
Heaven would ever want to return or, rather, regress to a condition that was
its very antithesis!
85. It is when and because people have not evolved
to the Holy Spirit of Heaven ... that they tend to think, retrogressively, in
terms of a return to the Clear Light of the Void, i.e. 'the Creator'.
86. The Buddhist concern with the Clear Light of
the Void is proof of the woefully primitive nature of Buddhism and its mystical
limitations.
87. When meditation is conceived merely in terms
of sustaining an inner void, it is likely that its practitioner will simply
stare out from an inner vacuum.
88. The inner vacuum, or
nothingness of the metaphysical antiself, is what
sustains the mystical meditator in his identification
with the Clear Light of the Void.
89. The Clear Light of
the Void is a light diverging from a vacuum, the vacuum of space, and the
condition of such a light, necessarily cosmic, is absolutely sad.
90. Sad are the eyes of the man who stares out
from the vacuum of his metaphysical antiself!
91. When meditation is conceived in terms of
maintaining an inner plenum, a plenum of air, there is no place for the Clear
Light of the Void, but only its joyful antithesis - the Holy Spirit of Heaven.
92. He who identifies, through his higher self,
with the plenum of air ... will know the salvation that comes from being at one
with the Universal Self, which is anything but a nothingness!
93. To conceive of the
metaphysical self as One with the Universal Self ... is to be a
transcendentalist, for whom the Holy Spirit of Heaven is ultimate reality.
94. He who identifies with the Universal Self,
which is a plenum of air, will have no identification with that which does not
and cannot identify with it.
95. There can be no Buddhist identification with
plants, animals, and nature in general for he who
identifies with the Universal Self.
96. Plants and animals may have a metaphysical antiself, or void, and we may infer from this the
possibility of an implicit identification, on their part, with a universal antiself, the Clear Light of the Void, but they do not, and
cannot, have a metaphysical self which focuses, meditation-wise, upon the
universal self ... of a plenum of air.
97. Plants and animals may, like mystical meditators, achieve 'union' with the Clear Light of the
Void, but they cannot achieve union with the Holy Spirit of Heaven!
98. He who, being sufficiently evolved, achieves
union between the metaphysical self and the universal self ... of the Holy
Spirit of Heaven automatically puts himself 'beyond the pale' of 'union'
between the metaphysical antiself and the universal antiself, viz. the Clear Light of the Void.
99. To achieve the Holy Spirit of Heaven is to be
at the furthest possible remove from the Clear Light of the Void, a
consciousness (spirit) converging upon a plenum (air), as opposed to an anticonsciousness (light) diverging from a vacuum (space).
100. The human nature of
consciousness is awareness; the human nature of anticonsciousness,
by contrast, is sight.
101. All men (with few exceptions) are born bound
... to the Clear Light of the Void, but are privileged, if honourable, to
struggle towards the freedom ... of the Holy Spirit of Heaven.
102. He who gives himself to the Holy Spirit of
Heaven is reborn into the freedom of ultimate salvation.
103. There are two approaches
to the Holy Spirit of Heaven, and hence to ultimate salvation - a direct
approach and an indirect approach, the one short and the other long.
104. The direct approach to ultimate salvation
implies a rebirth along the spectrum of antibeing/being,
so that he who was enslaved by the light achieves, through its rejection,
freedom in the spirit.
105. The indirect approach to ultimate salvation
implies a rejection of the world by those who are of the world, which is a
spectrum of antidoing/doing, and achievement, through
the Second Coming, of heavenly deliverance.
106. The direct approach to
ultimate salvation is more suited to Jews and Buddhists, who only need abandon
the light for the spirit, or divine alpha for divine omega.
107. The indirect approach
to ultimate salvation is more suited to Catholics and Hindus, who will have to
abandon the will in order to embrace the spirit, thus leaping from the world to
Heaven.
108. Whether one's subjectivity is alpha noumenon or worldly phenomenon, light or will, salvation
resides in abandoning the traditional religious stance and accepting, through
the Messiah/Second Coming, an ultimate religious stance, which is nothing less
than an affirmation of the Holy Spirit of Heaven.
109. Those whose religious
traditions are objective, whether phenomenally or noumenally,
cannot approach the Holy Spirit of Heaven, and therefore will not be saved.
110. The phenomenal objectivity of Protestantism is
fated to be eclipsed by the noumenal objectivity of
Islam.
111. The Holy Mind of Purgatory will be damned by
the Holy Soul of Hell - the Father (Allah) eclipsing Christ.
112. The Holy Will of the World and the Holy Light
of the Cosmos will be saved by the Holy Spirit of Heaven - the latter replacing
both the Mother and Jehovah.
113. Even the objective can be reborn to the
subjective, the masculine to the feminine, if they so choose.
114. Purgatory is the brain, and the Holy Mind of
Purgatory is mind that, through thought, is one with the brain ... in a love of
goodness.
115. Hell is the blood, and the Holy Soul of Hell is
soul that, through emotion, is one with the blood ... in a pride of strength.
116. The world is the flesh,
and the Holy Will of the World is will that, through sex, is one with the flesh
... in a pleasure of beauty.
117. Heaven is the air, and the Holy Spirit of
Heaven is consciousness that, through meditation, is one with the air ... in a
joy of truth.
118. Salvation is from the fleshy world to airy
Heaven, as from heaviness to lightness.
119. Damnation is from the brainy purgatory to
bloody Hell, as from dullness to brightness.
120. To go from the darkness of the earthy Antiworld to the light of the cosmic Antiheaven
... would be a regressive salvation.
121. To go from the coldness of the watery Antipurgatory to the heat of the fiery Antihell
... would be a regressive damnation.
122. Better to progress than to regress, to evolve
than to devolve.
123. When 'the Bad' is mad, 'the Had'
is sad.
124. When 'the Lad' is dad, 'the Pad' is glad.
125. The Antipurgatory, which is bad, becomes mad in the regressive
damnation of Antihell.
126. The Antiworld, which is had, becomes sad in the regressive
salvation of Antiheaven.
127. Purgatory, which is lad(dy), becomes dad in the progressive damnation of Hell.
128. The world, which is Pad(dy), becomes glad in the progressive salvation of Heaven.
129. Those who, through physical selflessness, help
others to help themselves ... are extrovert and particle-based.
130. Those who, through physical selfishness, help
themselves to help others ... are introvert and wavicle-centred.
131. Those who, through physical not-selflessness,
hinder others to hinder themselves ... are extrovert and particle-based.
132. Those who, through physical not-selfishness,
hinder themselves to hinder others ... are introvert and wavicle-centred.
133. Those who, through metaphysical selflessness,
help others to help their selves ... are extrovert and particle-based.
134. Those who, through metaphysical selfishness,
help their selves to help others ... are introvert and wavicle-centred.
135. Those who, through metaphysical
not-selflessness, hinder others to hinder their selves ... are extrovert and
particle-based.
136. Those who, through metaphysical
not-selfishness, hinder their selves to hinder others ... are introvert and wavicle-centred.
137. Those who are of the Antiworld help others to physically help themselves.
138. Those who are of the
World help themselves to physically help others.
139. Those who are of Antipurgatory hinder others to physically hinder
themselves.
140. Those who are of
Purgatory hinder themselves to physically hinder others.
141. Those who are of Antiheaven help others to metaphysically help their selves.
142. Those who are of
Heaven help their selves to metaphysically help others.
143. Those who are of Antihell hinder others to metaphysically hinder their
selves.
144. Those who are of Hell
hinder their selves to metaphysically hinder others.
145. The Antiworld/World
and Antiheaven/Heaven are contexts of help.
146. Antipurgatory/Purgatory
and Antihell/Hell are contexts of hindrance.
147. Whether one's help be selfless or selfish,
particle-based or wavicle-centred, it is either
feminine (the Antiworld/World) or divine (Antiheaven/Heaven).
148. Whether one's hindrance be selfless or selfish,
particle-based or wavicle-centred, it is either masculine
(Antipurgatory/Purgatory) or diabolic (Antihell/Hell).
149. Selfless help is centrifugally subjective, and
those who help others treat the other as one with themself/their
self.
