1. To progressively devolve, in 'falling fire',
from eyes to heart, as from spatial space to repetitive time.
2. Conversely, to regressively devolve, in
'falling fire', from heart to eyes, as from repetitive time to spatial space.
3. To progressively evolve, in 'rising air',
from ears to lungs, as from sequential time to spaced space.
4. Conversely, to regressively evolve, in
'rising air', from lungs to ears, as from spaced space to sequential time.
5. To progressively devolve, in 'falling
water', from tongue to womb, as from volumetric volume to massed mass.
6. Conversely, to regressively devolve, in
'falling water', from womb to tongue, as from massed mass to volumetric volume.
7. To progressively evolve, in 'rising
vegetation', from phallus to brain, as from massive mass to voluminous volume.
8. Conversely, to regressively evolve, in
'rising vegetation', from brain to phallus, as from voluminous volume to
massive mass.
9. To contrast the devolutionary nature of the Devil
and woman with the evolutionary nature of man and God.
10. The Diabolic is that which devolves, in
'falling fire', from spatial space to repetitive time, and vice versa.
11. The Divine is that which evolves, in 'rising
air', from sequential time to spaced space, and vice versa.
12. The feminine is that which devolves, in
'falling water', from volumetric volume to massed mass, and vice versa.
13. The masculine is that which evolves, in
'rising vegetation', from massive mass to voluminous volume, and vice versa.
14. To devolve is to fall, whether progressively
or regressively, whereas to evolve is to rise, whether progressively or
regressively.
15. That which, as the Devil and woman, devolves
cannot be expected to evolve, and vice versa.
At the last, God is supermasculine, not
feminine or subfeminine.
16. That man who goes beyond woman becomes
superman, who is One, in supermasculinity, with God.
17. The superman is antithetical to the
superwoman, who is One, in superfemininity, with the
Devil.
18. The superwoman is the beginning, whereas the
superman is the ending.
19. The beginning devolves, through the Devil,
towards woman, whereas man evolves, through Christ, towards the ending, which
is God.
20. God is the goal of man or, at any rate, of that
man who is capable of evolving towards the superman.
21. God is in no sense the beginning, least of
all in terms of cosmic consciousness, or the Clear Light of the Void.
22. That which symbolizes the beginning holds
high a torch in her hand, for she is a creature of the light, whose gender is superfeminine.
23. She is the devil of sensuality, the outer
Devil, who presides over the space-time continuum of 'falling fire'.
24. To worship the superfeminine
is to be enslaved to the Devil-of-Devils, the outer Devil of optical
sensuality.
25. He who is enslaved to the Devil can never be
bound to God.
26. That man who is bound to God is beyond
freedom, for freedom is of sensuality, whereas binding is to sensibility.
27. That which is most free (to diverge from
outer glory) contrasts, like eyes and ears, with that which is least free (to
diverge from outer glory).
28. That which is more (relative to most) free
... contrasts, like tongue and phallus, with that which is less (relative to
least) free ...
29. The most free ... is noumenally
objective and the least free ... noumenally
subjective, while the more (relative to most) free ... is phenomenally
objective and the less (relative to least) free ... phenomenally subjective.
30. That which is least bound (to converge upon
inner glory) contrasts, like heart and lungs, with that which is most bound (to
converge upon inner glory).
31. That which is less (relative to least) bound
... contrasts, like womb and brain, with that which is more (relative to most) bound
...
32. The least bound ... is noumenally
objective and the most bound ... noumenally
subjective, while the less (relative to least) bound ... is phenomenally
objective and the more (relative to most) bound ... phenomenally subjective.
33. To contrast the immoral sensuality of the
most free divergence from outer glory with the moral sensuality of the least
free divergence from outer glory.
34. To contrast the objectively amoral sensuality
of the more (relative to most) free divergence from outer glory with the
subjectively amoral sensuality of the less (relative to least) free divergence
from outer glory.