150. Selfless hindrance is centrifugally objective, and those who hinder others treat the other as
distinct from themself/their self.
151. Selfish help is centripetally subjective, and
those who help themself/their self treat themself/their self as one with the other.
152. Selfish hindrance is centripetally objective, and those who hinder themself/their
self treat themself/their self as distinct from the
other.
153. In the give-and-take
of life, giving is objective and taking subjective.
154. Because giving is
objective, it accords with that which hinders, whether selfless or selfish.
155. Because taking is
subjective, it accords with that which helps, whether selfless or selfish.
156. Broadly, Antipurgatory/Purgatory
and Antihell/Hell are contexts of giving.
157. Broadly, Antiheaven/Heaven
and the Antiworld/World are contexts of taking.
158. The Saved take, and
the Damned give.
159. God takes, but the Devil gives.
160. He who gives the most aggravation takes the
least criticism.
161. He who takes the most criticism gives the least
aggravation.
162. To 'turn the other cheek' is to take ...
someone else's criticism/ aggravation.
163. To exact revenge on
the basis of 'an eye for an eye and a tooth for a tooth' ... is to give
criticism/aggravation in return.
164. When collectivity is
phenomenal it is of the Antiworld/World, when noumenal it is of Antihell/Hell.
165. When individuality is phenomenal it is of Antipurgatory/Purgatory, when noumenal
it is of Antiheaven/Heaven.
166. Noumenal collectivity is better described as collectivism.
167. Noumenal individuality
is better described as individualism.
168. Phenomenal
individuality has its end in collectivism, whether regressively or
progressively.
169. Phenomenal collectivity has its end in individualism, whether
regressively or progressively.
170. Collectivism is the diabolic damnation which
supersedes individuality.
171. Individualism is the divine salvation which
supersedes collectivity.
172. The purgatorial 'First' shall be the hellish Last, and the worldly 'Last' be the heavenly First.
173. One can no more save Antipurgatory/Purgatory
... than damn the Antiworld/World.
174. Antipurgatory/Purgatory
can only be damned to Antihell/Hell.
175. The Antiworld/World
can only be saved to Antiheaven/Heaven.
176. God individualizes the worldly collectivity, while the Devil collectivizes the purgatorial
individuality.
177. The Antigod individualizes the antiworldly
collectivity, while the Antidevil
collectivizes the antipurgatorial individuality.
178. The Antigod is simply
a negative, or particle-based, 'divinity', viz. the Clear Light of the Void
(Jehovah).
179. God is simply a
positive, or wavicle-centred, divinity, viz. the Holy
Spirit of Heaven.
180. The Antidevil is
simply a negative, or particle-based, 'devility',
viz. the Clear Heat of Time (Satan).
181. The Devil is simply a positive, or wavicle-centred, devility, viz.
the Holy Soul of Hell (the Father).
182. God is the supreme being ... of spirit, which
is joy.
183. The Devil is the
supreme feeling ... of soul, which is pride.
184. The Antigod is the supreme antibeing
... of light, which is woe.
185. The Antidevil is the supreme antifeeling
... of fire, which is humiliation.
186. Man is the supreme knowing ... of mind, which
is love (Christ).
187. Woman is the supreme doing ... of will, which
is pleasure (the Mother).
188. Antiman is the
supreme antiknowing ... of water, which is hate
(Antichrist).
189. Antiwoman is the
supreme antidoing ... of earth, which is pain (Antimother).
190. God lives in Heaven, as consciousness of the
lightness of air, but the Antigod lives in Antiheaven, as anticonsciousness
of the nothingness of space.
191. The Devil lives in
Hell, as feeling of the brightness of blood, but the Antidevil
lives in Antihell, as antifeeling
of the hotness of fire.
192. Man lives in Purgatory, as knowledge of the
dullness of brain, but the Antiman lives in Antipurgatory, as antiknowledge
of the coldness of water.
193. Woman lives in the world, as sensation of the
heaviness of flesh, but the Antiwoman lives in the Antiworld, as antisensation of
the coarseness of earth.
194. To contrast joy in the lightness of air
(Heaven) with woe at the nothingness of space (Antiheaven).
195. To contrast pride in the brightness of blood
(Hell) with humiliation at the hotness of fire (Antihell).
196. To contrast love in the dullness of brain
(Purgatory) with hate at the coldness of water (Antipurgatory).
197. To contrast pleasure in the heaviness of flesh
(the world) with pain at the coarseness of earth (the Antiworld).
198. To contrast the speed of light with the
slowness of darkness.
199. Light speeds things up,
and darkness slows them down.
200. Lightness may be the essence of air, but
nothingness is not the essence of space.
201. Space has no essence,
because nothingness is a vacuum.
202. Woe is the antibeing
(essence) of light, but speed is its appearance.
203. Woe at the nothingness of space leads light to
speed away from it, as with a horror vacui.
204. Joy is the being (essence) of spirit, but
tranquillity is its appearance.
205. Joy in the lightness of air leads spirit to
float upon it, as upon an airy cushion.
206. Space has no essence, and air no appearance.
207. Nothingness is, in some sense, the 'appearance'
of space.
208. Heaven is that which, having only essence, is
the most desirable end.
209. Space is that which, having only appearance, is
the least desirable beginning.
210. Nothingness is so undesirable ... that it could
only be a beginning, not an end.
211. Heaven is so desirable ... that it could only
be an end, not a beginning.
212. Ordinarily we 'see' space in terms of the
distance between objects.
213. The space between
objects can be measured in terms of metric units, but it is only the measurements
which have any reality, not the space itself!
214. Space may be apparent and Heaven essential, but
light and spirit are both apparent and essential.
215. The essence of light,
which is woe, is commensurate with the appearance of light, which is speed.
216. The essence of spirit,
which is joy, is commensurate with the appearance of spirit, which is
tranquillity.
217. The more nothingness
in space, the greater the speed of light (186,000 miles per second) and the
corresponding degree of woe.
218. The more lightness in
air, the greater the tranquillity of spirit and the corresponding degree of
joy.
219. Air slows light down and makes it transparent
to eyes accustomed to seeing it through a filter.
220. Breathe deeply to achieve a calm spirit,
eclipsing the light.
221. Move fast and the spirit is agitated and
eclipsed by the light.
222. To become truly
enlightened one must get rid of the light, becoming tranquil through the
lightness of air.
223. Enlightenment has nothing to do with the light
and everything to do with lightness.
224. Insight leads to enlightenment, as theory to
practice.
225. Sight stems from moral blindness, just as
surely as insight leads to enlightenment.
226. The fool gazes out at the
world from his vacuum of moral ignorance, while the sage trains his attention
upon the plenum of air which is his enlightenment.
227. Speed is a curse which follows from a vacuum,
and vacuous is the age and/or society that puts a premium on speed!
228. The wise are blessed with that tranquillity
which pervades the spirit when it is joyfully at one with the lightness of air.
229. To be borne aloft on a current of
gravity-defying truth, leaving the cares of mundane life far behind - such is
the salvation that awaits those who elect to become the Holy Spirit of Heaven.
230. Blessed are the meditators,
for theirs is the '
231. Blessed are those whose consciousness is one
with the air, for they have become the Holy Spirit of Heaven.
232. Blessed are those who value truth above beauty,
for they will achieve salvation from the world.
233. Blessed are the true philosophers, whose
pursuit of wisdom leads to truth, and thus to a joyful calm.
234. Blessed are those whose lightness of being
bears testimony to the truth.
235. Blessed are those who breathe deeply of an
unpolluted air.
236. Blessed are the free spirits whose freedom is
spiritual.
237. When consciousness is intellectual it is merely
masculine. But when
consciousness is absorbed into the greater self which, being everywhere, is
universal, it is divine - the Holy Spirit of Heaven.
238. When consciousness is vacuous it is neither
intellectual nor spiritual, purgatorial nor heavenly, but cosmic -
approximating to the Clear Light of the Void.
239. One can never become the Clear Light of the
Void to the extent that one can become the Holy Spirit of Heaven, for even the
most vacuous mind is surrounded by air.
240. The world is a place that, being enveloped by air,
remains biased towards the Holy Spirit of Heaven, and thus towards the
possibility of spiritual salvation.
241. Even eyes require air,
and can only abide the light that has been rendered transparent through the
air's translucency.
242. So long as there is
air to breathe, man will remain the beneficiary of a 'moral-world-order',
scorning the void.
243. All men are equal in
their dependence on air, but differ in their attitudes toward it.
244. The fool breathes air unreflectingly,
taking it for granted, whereas the wise man knows air for what it is, and
accordingly treasures it above all else!
245. Even the worst men breathe air while they are
alive, and are wrapped-up in its heavenly embrace.
246. Enlightenment is nothing more and nothing less
than awareness of the heavenly significance of air.
247. That man who is truly enlightened ... has been
lifted above the gravity of his phenomenal self by the Universal Self, whose
essence is lightness.
248. No man can live without the universal self ...
of the air, but few men consistently live with it.
249. Because Heaven is a
plenum of air, there is a loose sense in which Hell is a vacuum of space.
250. A vacuum of space is less Hell, however, than Antiheaven, while the Cosmos is less the Devil than the Antigod.
251. That which is holy is inner, while that which
is unholy is outer - the Antigod of Antiheaven, or Clear Light of the Void (Jehovah), being a case in point.
252. The Antidevil of Antihell, or Clear
Heat of Time (Satan), is outer in relation to the Holy Soul of Hell (the
Father).
253. The Antiman of Antipurgatory, or
Clear Coldness of Volume (Antichrist), is outer in relation to the Holy Mind of
Purgatory (Christ).
254. The Antiwoman of the Antiworld, or
Clear Darkness of Mass (Antimother), is outer in
relation to the Holy Will of the World (the Mother).
255. The stellar central star of the Galaxy
corresponds to the Clear Light of the Void (space).
256. The solar sun corresponds to the Clear Heat of
Time (fire).
257. The lunar moon corresponds to the Clear
Coldness of Volume (water).
258. The planar (planetary) earth corresponds to the
Clear Darkness of Mass (soil).
259. The Unholy Spirit of Antiheaven
contrasts absolutely with the Holy Spirit of Heaven.
260. The Unholy Soul of Antihell
contrasts absolutely with the Holy Soul of Hell.
261. The Unholy Mind of Antipurgatory
contrasts absolutely with the Holy Mind of Purgatory.
262. The Unholy Will of the
Antiworld contrasts absolutely with the Holy Will of
the World.
263. Light is always 'unholy spirit' in relation to
the consciousness of air.
264. Heat is always 'unholy soul' in relation to the
feeling of the blood.
265. Coldness is always 'unholy mind' in relation to
the knowledge of the brain.
266. Darkness is always 'unholy will' in relation to
the action of the flesh.
267. To dance in the light of space or work in the
darkness of mass.
268. To fight in the heat of time or play in the
coldness of volume.
269. To float on the lightness of air or grunt in
the heaviness of the flesh.
270. To fume on the brightness of the blood or dwell
in the dullness of the brain.
271. As bad to have light in the air, or fire in the
blood, or earth on the flesh, as to have water on the brain.
272. Kickboxing stands to boxing as association
football to Gaelic football - the alpha-most side of a negative
(particle-based) duality.
273. Armwrestling stands
to wrestling as rugby union to rugby league - the omega-most side of a positive
(wavicle-centred) duality.
274. From a kickboxing
diabolic alpha to an armwrestling diabolic omega via
boxing and wrestling.
275. From centrifugal
weakness to centripetal strength via centripetal weakness and centrifugal
strength.
276. From an
association-football worldly alpha to a rugby-union worldly omega via Gaelic
football and rugby league.
277. From centrifugal
ugliness to centripetal beauty via centripetal ugliness and centrifugal beauty.
278. It could be said of football that its
correspondence to the Antiworld is hard-line republican
in the guise of association football, and soft-line republican in the guise of
Gaelic football.
279. It could be said of rugby that its
correspondence to the World is hard-line Catholic in the guise of rugby union, and soft-line Catholic in the guise of rugby league.
280. It could be said of boxing that its
correspondence to Antihell is hard-line fascist in
the guise of kickboxing, and soft-line fascist in the
guise of punch boxing.
281. It could be said of wrestling that its
correspondence to Hell is hard-line fundamentalist in the guise of armwrestling,
and soft-line fundamentalist in the guise of body wrestling.
282. Rounders stands to
baseball as court tennis to table tennis - the alpha-most side of a negative
(particle-based) duality.
283. Netball stands to basketball as squash to
badminton - the omega-most side of a positive (wavicle-centred)
duality.
284. From a rounders divine alpha to a netball divine
omega via baseball and basketball.
285. From centrifugal
illusion to centripetal truth via centripetal illusion and centrifugal truth.
286. From a court-tennis
purgatorial alpha to a squash purgatorial omega via table tennis and badminton.
287. From centrifugal evil
to centripetal goodness via centripetal evil and centrifugal goodness.
288. It could be said of
baseball that its correspondence to Antiheaven is
hard-line communist in the guise of rounders, and
soft-line communist in the guise of baseball.
289. It could be said of basketball that its
correspondence to Heaven is hard-line transcendentalist in the guise of netball, and soft-line transcendentalist in the guise of
basketball.
290. It could be said of tennis that its
correspondence to Antipurgatory is hard-line
parliamentary in the guise of court tennis, and
soft-line parliamentary in the guise of table tennis.
291. It could be said of badminton that its
correspondence to Purgatory is hard-line Protestant in the guise of squash, and soft-line Protestant in the guise of badminton.
292. Sin is to cultural societies what crime is to
civilized ones - the reverse side of a coin whose obverse is positive.
293. The greatest threat to civilization is the
crime of barbarism.
294. The greatest threat to culture is the sin of
nature.
295. Ultimately, culture is as superior to civilization
as God to man or spirit to intellect.
296. Traditionally, civilization oppresses nature
whereas culture represses it.
297. Broadly, civilization is nonconformist and
barbarism fundamentalist, whereas culture is transcendentalist and nature humanist.
298. Protestant societies have more crime than sin
to contend with, whereas Catholic societies have to deal with more sin than
crime.
299. Naturalism is the barbarous enemy of
materialism.
300. Realism is the natural enemy of idealism.
301. Moral people always strive to fill-up a vacuum
with a plenum, whether relatively or absolutely, depending on the kind of
morality to which they relate.
302. The Devil can be no-less moral than God, though
not in the same way or with effect to the same ends.
303. Man can be no-less moral than woman, though not
in the same way or with effect to the same ends.
304. If morality is the omega-most pole of any given
spectrum, then its alpha-most pole must be immoral.
305. Positions on any given spectrum that are
neither alpha nor omega but somewhere in-between are amoral, whether negatively
in the alpha-stemming case or positively in the omega-oriented one.
306. Association football is immoral and rugby union
moral, whereas Gaelic football is negatively amoral and rugby league positively
amoral.
307. Tennis is immoral and squash moral, whereas
table tennis is negatively amoral and badminton positively amoral.
308. Kickboxing is immoral
and armwrestling moral, whereas boxing is negatively amoral
and wrestling positively amoral.
309. Rounders is immoral
and netball moral, whereas baseball is negatively amoral and basketball
positively amoral.
310. Militarism, fascism, and
communism are the barbarous alternatives to and/or preconditions of royalism, liberalism, and socialism.
311. Militarism barbarously protects the interests
of the upper class, fascism barbarously protects the interests of the middle
class, and communism barbarously protects the interests of the lower class.
312. When upper-class, middle-class, and lower-class
interests are being advanced in a civilized framework, we get royalism, liberalism, and socialism.
313. Fundamentalism barbarously protects the
interests of the classless, whereas transcendentalism advances their interests
within a civilized framework.
314. Fundamentalism stands to
transcendentalism as militarism to royalism, fascism
to liberalism, and communism to socialism.
315. Fundamentalism is rooted in the tribe and the
idols of the tribe.