35. To contrast the immoral sensibility of the
least bound convergence upon inner glory with the moral sensibility of the most
bound convergence upon inner glory.
36. To contrast the objectively amoral
sensibility of the less (relative to least) bound convergence upon inner glory
with the subjectively amoral sensibility of the more (relative to most) bound
convergence upon inner glory.
37. To diverge, in immoral sensuality, as
illusion from woe, and, in moral sensuality, as weakness from humility.
38. To diverge, in objectively amoral sensuality,
as ignorance from hatred, and, in subjectively amoral sensuality, as ugliness
from pain.
39. To converge, in immoral sensibility, as
strength upon pride, and, in moral sensibility, as truth upon joy.
40. To converge, in objectively amoral
sensibility, as beauty upon pleasure, and, in subjectively amoral sensibility,
as knowledge upon love.
41. The freedom to diverge (from outer glory) is
commensurate with the exercise of outer willpower, whereas the thraldom to
converge (upon inner glory) is commensurate with the exercise of inner
willpower.
42. Outer glory can be hellish, heavenly,
worldly, or purgatorial, with outer willpower correspondingly diabolic, divine,
feminine, or masculine.
43. Inner willpower can be diabolic, divine,
feminine, or masculine, with inner glory correspondingly hellish, heavenly,
worldly, or purgatorial.
44. Hence there are four kinds of outer
glory/willpower, no less than four kinds of inner willpower/glory.
45. Another name for outer glory is evil, while
the exercise of outer willpower is vice.
46. The exercise of inner willpower is virtue,
while another name for inner glory is goodness.
47. Hence vice diverges from evil, while virtue
converges upon goodness. For outer
willpower, being divergent, is vicious, while inner willpower, being
convergent, is virtuous.
48. Virtue and vice are molecular powers in
between elemental glories.
49. The vice of divergent willpower (freedom)
contrasts with the virtue of convergent willpower (thraldom), while the evil of
outer glory (damnation) contrasts with the goodness of inner glory (salvation).
50. Damnation is a curse, the only solution to
which is the freedom to sin, or diverge, in the vice of outer willpower.
51. Salvation is a blessing, the only guarantee
of which is the binding to grace, or convergence, in the virtue of inner
willpower.
52. The exercise of outer willpower is vicious
because it appertains to the sin of freedom (divergence) in relation to the
curse of damnation.
53. The exercise of inner willpower is virtuous
because it appertains to the grace of thraldom (convergence) in relation to the
blessing of salvation.
54. Evil is the curse of damnation, which
constrains (enslaves) to the outer glory of sensuality.
55. Goodness is the blessing of salvation, which
binds to the inner glory of sensibility.
56. That man who is not free (to sin) is damned
(by the outer glory).
57. That man who is bound (to grace) is saved (by
the inner glory).
58. Although freedom is a solution to the curse
of damnation (evil), it is not a guarantee of salvation, but simply a sinful
vice.
59. Until one is delivered from freedom, there
can be no possibility of salvation through the virtue of inner willpower.
60. Ultimately freedom is something from which one
needs to be delivered, if the blessing of salvation is to become a reality.
61. To be delivered from freedom to the thraldom
of virtue, converging, through grace, upon the blessing of inner glory.
62. Thraldom, as here defined in connection with
binding to grace, should not be confused with enslavement or enthralment.
63. He who cannot sin, or diverge, because he is
constrained by the curse of outer glory ... is enslaved and/or enthralled, and
therefore damned.
64. Sin may be vicious, but damnation is simply
cursed, whether in connection with the outer glory of Hell, Heaven, the World,
or Purgatory.
65. Those who are damned can only be liberated
from the evil to which they are enslaved and/or enthralled.
66. Liberated from evil, they are no longer damned
but free to sin in the vice of outer willpower.
67. Those who are sinful can only be delivered
from the vice to which their freedom brings them.