316. Transcendentalism is centred in God and the
Heaven of God.
317. If women were to
become Catholic priests, they would not be 'fathers' but 'mothers'.
318. Whereas 'fathers' are rooted in the Father,
'mothers' would be centred in the Mother, viz. the Virgin Mary.
319. The concept of female priest as 'mother' is
relatively humanist, and hence bureaucratic, i.e. of the world.
320. The concept of male priest as 'father' is
fundamentalist, and hence autocratic, i.e. of Hell.
321. Roman Catholicism is traditionally rooted in
the autocratic and patriarchal power-base of the Father.
322. A Catholicism with
'mothers' would presumably reflect the triumph of the people over autocratic
power and their deliverance from patriarchal control.
323. A Catholicism with
'mothers' would be humanistic and politically suited to a people who had
achieved republican freedom.
324. Were Catholicism to become purely humanistic,
female priests would be the bureaucratic rule and male ones the autocratic exception!
325. The Second Coming,
knowing no father, would rather do divine business with 'mothers' than with
'fathers'.
326. It is unlikely that the institution of the
confessional would long survive the ordination of female priests!
327. Confession is rooted in the Father, and entails
subservience to autocratic control.
328. He who confesses is like a penitent son before
a stern father, whose only hope of forgiveness lies with the intercession of
his mother.
329. If the 'mother' were priest, then forgiveness
would be virtually automatic and confession a mere formality.
330. It could be argued that confession of sins
would be less credible vis-à-vis a female priest than vis-à-vis a male one, and
that, this being the case, both sin and confession would quickly die a natural
(heathen) death.
331. Ultimately, it is not commensurate with the
dignity of free men to confess to sins before an autocratic father-figure.
332. When there are neither 'fathers' nor 'mothers',
nor even 'sons' and 'daughters', but only brethren of the free spirit - then,
and only then, will the 'Kingdom of Heaven' be at-hand!
333. The celebration of the Mass divides Christ's
body (wafer) and blood (wine) between the Mother (laity) and the Father
(priest), with worldly and hellish overtones respectively.
334. Blood is the diabolic omega and flesh the mundane omega - the one of Hell and the other of
the world.
335. Those who are of the Father gorge themselves on
blood (or its symbolic surrogate), whereas those who are of the Mother feast on
the flesh (or its symbolic surrogate).
336. In the Mass, Christ's
intellect is sundered by and transcended in the will and soul of His body and
blood.
337. By receiving the wafer-symbolism of Christ's
body, the faithful affirm their connection with and ongoing loyalty to the
world.
338. The act of receiving the wafer both confirms
and preserves the phenomenal subjectivity of the world.
339. Were there no phenomenal subjectivity, there
could be no noumenal subjectivity beyond the world.
340. As a vehicle for the
preservation of phenomenal subjectivity ... pending the Second Coming, the Mass
more than justifies its retention.
341. With the Second
Coming, the Mass, together with confession, will cease to be viable and
therefore acceptable.
342. Folly is an attribute of the Antidevil/Devil and wisdom an attribute of the Antigod/God.
343. When wisdom is
negative, or spatial, it is an attribute of the Antigod.
344. When wisdom is
positive, or spiritual, it is an attribute of God.
345. When folly is
negative, or sequential, it is an attribute of the Antidevil.
346. When folly is
positive, or emotional, it is an attribute of the Devil.
347. Spatial antiwisdom vis-à-vis
spiritual wisdom.
348. Sequential antifolly
vis-à-vis emotional folly.
349. Cleverness is an attribute of the antiman/man and stupidity an attribute of the antiwoman/woman.
350. When cleverness is
negative, or volumetric, it is an attribute of the antiman.
351. When cleverness is
positive, or intellectual, it is an attribute of man.
352. When stupidity is
negative, or massed, it is an attribute of the antiwoman.
353. When stupidity is
positive, or wilful, it is an attribute of woman.
354. Volumetric anticleverness
vis-à-vis intellectual cleverness.
355. Massed antistupidity
vis-à-vis wilful stupidity.
356. Both antiwisdom/wisdom
and antifolly/folly are noumenal.
357. Both anticleverness/cleverness
and antistupidity/stupidity are phenomenal.
358. The antiwisdom of Antiheaven contrasts with the wisdom of Heaven.
359. The antifolly of Antihell contrasts with the folly of Hell.
360. The anticleverness of
Antipurgatory contrasts with the cleverness of
Purgatory.
361. The antistupidity of the
Antiworld contrasts with the stupidity of the World.
362. In a regressive
salvation, the antistupid of the Antiworld
are brought to the antiwisdom of Antiheaven.
363. In a progressive
salvation, the stupid of the World are brought to the wisdom of Heaven.
364. In a regressive
damnation, the anticlever of Antipurgatory
are brought to the antifolly of Antihell.
365. In a progressive
damnation, the clever of Purgatory are brought to the folly of Hell.
366. The anticlever/clever
'First' shall be the antifoolish/foolish Last.
367. The antistupid/stupid
'Last' shall be the antiwise/wise First.
368. From a nonconformist
cleverness in the Holy Mind (intellect) of Purgatory ... to a fundamentalist
folly in the Holy Soul (blood) of Hell.
369. From a humanist stupidity in the Holy Will (flesh) of the World ... to a transcendentalist wisdom
in the Holy Spirit (consciousness) of Heaven.
370. From a parliamentary anticleverness in the Unholy Mind (water) of Antipurgatory ... to a fascist antifolly
in the Unholy Soul (fire) of Antihell.
371. From a republican antistupidity
in the Unholy Will (earth) of the Antiworld
... to a communist antiwisdom in the Unholy Spirit
(light) of Antiheaven.
372. The Unholy diverge externally from a vacuum,
whereas the Holy converge internally upon a plenum.
373. Better, positively, the joyful wisdom than the
pleasurable stupidity!
374. The wisdom of joy in relation to truth.
375. The stupidity of pleasure in relation to
beauty.
376. The Saved go from good
to better, as from the World to Heaven.
377. The Damned go from bad
to worse, as from Purgatory to Hell.
378. Saved from the phenomenal subjectivity of
pleasure to the noumenal subjectivity of joy.
379. Damned from the phenomenal objectivity of love
to the noumenal objectivity of pride.
380. Worse, positively, the proud folly than the
loving cleverness!
381. The folly of pride in relation to strength.
382. The cleverness of love in relation to goodness.
383. Better, negatively, the woeful antiwisdom than the painful antistupidity!
384. The antiwisdom of woe
in relation to illusion.
385. The antistupidity of
pain in relation to ugliness.
386. Worse, negatively, the humiliating antifolly than the hateful anticleverness!
387. The antifolly of humility, if not humiliation, in relation to
weakness.
388. The anticleverness of
hate in relation to evil.
389. The Antisaved go from anti-good to anti-better, as from the Antiworld to Antiheaven.
390. The Antidamned go from anti-bad to anti-worse, as from Antipurgatory to Antihell.
391. Saved, negatively, from the phenomenal
subjectivity of pain to the noumenal subjectivity of
woe.
392. Damned, negatively, from the phenomenal
objectivity of hate to the noumenal objectivity of
humiliation.
393. The feminine stupid become divine wise.
394. The masculine clever become diabolic fools.
395. Those who are inherently foolish, and hence noumenally objective, are devils
rather than the Damned.
396. Those who are
inherently wise, and hence noumenally subjective, are
gods rather than the Saved.
397. Devils torment the Damned, fundamentalizing
nonconformists.
398. Gods redeem the Saved, transcendentalizing
humanists.
399. Gods and devils are sometimes at work in the
same society, but more often they pertain to different kinds of society.
400. Space can be either alpha or omega - spatial or
spaced.
401. When space is alpha, we get light from a vacuum
of void, e.g. nothingness.
402. When space is omega, we get consciousness from
a plenum of air, e.g. oxygen.
403. Time can be either alpha or omega - sequential
or repetitive.
404. When time is alpha, we get heat from a sequence
of flame, e.g. fire.
405. When time is omega, we get feelings from a
repetition of blood, e.g. heartbeat.
406. Volume can be either alpha or omega -
volumetric or voluminous.
407. When volume is alpha, we get coldness from a
volume of water, e.g. rain.
408. When volume is omega, we get knowledge from a
volume of intellect, e.g. book.
409. Mass can be either alpha or omega - massed or
massive.
410. When mass is alpha, we get darkness from a mass
of earth, e.g. crowd.
411. When mass is omega, we get sensation from a
mass of flesh, e.g. sex.
412. The alpha of space,
time, volume, and mass can be either negative or positive, but, given its
particle appearance, it will be primarily negative and only secondarily
positive.
413. The omega of space,
time, volume, and mass can be either negative or positive, but, given its wavicle essence, it will be primarily positive and only
secondarily negative.
414. With the alpha
positions of any given spectrum, the particle is primary and the wavicle secondary.
415. With the omega
positions of any given spectrum, the wavicle is
primary and the particle secondary.
416. The secondary quality takes on the moral
characteristic of the primary quantity in the case of the alpha positions.
417. The secondary quantity takes on the moral
characteristic of the primary quality in the case of the omega positions.
418. Joy becomes external in relation to woe, in the
context of the spatial alpha.
419. Pride becomes external in relation to humility,
in the context of the sequential alpha.
420. Love becomes external in relation to hate, in
the context of the volumetric alpha.
421. Pleasure becomes external in relation to pain,
in the context of the massed alpha.
422. Woe becomes internal in relation to joy, in the
context of the spaced omega.
423. Humility becomes internal in relation to pride,
in the context of the repetitive omega.
424. Hate becomes internal in relation to love, in
the context of the voluminous omega.
425. Pain becomes internal in relation to pleasure,
in the context of the massive omega.
426. If Marxism, or Communism, is extreme left, then
Bolshevism, or Marxism-Leninism, is quasi-extreme right.
427. Bolshevism is 'Red Fascism' (Wilhelm Reich), or
communistic militarism.
428. The Extreme Right are
always militarist and ruling class, rooted in the sun.
429. The Right are always capitalist
and business class, rooted in the moon.
430. The Left are always
socialist and working class, rooted in the earth.
431. The Extreme Left are
always communist and leading class, rooted in the cosmos.
432. The clerical Extreme Left are always transcendentalist
and classless, centred in the spirit.
433. The clerical Extreme
Right are always fundamentalist and upper class, centred in the blood.
434. The clerical Right are
always nonconformist and middle class, centred in the intellect.
435. The clerical Left are
always humanist and lower class, centred in the will.
436. Painting is the art form of space.
437. Music is the art form of time.
438. Literature is the art form of volume.
439. Sculpture is the art form of mass.
440. Because the Extreme Right are militaristic,
they are inherently diabolical, glorying in war.
441. It is easy to take the red flag and unbounded
yellow star of Communism for the Devil or, rather, Antidevil,
but this would be an ideological error!
442. Bolshevism, and hence Stalinism, may have been
militaristic, but it was still pro-worldly, and thus
pro-left.
443. Bolshevism leads to Socialism, and Socialism
should in turn lead, via people's Catholicism, to the 'clerical communism' of
Social Transcendentalism.
444. People's Catholicism
will be rather more partial to the Mother than to the Father, and thus to
mothers as opposed to fathers.
445. The Church does the Devil's work when it
protects the interests of the Father at the expense of those of the Mother.
446. The People have a moral duty to oppose
'clerical fascism' (fundamentalism) and its support for the despotism of the
Father.
447. Only that man who is atheistic vis-à-vis the
Father ... will have the Mother's interests truly at heart!
448. When the 'dogs of war' are unleashed upon the
People, 'clerical fascists' (fundamentalists) tend to turn what is commonly
called a 'blind eye'.
449. 'Clerical fascists' are quick to justify their
oppression of the People in terms of a 'holy war' against atheist unbelievers.
445. He who believes truly in the Son believes not
in the Father but in the Mother, whose hope of the world ... is the Second
Coming.
451. The Second Coming will
take subjectivity from the phenomenal plane of the world to the noumenal plane of Heaven, thus vindicating the Mother's
hope.
452. Where People's Catholicism is triumphant over
despotic Catholicism, the People are free to await the Second Coming/Social
Transcendentalism.
453. With Social
Transcendentalism, the People will have the opportunity to elect,
democratically, for religious sovereignty, and thus the right to spiritual
self-realization.
454. Social Transcendentalism will have no place
whatsoever for the Father, alias the Holy Soul of Hell, but only place for the
Holy Spirit of Heaven, the one true God.
455. The Modern Age began in the particle
Extreme-Left of 'secular communism' and will end, if justice is done, in the wavicle Extreme-Left of 'clerical communism', or Social
Transcendentalism.
456. One should distinguish Nazism from Fascism on
the basis of a pseudo-extreme-right/extreme-right dichotomy - the former
issuing from the moon ... of liberal democracy (
457. Whatever its ideological shortcomings, Nazism
began on a democratic basis and ended-up 'selling out' to the military.
458. Fascism was and remains inherently
militaristic, attaining power via a coup rather than through the ballot box.
459. It is because of its intrinsically
militarist nature that Fascism was even more diabolical than Nazism.
460. Hitler may have been more evil than Mussolini,
but he was less weak, and therefore diabolical.
461. The nazi/fascist
alliance was effectively a pact between the Antichrist and Satan - the former
cold and calculating, the latter hot and impulsive; the one evil, the other
weak.
462. As a military ruler,
Franco was the quintessential fascist - a man of the Extreme Right who crushed
the People in the interests, effectively, of the Father.
463. Franco's monumental legacy to
464. Franco crucified the Spanish people long before
he erected a monument to his despotic triumph.
465. The Spanish people
await the Second Coming in the shadow of Franco's awesome cross, the shame of
466. There is a sense in which writing is thinking,
but it is no closer to being literally the case ... than would be the notion
that beauty was truth.
467. The common people abhor thought and hold it
against the thinker.
468. The common people adore speech and speak as
often as they can.
469. The common people have
more respect for the speaker, and hence the dramatist, than for the thinker,
and hence the philosopher.
470. Drama is an inherently fundamentalist mode of
literature; philosophy, by contrast, is transcendentalist.
471. 'Dramatic philosophy' (Nietzsche) is no-less
paradoxical than 'philosophical drama' (Shaw), but still morally better.
472. The dramatist is the least
intelligent kind of writer, the philosopher the most intelligent.
473. Poets are more
intelligent than novelists, but less intelligent than philosophers.
474. Poetry is an inherently nonconformist mode of
literature; fiction, by contrast, is humanist.
475. 'Literary poetry' (Eliot) is no-less
paradoxical than 'poetic literature' (Joyce), but still morally worse.
476. The middle class
prefer to read than to write, and have more respect for the reader, and hence
the poet, than for the writer, and hence the novelist.
477. Poetry is the literary
art form of phenomenal objectivity, and hence reading, whereas fiction is the
literary art form of phenomenal subjectivity, and hence writing.
478. Drama is the literary
art form of noumenal objectivity, and hence speaking,
whereas philosophy is the literary art form of noumenal
subjectivity, and hence thinking.
479. The more diabolic the
society, the greater the amount of drama it will consume and/or produce.
480. The more divine the
society, the greater the amount of philosophy it will consume and/or produce.
481. Societies that are neither especially diabolic
nor divine will concentrate on either poetry or fiction primarily - the former
masculine and the latter feminine.
482. Fundamentalist societies
thrive on drama, transcendentalist ones on philosophy.
483. Nonconformist societies thrive on poetry,
humanist ones on fiction.
484. The world must be saved from fiction by
philosophy.
485. Purgatory can only be damned from poetry by
drama.
486. There is about 'poetic drama' the suggestion of
something nazi, and hence pseudo-extreme right.
487. Those whose politics
are extreme left cannot have any connection with the Extreme Right, and will
therefore have no taste for drama.
488. God is a philosopher (thinker), whereas the
Devil, by contrast, is a dramatist (speaker).
489. Man is a poet (reader), whereas woman, by
contrast, is a novelist (writer).