68. Delivered from vice, they are no longer
sinful but bound to grace in the virtue of inner willpower.
69. And the binding to grace will lead them to
the blessing of salvation in the inner glory of that which is good.
70. Whether one's inner glory is hellish,
heavenly, worldly, or purgatorial, it can only be achieved by virtue of inner
willpower, or that which, bound to sensibility, is orientated towards the
blessing of salvation.
71. To converge, through the strength of diabolic
grace, upon the salvation of hellish pride.
72. Conversely, to diverge, through the illusion of
diabolic sin, from the damnation of hellish woe.
73. To converge, through the truth of divine
grace, upon the salvation of heavenly joy.
74. Conversely, to diverge, through the weakness
of divine sin, from the damnation of heavenly humility.
75. To converge, through the beauty of feminine
grace, upon the salvation of worldly pleasure.
76. Conversely, to diverge, through the ignorance
of feminine sin, from the damnation of worldly hate.
77. To converge, through the knowledge of
masculine grace, upon the salvation of purgatorial love.
78. Conversely, to diverge, through the ugliness
of masculine sin, from the damnation of purgatorial pain.
79. To contrast the sinfulness of free will with
the gracefulness of bound will, the former vicious and the latter virtuous.
80. Free will exists as a solution to the curse
of evil, the elemental vacuum of an outer glory, whereas bound will exists as a
resolution to the blessing of goodness, the elemental plenum of an inner glory.
81. Too much emphasis on free will, the outer
willpower of vice, excludes the possibility of deliverance (from freedom) to
bound will, with its promise of salvation.
82. There are people who lack a sense of good and
evil, or right and wrong, because they are too exposed to evil and wrongdoing
to be capable of good and righteousness.
83. Moral ignorance, or the failure to understand
the distinction between sensuality and sensibility, evil/vice and virtue/good,
is at the root of that mentality which esteems freedom above all else.
84. Nevertheless, one must be careful to
distinguish between depriving a person of his freedom and delivering him to
thraldom. In other words, between
enslavement and redemption.
85. That man who has his freedom taken from him
becomes enslaved to evil, and is damned.
86. That man who voluntarily rejects freedom in
favour of thraldom, or binding, through grace, to virtue, is 'reborn' into the
promise of goodness, and saved.
87. The Damned can never be saved, nor the Saved
be damned.
88. Only when people reject sin, and thus the
freedom to engage in vice, will they be eligible for redemptive grace in the
binding to virtue of inner willpower.
89. Just as vice strives to escape from evil, so
virtue strives to attain to goodness.
90. People can only be vicious or virtuous, never
evil or good. For evil and goodness are,
respectively, conditions of outer glory and inner glory which, being elemental,
precede and succeed that which has molecular willpower.
91. Hence whereas the diabolic will of devils,
the divine will of gods, the feminine will of women, and the masculine will of
men can be vicious (in sensuality) or virtuous (in sensibility), the barbarous
glory of Hell, the cultural glory of Heaven, the civilized glory of the World,
and the natural glory of Purgatory will be evil (in sensuality) or good (in
sensibility).
92. Evil is always connected, like vice, with
sensuality, while virtue is always connected, like goodness, with sensibility.
93. The connection of evil with sensuality is
elemental, and therefore pertinent to a sensual vacuum, whereas the connection
of vice with sensuality is molecular, and therefore pertinent to sensuality
itself.
94. The connection of virtue with sensibility is
molecular, and therefore pertinent to sensibility itself, whereas the
connection of goodness with sensibility is elemental, and therefore pertinent
to a sensible plenum.
95. That person who is given to freedom is a
fool, for folly is vicious, whereas the person given to thraldom is wise, since
wisdom is virtuous.
96. The fool diverges, in sensuality, from outer
glory, while the wise person converges, in sensibility, upon inner glory.
97. To distinguish the most foolish sin of the
devil of sensuality from the least foolish sin of the god of sensuality.