490. Thinking is an
intellectual affirmation of the spirit, whereas reading is a spiritual
affirmation of the intellect.
491. Speaking is a soulful
affirmation of the intellect, whereas writing is an intellectual affirmation of
the will.
492. Space can be either idealist (spatial) or
transcendentalist (spaced).
493. Time can be either naturalist (sequential) or
fundamentalist (repetitive).
494. Volume can be either materialist (volumetric)
or nonconformist (voluminous).
495. Mass can be either realist (massed) or humanist
(massive).
496. Idealist space, being spatial, is void, whereas
transcendentalist space, being spaced, is spiritual.
497. Naturalist time, being sequential, is fiery,
whereas fundamentalist time, being repetitive, is soulful.
498. Materialist volume, being volumetric, is
watery, whereas nonconformist volume, being voluminous, is intellectual.
499. Realist mass, being massed, is earthy, whereas
humanist mass, being massive, is wilful.
500. Idealism is stellar (cosmic), whereas
transcendentalism is heavenly.
501. Naturalism is solar, whereas fundamentalism is
hellish.
502. Materialism is lunar, whereas nonconformism is purgatorial.
503. Realism is planar (planetary and/or
terrestrial), whereas humanism is worldly (mundane).
504. The stellar idealism
of spatial space, as against the heavenly transcendentalism of spaced space.
505. The solar naturalism
of sequential time, as against the hellish fundamentalism of repetitive time.
506. The lunar materialism
of volumetric volume, as against the purgatorial nonconformism
of voluminous volume.
507. The planar realism of
massed mass, as against the worldly humanism of massive mass.
508. Spatial space is the vacuous gap between two or
more objects, whereas spaced space is the plenemous
gap between two or more breaths.
509. Sequential time is the pulse-rate between two or
more moments, whereas repetitive time is the pulse-rate between two or more
beats.
510. Volumetric volume is the quantity (amount) of
liquid contained in any given vessel, whereas voluminous volume is the quantity
(total) of words/pages contained in any given book.
511. Massed mass is the size (number) of any given
collective, whereas massive mass is the size (scale) of any given individual.
512. The limpidity of space contrasts with the
cupidity of time.
513. The humidity of volume contrasts with the
stolidity of mass.
514. The translucency/airiness of space contrasts
with the fieriness/bloodiness of time.
515. The liquidity/braininess of volume contrasts
with the solidity/fleshiness of mass.
516. Between the Clear Light of the Void and the
Holy Spirit of Heaven come what may be called the Unholy Spirit of the Void and
the Unclear Light of Heaven.
517. The Unholy Spirit of the Void is outer spirit,
whereas the Unclear Light of Heaven is inner light.
518. The Unholy Spirit of the Void is morally inferior
to the Holy Spirit of Heaven, but morally superior to the Clear Light of the
Void.
519. The Unclear Light of Heaven is morally superior
to the Clear Light of the Void, but morally inferior to the Holy Spirit of
Heaven.
520. The Unholy Spirit of the
Void, commonly perceived as a woeful apparition or ghost, is secondary to the
Clear Light of the Void.
521. The Unclear Light of
Heaven, commonly perceived as a truthful vision or 'trip', is secondary to the
Holy Spirit of Heaven.
522. Where the Unclear Spirit of the Void is a
photon 'wavicle', the Unclear Light of Heaven is a
photon 'particle'.
523. Photon 'wavicles' are
a sort of omega-in-the-alpha, where alpha is equivalent to the photon particles
of the Clear Light of the Void.
524. Photon 'particles' are a sort of
alpha-in-the-omega, where omega is equivalent to the photon wavicles
of the Holy Spirit of Heaven.
525. Between the Clear Heat of Time and the Holy
Soul of Hell come what may be called the Unholy Soul of Time and the Unclear
Heat of Hell.
526. The Unholy Soul of
Time is outer soul, whereas the Unclear Heat of Hell is inner heat.
527. The Unholy Soul of Time is morally inferior to
the Holy Soul of Hell, but morally superior to the Clear Heat of Time.
528. The Unclear Heat of Hell is morally superior to
the Clear Heat of Time, but morally inferior to the Holy Soul of Hell.
529. The Unholy Soul of
Time, commonly felt as an outer emotion or humiliating explosion (rage), is
secondary to the Clear Heat of Time.
530. The Unclear Heat of
Hell, commonly felt as an inner fire or strong resentment, is secondary to the
Holy Soul of Hell.
531. Where the Unholy Soul of Time is a proton 'wavicle', the Unclear Heat of Hell is a proton 'particle'.
532. Proton 'wavicles' are
a sort of omega-in-the-alpha, where alpha is equivalent to the proton particles
of the Clear Heat of Time.
533. Proton 'particles' are a sort of
alpha-in-the-omega, where omega is equivalent to the proton wavicles
of the Holy Soul of Hell.
534. Between the Clear Coldness of Volume and the
Holy Mind of Purgatory come what may be called the Unholy Mind of Volume and
the Unclear Coldness of Purgatory.
535. The Unholy Mind of Volume is outer mind,
whereas the Unclear Coldness of Purgatory is inner coldness.
536. The Unholy Mind of Volume is morally inferior
to the Holy Mind of Purgatory, but morally superior to the Clear Coldness of
Volume.
537. The Unclear Coldness of Purgatory is morally
superior to the Clear Coldness of Volume, but morally inferior to the Holy Mind
of Purgatory.
538. The Unholy Mind of
Volume, commonly known as an outer thought or hateful speech, is secondary to
the Clear Coldness of Volume.
539. The Unclear Coldness
of Purgatory, commonly known as an inner coldness or good chill (reserve), is
secondary to the Holy Mind of Purgatory.
540. Where the Unholy Mind of Volume is a neutron 'wavicle', the Unclear Coldness of Purgatory is a neutron
'particle'.
541. Neutron 'wavicles'
are a sort of omega-in-the-alpha, where alpha is equivalent to the neutron
particles of the Clear Coldness of Volume.
542. Neutron 'particles' are a sort of
alpha-in-the-omega, where omega is equivalent to the neutron wavicles of the Holy Mind of Purgatory.
543. Between the Clear Darkness of Mass and the Holy
Will of the World come what may be called the Unholy Will of Mass and the
Unclear Darkness of the World.
544. The Unholy Will of Mass is outer will, whereas
the Unclear Darkness of the World is inner darkness.
545. The Unholy Will of Mass is morally inferior to
the Holy Will of the World, but morally superior to the Clear Darkness of
546. The Unclear Darkness of the World is morally
superior to the Clear Darkness of Mass, but morally inferior to the Holy Will
of the World.
547. The Unholy Will of
Mass, commonly experienced as an outer action or painful deed, is secondary to
the Clear Darkness of
548. The Unclear Darkness
of the World, commonly experienced as an inner darkness or beautiful sensation,
is secondary to the Holy Will of the World.
549. Where the Unholy Will of Mass is an electron 'wavicle', the Unclear Darkness of the World is an electron
'particle'.
550. Electron 'wavicles'
are a sort of omega-in-the-alpha, where alpha is equivalent to the electron
particles of the Clear Darkness of
551. Electron 'particles' are a sort of
alpha-in-the-omega, where omega is equivalent to the electron wavicles of the Holy Will of the World.
552. Woe is lesser than joy because woe is the
quality of a secondary wavicle correlating with
photon particles.
553. Truth is greater than illusion because truth is
the quantity of a secondary particle correlating with photon wavicles.
554. The space spectrum begins in illusion and
culminates in joy.
555. Humility is lesser than pride because humility
is the quality of a secondary wavicle correlating
with proton particles.
556. Strength is greater than weakness because
strength is the quantity of a secondary particle correlating with proton wavicles.
557. The time spectrum begins in weakness and
culminates in pride.
558. Hate is lesser than love because hate is the
quality of a secondary wavicle correlating with
neutron particles.
559. Goodness is greater than evil because goodness
is the quantity of a secondary particle correlating with neutron wavicles.
560. The volume spectrum begins in evil and
culminates in love.
561. Pain is lesser than pleasure because pain is
the quality of a secondary wavicle correlating with
electron particles.
562. Beauty is greater than ugliness because beauty
is the quantity of a secondary particle correlating with electron wavicles.
563. The mass spectrum begins in ugliness and
culminates in pleasure.
564. Woe stems from illusion ... no less than truth
leads to joy.
565. Humility stems from weakness ... no less than strength
leads to pride.
566. Hate stems from evil ... no less than goodness
leads to love.
567. Pain stems from ugliness ... no less than
beauty leads to pleasure.
568. The Clear Light of the Void is a particle
quantity whose appearance is illusion.
569. The Unholy Spirit of the Void is a 'wavicle' quality whose 'essence' is woe.
570. The Unclear Light of Heaven is a 'particle'
quantity whose 'appearance' is truth.
571. The Holy Spirit of Heaven is a wavicle quality whose essence is joy.
572. The Unclear Light of
Heaven stands in a quantitatively antithetical relationship to the Clear Light
of the Void, as truth to illusion.
573. The Holy Spirit of
Heaven stands in a qualitatively antithetical relationship to the Unholy Spirit
of the Void, as joy to woe.
574. The Clear Heat of Time is a particle quantity
whose appearance is weakness.
575. The Unholy Soul of Time is a 'wavicle' quality whose 'essence' is humility.
576. The Unclear Heat of Hell is a 'particle'
quantity whose 'appearance' is strength.
577. The Holy Soul of Hell is a wavicle
quality whose essence is pride.
578. The Unclear Heat of
Hell stands in a quantitatively antithetical relationship to the Clear Heat of
Time, as strength to weakness.
579. The Holy Soul of Hell stands
in a qualitatively antithetical relationship to the Unholy Soul of Time, as
pride to humility.
580. The Clear Coldness of Volume is a particle
quantity whose appearance is evil.
581. The Unholy Mind of Volume is a 'wavicle' quality whose 'essence' is hate.
582. The Unclear Coldness of Purgatory is a
'particle' quantity whose 'appearance' is goodness.
583. The Holy Mind of Purgatory is a wavicle quality whose essence is love.
584. The Unclear Coldness
of Purgatory stands in a quantitatively antithetical relationship to the Clear
Coldness of Volume, as goodness to evil.
585. The Holy Mind of
Purgatory stands in a qualitatively antithetical relationship to the Unholy
Mind of Volume, as love to hate.
586. The Clear Darkness of Mass is a particle quantity
whose appearance is ugliness.
587. The Unholy Will of Mass is a 'wavicle' quality whose 'essence' is pain.
588. The Unclear Darkness of the World is a
'particle' quantity whose 'appearance' is beauty.
589. The Holy Will of the World is a wavicle quality whose essence is pleasure.
590. The Unclear Darkness
of the World stands in a quantitatively antithetical relationship to the Clear
Darkness of Mass, as beauty to ugliness.
591. The Holy Will of the World
stands in a qualitatively antithetical relationship to the Unholy Will of Mass,
as pleasure to pain.
592. To distinguish between the noumenal
subjectivity of grilled food and the noumenal
objectivity of fried food.
593. To distinguish between the phenomenal
objectivity of boiled food and the phenomenal subjectivity of baked food.
594. The wise man grills food and the fool fries it.
595. The clever man boils food and the stupid man
bakes it.
596. Grilling food is a heavenly virtue, whereas
frying it is a hellish vice.
597. Boiling food is a purgatorial vice, whereas
baking it is a worldly virtue.
598. From the air (gas) of
grilled food to the earth (oven) of baked food via the fire (stove) of fried
food and the water (pot) of boiled food.
599. To be saved from baked food by grilled food.
600. To be damned from boiled food to fried food.
601. If it is democratic and masculine to boil food,
then it is autocratic and diabolic to fry it.
602. If it is bureaucratic and feminine to bake
food, then it is theocratic and divine to grill it.
603. Jeans stand to trousers as fried food to boiled
food - that is, as a sort of naturalist and/or fundamentalist parallel (solar)
to a materialist and/or nonconformist correlation (lunar).
604. To be damned from trousers to jeans.
605. One-piece zippersuits
stand to joggers as grilled food to baked food - that is, as a sort of idealist
and/or transcendentalist parallel (stellar) to a realist and/or humanist
correlation (planar).
606. To be saved from joggers by one-piece zippersuits.
607. The wise man dresses
in one-piece zippersuits, and the fool in jeans.
608. The clever man dresses
in trousers, and the stupid man in joggers.
609. There is no virtue in folly nor vice in wisdom.
610. There is no virtue in cleverness nor vice in
stupidity.
611. From the phenomenally
objective vice of the clever to the noumenally
objective vice of the foolish.
612. From the phenomenally
subjective virtue of the stupid to the noumenally
subjective virtue of the wise.
613. Catholic nations are more likely to play
football 'stupidly', and hence along the ground, than
'cleverly', and hence through the air.
614. Protestant countries are more likely to play
football 'cleverly', and hence through the air, than
'stupidly', and hence along the ground.
615. There is a sense, relative to the stupid/clever
axis of football, in which goals scored via the feet are heterosexual, whereas
those scored via the head are homosexual.
616. There is even a sense, further to the above, in
which near misses, whether over the bar or the wrong side of the posts,
correspond to a form of masturbation.
617. To distinguish, in
relation to the sexual overtones of football, between the 'heterosexual' masturbation
of the booted near miss, and the 'homosexual' masturbation of the headed near
miss.
618. T-shirts stand to shirts as jeans to trousers -
that is, as a sort of naturalist and/or fundamentalist parallel to materialist
and/or nonconformist norms.
619. T-shirts are usually
worn in conjunction with jeans, whereas shirts are more usually worn in
conjunction with trousers.
620. Vests are usually worn in conjunction with
joggers and, being curvilinear, are subjective,
whereas shirts and T-shirts are objective.
621. The idealism of the Clear Light of the Void
vis-à-vis the communism (pseudo-transcendentalism) of the Unholy Spirit of the
Void.
622. The totalitarianism (pseudo-idealism) of the
Unclear Light of Heaven vis-à-vis the transcendentalism of the Holy Spirit of
Heaven.
623. The naturalism of the Clear Heat of Time
vis-à-vis the fascism (pseudo-fundamentalism) of the Unholy Soul of Time.
624. The authoritarianism (pseudo-naturalism) of the
Unclear Heat of Hell vis-à-vis the fundamentalism of the Holy Soul of Hell.
625. The materialism of the Clear Coldness of Volume
vis-à-vis the capitalism (pseudo-nonconformism) of
the Unholy Mind of Volume.
626. The parliamentarianism (pseudo-materialism) of
the Unholy Coldness of Purgatory vis-à-vis the nonconformism
of the Holy Mind of Purgatory.
627. The realism of the Clear Darkness of Mass
vis-à-vis the socialism (pseudo-humanism) of the Unholy Will of
628. The republicanism (pseudo-realism) of the
Unclear Darkness of the World vis-à-vis the humanism of the Holy Will of the
World.
629. The particle-idealism/'wavicle'-communism
of the (spatial) Void vis-à-vis the 'particle'-totalitarianism/wavicle-transcendentalism of Heaven.
630. The particle-naturalism/'wavicle'-fascism
of Time vis-à-vis the 'particle'-authoritarianism/wavicle-fundamentalism
of Hell.
631. The particle-materialism/'wavicle'-capitalism
of Volume vis-à-vis the 'particle'-parliamentarianism/wavicle
nonconformism of Purgatory.
632. The particle-realism/'wavicle'-socialism
of Mass vis-à-vis the 'particle'-republicanism/wavicle
humanism of the world.
633. The spatial space of the Cosmos is divisible
between the alpha of photon particles and the omega-in-the-alpha of photon 'wavicles'.
634. The spaced space of Heaven is divisible between
the alpha-in-the-omega of photon 'particles' and the omega of photon wavicles.
635. The sequential time of the Firmament is
divisible between the alpha of proton particles and the omega-in-the-alpha of
proton 'wavicles'.
636. The repetitive time of Hell is divisible
between the alpha-in-the-omega of proton 'particles' and the omega of proton wavicles.