98. To distinguish the more (relative to most)
foolish sin of the woman of sensuality from the less (relative to least)
foolish sin of the man of sensuality.
99. To distinguish the least wise grace of the devil
of sensibility from the most wise grace of the god of sensibility.
100. To distinguish the less (relative to least)
wise grace of the woman of sensibility from the more (relative to most) wise
grace of the man of sensibility.
101. The most foolish sin diverges, as illusion,
from the woe of barbarous outer glory, while the least foolish sin diverges, as
weakness, from the humility of cultural outer glory.
102. The more (relative to most) foolish sin
diverges, as ignorance, from the hate of civilized outer glory, while the less
(relative to least) foolish sin diverges, as ugliness, from the pain of natural
outer glory.
103. The least wise grace converges, as strength,
upon the pride of barbarous inner glory, while the most wise grace converges,
as truth, upon the joy of cultural inner glory.
104. The less (relative to least) wise grace
converges, as beauty, upon the pleasure of civilized inner glory, while the
more (relative to most) wise grace converges, as knowledge, upon the love of
natural inner glory.
105. The practice of vice differs from the practice
of virtue as sinful willpower from graceful willpower, the former foolish and
the latter wise.
106. Sinful willpower, diverging from the evil glory
of sensuality, is a vicious solution to the problem (curse) of damnation.
107. Graceful willpower, converging upon the good
glory of sensibility, is a virtuous resolution to the promise (blessing) of
salvation.
108. The curse is the original sin (elemental) from
which the subsequent sin (molecular) of outer willpower viciously diverges,
like the devil of sensuality from sensual hell, or the god of sensuality from
sensual heaven, or the woman of sensuality from the sensual world, or the man
of sensuality from sensual purgatory.
109. The blessing is the ultimate grace (elemental)
upon which the penultimate grace (molecular) of inner willpower virtuously
converges, like the devil of sensibility upon sensible hell, or the god of
sensibility upon sensible heaven, or the woman of sensibility upon the sensible
world, or the man of sensibility upon sensible purgatory.
110. In the Beginning was the curse, and the curse
was damnation.
111. In the End will be the blessing, and the
blessing will be salvation.
112. From the devil of 'falling fire' to the god of 'rising
air' via the woman of 'falling water' and the man of 'rising vegetation'.
113. To convert, in devolutionary fashion, from
'falling fire' to 'falling water', as from the Devil to woman, but to convert,
in evolutionary fashion, from 'rising vegetation' to 'rising air', as from man
to God.
114. To be delivered, in noumenal
terms, from the devil of sensuality to the devil of sensibility, as from the
eyes to the heart, or, in phenomenal terms, from the woman of sensuality to the
woman of sensibility, as from the tongue to the womb.
115. To be delivered, in phenomenal terms, from the
man of sensuality to the man of sensibility, as from the phallus to the brain,
or, in noumenal terms, from the god of sensuality to
the god of sensibility, as from the ears to the lungs.
116. The devil who converts to the woman of
sensibility (from barbarous sensibility) passes from 'falling fire' to 'falling
water', the pleasure that surpasses pride, whereas the woman who is delivered
to the woman of sensibility (from civilized sensuality) falls, in water, from
vice to virtue, tongue to womb.
117. The man who converts to the god of sensibility
(from natural sensibility) passes from 'rising vegetation' to 'rising air', the
peace that surpasses understanding or, more specifically, the joy that
surpasses love, whereas the god who is delivered to the god of sensibility
(from cultural sensuality) rises, in air, from vice to virtue, ears to lungs.
118. It is easier to be delivered from vice to
virtue, along a given diagonal axis, than to convert from an inferior virtue to
a superior one, falling or rising, as the case may be, two planes.
119. The person who is delivered from vice to virtue
along a given diagonal axis is likely to experience salvation more completely
than the person who converts from an inferior virtue to a superior one.