637. The volumetric volume of the Moon is divisible
between the alpha of neutron particles and the omega-in-the-alpha of neutron 'wavicles'.
638. The voluminous volume of Purgatory is divisible
between the alpha-in-the-omega of neutron 'particles' and the omega of neutron wavicles.
639. The massed mass of the Earth is divisible
between the alpha of electron particles and the omega-in-the-alpha of electron
'wavicles'.
640. The massive mass of the World is divisible
between the alpha-in-the-omega of electron 'particles' and the omega of
electron wavicles.
641. The idealism and
communism and totalitarianism and transcendentalism of the forebrain, as
against the naturalism and fascism and authoritarianism and fundamentalism of
the backbrain.
642. The realism and
socialism and republicanism and humanism of the left midbrain, as against the
materialism and capitalism and parliamentarianism and nonconformism
of the right midbrain.
643. The molecular photons of idealism and
totalitarianism within the forebrain vis-à-vis the elemental photons of
communism and transcendentalism within the superconscious.
644. The molecular protons of naturalism and authoritarianism
within the backbrain vis-à-vis the elemental protons
of fascism and fundamentalism within the subconscious.
645. The molecular electrons of realism and
republicanism within the left midbrain vis-à-vis the elemental electrons of
socialism and humanism within the unconscious.
646. The molecular neutrons of materialism and
parliamentarianism within the right midbrain vis-à-vis the elemental neutrons
of capitalism and nonconformism within the conscious.
647. To divide the forebrain, via a hand held
vertically down the face, into 'old forebrain' and 'new forebrain', with
idealism on the one side (farthest from) and totalitarianism on the other side
(nearest to), as between alpha and alpha-in-the-omega.
648. To divide the superconscious,
as above, into 'old superconscious' and 'new superconscious', with communism on the one side (nearest
to) and transcendentalism on the other side (farthest from), as between
omega-in-the-alpha and omega.
649. To divide the backbrain,
via a hand held vertically down the back of the head, into 'old backbrain' and 'new backbrain',
with naturalism on the one side (farthest from) and authoritarianism on the
other side (nearest to), as between alpha and alpha-in-the-omega.
650. To divide the subconscious, as above, into 'old
subconscious' and 'new subconscious', with fascism on the one side (nearest to)
and fundamentalism on the other side (farthest from), as between
omega-in-the-alpha and omega.
651. To divide the left midbrain, via a hand held
horizontally across the left side of the brain, into 'old left-midbrain' and
'new left-midbrain', with realism in the one case (farthest from) and
republicanism in the other case (nearest to), as between alpha and
alpha-in-the-omega.
652. To divide the unconscious, as above, into 'old
unconscious' and 'new unconscious', with socialism in the one case (nearest to)
and humanism in the other case (farthest from), as between omega-in-the-alpha
and omega.
653. To divide the right midbrain, via a hand held
horizontally across the right side of the brain, into 'old right-midbrain' and
'new right-midbrain', with materialism in the one case (farthest from) and
parliamentarianism in the other case (nearest to), as between alpha and
alpha-in-the-omega.
654. To divide the conscious, as above, into 'old
conscious' and 'new conscious', with capitalism in the one case (nearest to)
and nonconformism in the other case (farthest from),
as between omega-in-the-alpha and omega.
655. In saluting, the open
hand is alpha and objective, whereas the closed hand (fist) is omega and
subjective.
656. Each molecular/elemental spectrum has a salute
relative to itself.
657. The outstretched arm and open hand of molecular
idealism/totalitarianism, as against the outstretched arm and closed hand of
elemental communism/transcendentalism.
658. The bent arm and open hand of molecular
naturalism/authoritarianism, as against the bent arm and closed hand of
elemental fascism/fundamentalism.
659. The arm-to-head (forehead) and open hand of molecular
materialism/parliamentarianism, as against the arm-to-head (temple) and closed
hand of elemental capitalism/nonconformism.
660. The arm-to-chest and open hand of molecular
realism/republicanism, as against the arm-to-chest and closed hand of elemental
socialism/humanism.
661. The outstretched arm salute is of forebrain
space in the opened-hand contexts, and of superconscious
heaven in the closed-hand contexts.
662. The bent arm salute is of backbrain
time in the opened-hand contexts, and of subconscious hell in the closed-hand
contexts.
663. The arm-to-head salute is of right-midbrain
volume in the opened-hand contexts, and of conscious purgatory in the
closed-hand contexts.
664. The arm-to-chest salute is of left-midbrain
mass in the opened-hand contexts, and of the unconscious world in the
closed-hand contexts.
665. The forebrain space of idealism and
totalitarianism vis-à-vis the superconscious heaven
of communism and transcendentalism.
666. The backbrain time of
naturalism and authoritarianism vis-à-vis the subconscious hell of fascism and
fundamentalism.
667. The right-midbrain volume of materialism and
parliamentarianism vis-à-vis the conscious purgatory of capitalism and nonconformism.
668. The left-midbrain mass
of realism and republicanism vis-à-vis the unconscious world of socialism and
humanism.
669. Both science and politics are molecular,
whereas both economics and religion are elemental.
670. Science corresponds to alpha,
and politics to alpha-in-the-omega.
671. Economics corresponds to omega-in-the-alpha,
and religion to omega.
672. Just as it is logical to speak of political
science, so it is no-less logical to speak of economic religion.
673. Politics is 'scientific' to the extent that it
is molecular, whereas economics is 'religious' to the extent that it is
elemental.
674. Because they are molecular and objective,
science and politics are respectively diabolic and masculine.
675. Because they are elemental and subjective,
economics and religion are respectively feminine and divine.
676. Religion is never more divine than when
transcendentalist.
677. Science is never more diabolic than when
naturalist.
678. Politics is never more masculine than when
parliamentarian.
679. Economics is never more feminine than when
socialist.
680. The religious theocracy of transcendentalism.
681. The scientific autocracy of naturalism.
682. The political democracy of parliamentarianism.
683. The economic bureaucracy of socialism.
684. A divine (stellar) society will strive to
harmonize religion, science, politics, and economics along heavenly lines.
685. A diabolic (solar) society will strive to
harmonize religion, science, politics, and economics along hellish lines.
686. A masculine (lunar) society will strive to
harmonize religion, science, politics, and economics along purgatorial lines.
687. A feminine (planar) society will strive to
harmonize religion, science, politics, and economics along worldly lines.
688. The essence (truth) of religion is divine.
689. The essence (weakness) of science is diabolic.
690. The essence (evil) of politics is masculine.
691. The essence (beauty) of economics is feminine.
692. The essence (spirit) of divinity is wisdom.
693. The essence (soul) of devility
is folly.
694. The essence (mind) of masculinity is
cleverness.
695. The essence (will) of femininity is stupidity.
696. The essence (being) of wisdom is joy.
697. The essence (feeling) of folly is humiliation.
698. The essence (knowing) of cleverness is hate.
699. The essence (doing) of stupidity is pleasure.
700. Vocal blues is the music of the Clear Light of
the Void, whereas instrumental blues is the music of the Unclear Light of
Heaven.
701. Vocal jazz is the music of the Unholy Spirit of
the Void, whereas instrumental jazz is the music of the Holy Spirit of Heaven.
702. Vocal pop is the music of the Clear Heat of
Time, whereas instrumental pop is the music of the Unclear Heat of Hell.
703. Vocal rock is the music of the Unholy Spirit of
Time, whereas instrumental rock is the music of the Holy Soul of Hell.
704. Vocal avant-garde is the music of the Clear
Coldness of Volume, whereas instrumental avant-garde is the music of the
Unclear Coldness of Purgatory.
705. Vocal romantic is the music of the Unholy Mind
of Volume, whereas instrumental romantic is the music of the Holy Mind of
Purgatory.
706. Vocal folk is the
music of the Clear Darkness of Mass, whereas instrumental folk is the music of
the Unclear Darkness of the World.
707. Vocal classical is the
music of the Unholy Will of Mass, whereas instrumental classical is the music
of the Holy Will of the World.