120. Paradoxically, the noumenal
virtue of 'falling fire', viz. strength in relation to the heart, is inferior
to the phenomenal virtue of 'falling water', viz. beauty in relation to the
womb, because it pertains to the least virtuous grace, as compared with the
less (relative to least) virtuous grace.
121. The devil of sensibility is inferior to the
woman of sensibility, as that which is least virtuous is inferior to that which
is less (relative to least) virtuous, just as, in vice, the devil of sensuality
is inferior to the woman of sensuality, as that which is most vicious is
inferior to that which is more (relative to most) vicious.
122. Conversely, the god of sensibility is superior
to the man of sensibility, as that which is most virtuous is superior to that
which is more (relative to most) virtuous, just as, in vice, the god of
sensuality is superior to the man of sensuality, as that which is least vicious
is superior to that which is less (relative to least) vicious.
123. To claim that God created woman would be a
contradiction in terms, even by the shallow standards of a sensual, or
sensuality-bound, evaluation of God.
124. Woman stems from the Devil (whether of sensuality
or sensibility), whereas man aspires towards God (whether of sensuality or
sensibility).
125. At least, man has the capacity to aspire
towards God (the superman in sensibility, the subman
in sensuality), provided that he is not too constrained by woman from any such
possibility, due to her alignment with diabolical bases.
126. God is effectively excluded from the picture in
an age and/or society in which the Devil is free/bound to do (at God's
expense).
127. The exclusion of God is never more cynically
complete than when the Devil is taken for God, as, unfortunately, tends to be
the case with theology.
128. For theology relates not to 'rising air' but to
'falling fire', not to the universal end of all things, but to their cosmic
beginnings.
129. Theology upholds allegiance to the concept of
God as Creator, which is precisely the diabolical subversion of divinity that
relates to 'falling fire', whether in sensuality or sensibility, the eyes or
the heart.
130. Hence theology is fundamentally a thing of the
Devil, having a noumenally objective status that
extends from sensuality to sensibility, the superfeminine
to the subfeminine, in what is effectively the
space-time continuum of 'falling fire'.
131. Just look at theologians, whose cassocks - a
sort of dress-like garment - would hardly suggest anything divine, i.e. submasculine-to-supermasculine, but whose patently female
attire, coupled, more often than not, to clean-shaven faces, would confirm a superfeminine-to-subfeminine axis, with the superfeminine aspect thereof more characteristic, in space,
of the looser, or flounced, cassock, whose theological parallel can only be to
the devil of sensuality, viz. that which approximates to the cosmic First
Mover, or stellar Clear Light.
132. Less diabolical than theology but still
patently feminine ... is sexology, wherein 'religion' descends, through a
process of devolutionary conversion, from the Devil to woman, or from the
Creator (even in a certain wider sense the Father) to the Mother, whose maternal
virtue is especially esteemed. Such a sexological alternative to theology approximates to
'falling water', and where theology extends from superfeminine
to subfeminine on the space-time continuum, sexology
extends from outer to inner feminine on the volume-mass continuum.
133. Hence whereas theology devolves from
materialism to fundamentalism, as from eyes to heart, sexology devolves from
realism to humanism, as from tongue to womb.
134. Sexology is the civilized ally of theology, its
barbarous precondition, just as woman is allied, when free (unconstrained), to
the Devil.
135. This is because, like the diabolic, the
feminine is primarily objective, albeit of an objectivity, or negativity, that
pertains to the phenomenal planes rather than to the noumenal
planes, to 'falling water' rather than to 'falling fire'.
136. Hence, whether in sensuality or sensibility,
the outer or the inner Father/Mother, theology and sexology appertain to that
which, being objective, goes against the subjective grains, as it were, of the
outer and the inner Son/Spirit ... of man and God respectively.
137. By contrast to sexology, philosophy is the
discipline which appertains to the mass-volume continuum of 'rising vegetation',
as one evolves, in phenomenal subjectivity, from outer to inner masculine,
naturalism to nonconformism, the phallus to the
brain.
138. The philosopher is no friend of sexology, for
his will, when genuine, is to comprehend being through nature, or
taking/partaking, and, if capable, pass beyond man into God.
139. Hence the philosopher struggles against woman,
whether (in sensuality) as naturalism against realism or (in sensibility) as nonconformism against humanism, as nature aspires ever more
towards culture.
140. He who passes beyond philosophy achieves
theosophy, which is the peace that surpasses (philosophical) understanding, the
divine praxis of God, whether in sensuality or, preferably, sensibility, primal
being or supreme being, and theosophy is the antithesis, in every respect, of
theology.
141. Theosophy appertains to the time-space
continuum of 'rising air', as one evolves, in noumenal
subjectivity, from submasculine to supermasculine, idealism to transcendentalism, the ears to
the lungs.
142. Theosophy is the cultural resolution to natural
striving through philosophy, the divine goal to which the philosophical mind
aspires, as it seeks a spiritual consummation to the noumenal
aspirations of man.
143. It cannot be said, in Biblical fashion, that
there was a fall of man, that man fell from God. On the contrary, my philosophy would indicate
that in the Beginning was the Devil, and that woman fell from the Devil, as
sexology from theology, or water from fire.
144. Hence while my philosophy can subscribe to the
concept of a fall of woman (from the Devil), it resolutely rejects the concept
of a fall of man, contending, instead, that man arises through nature from out
of, and in opposition to, woman, and that God arises from man, as theosophy
from philosophy, or air from vegetation.
145. Thus to contrast the rise of God (from man)
with the fall of woman (from the Devil), God being the end of all things and
the Devil their beginning.
146. Likewise, theosophy is the end of all things
and theology their beginning, with sexology and philosophy coming in-between
... as woman and man in between the Devil and God, or water and vegetation in
between fire and air.
147. Nietzsche was right to regard Christianity as a
decadence in relation to Graeco-Roman
classicism. For Christianity, emerging
from out the barbarism of the Dark Ages, eclipsed philosophy with theology,
thus setting things back from man to the Devil, or 'rising vegetation' to
'falling fire', from whence the realism/humanism of 'falling water' was to
ensue at the expense of man and, above all, God, which is to say, at the
expense of Christ and the Holy Spirit.
For it cannot be denied that the history of Christianity in the West was
rather more biased towards the Father and the Mother than towards the Son and
the Holy Spirit.
148. Those who achieved the Son and/or the Holy
Spirit to any appreciable extent ... were rather the Christian exception to the
Heathen rule!
149. Genuine Christians, whether nonconformist or
trans-cendentalist, have always been the exception to
the (heathen) rule, a rule in which the fundamentalism of the Father and the
humanism of the Mother have tended to prevail, in due deference to fire and
water.
150. Hence it is the Devil and woman who have dominated
Western civilization, to the detriment, hitherto, of man and God.
151. The '
152. There can be no theosophical praxis while
theology still holds sway and constrains 'the faithful' to worshipful deference
towards the Devil, whether this Devil be called the Creator, the Father, the
Maker, the Lord, Allah, the Ground, Jehovah, the Clear Light, or whatever.
153. Only when the People are liberated from
theology ... can they be delivered to theosophical self-realization, wherein
lies the key to salvation.
154. It remains for the People to democratically
elect to be delivered, through Messianic auspices, to theosophical
self-realization, thereby passing into Eternity, wherein 'Father Time' shall
have no place.
155. Besides theosophical self-realization, there
will also be a place or places, in what I am apt to call the triadic Beyond,
for a certain amount of sexological and philosophical
self-realization, though these inferior alternatives to theosophy will of
course be conditioned by the prevailing truth.
156. Hence not only a 'new heaven' of spiritual
space, but a 'new purgatory' of intellectual volume, and a 'new earth' of
instinctual mass, as truth, knowledge, and beauty achieve deliverance from the
strength of emotional time and liberation from the illusion of spatial space.
157. To contrast, in both sensuality and
sensibility, the materialism of 'falling fire' with the idealism of 'rising
air', the former barbarous and the latter cultural.
158. To contrast, in both sensuality and
sensibility, the realism of 'falling water' with the naturalism of 'rising
vegetation', the former civilized and the latter mundane.
159. Materialism is no less diabolic, in its noumenal objectivity, than idealism, its subjective
counterpart, is divine.
160. Realism is no less feminine, in its phenomenal
objectivity, than naturalism, its subjective counterpart, is masculine.
161. The Devil is a materialist and God an idealist,
whether in sensuality (outer sense) or sensibility (inner sense).
162. Woman is a realist and man a naturalist, whether
in sensuality (outer sense) or sensibility (inner sense).
163. The materialism of theology contrasts with the
idealism of theosophy, as fire with air.
164. The realism of sexology contrasts with the
naturalism of philosophy, as water with vegetation.
165. In a broader way, the materialism of science
contrasts with the idealism of religion, as hotness with lightness.
166. Likewise, the realism of politics contrasts
with the naturalism of economics, as coldness with heaviness.
167. To devolve, in 'falling fire', from the primal
doing of outer materialism to the supreme doing of inner materialism, as from
eyes to heart.
168. To evolve, in 'rising air', from the primal
being of outer idealism to the supreme being of inner idealism, as from ears to
lungs.
169. To devolve, in 'falling water', from the primal
giving of outer realism to the supreme giving of inner realism, as from tongue
to womb.
170. To evolve, in 'rising vegetation', from the
primal taking of outer naturalism to the supreme taking of inner naturalism, as
from phallus to brain.
171. To contrast the doing of materialism, whether
outer or inner, with the being of idealism, the former germane to the
spatial-repetitive axis of space-time and the latter to the sequential-spaced
axis of time-space.
172. To contrast the giving of realism, whether
outer or inner, with the taking of naturalism, the former germane to the
volumetric-massed axis of volume-mass and the latter to the massive-voluminous
axis of mass-volume.
173. Materialism does ... because it is
germane to fire, whereas idealism is ... because it is germane to air.
174. Realism gives ... because it is germane
to water, whereas naturalism takes ... because it is germane to
vegetation.
175. To descend, in doing and giving, from fire to
water, but to ascend, in taking and being, from vegetation to air.
176. To descend, in scientific doing and giving,
from cosmology to chemistry, but to ascend, in scientific taking and being,
from physics to ontology.
177. To descend, in religious doing and giving, from
theology to sexology, but to ascend, in religious taking and being, from
philosophy to theosophy.
178. To descend, in political doing and giving, from
authoritarianism to parliamentarianism, but to ascend, in political taking and
being, from republicanism to totalitarianism.
179. To descend, in economic doing and giving, from
feudalism to capitalism, but to ascend, in economic taking and being, from
socialism (and/or communism) to corporatism.
180. The doing of materialism is premised upon the
'fieriness' of photons in sensuality and of photinos
in sensibility.
181. The being of idealism is premised upon the
'airiness' of protons in sensuality and of protinos
in sensibility.
182. The giving of realism is premised upon the
'wateriness' of electrons in sensuality and of electrinos
in sensibility.
183. The taking of naturalism is premised upon the
'earthiness' of neutrons in sensuality and of neutrinos in sensibility.
184. To descend, along the space-time continuum of
'falling fire', from the outer materialism of photons to the inner materialism
of photinos, as from primal doing to supreme doing.
185. To ascend, along the time-space continuum of
'rising air', from the outer idealism of protons to the inner idealism of protinos, as from primal being to supreme being.
186. To descend, along the volume-mass continuum of
'falling water', from the outer realism of electrons to the inner realism of electrinos, as from primal giving to supreme giving.
187. To ascend, along the mass-volume continuum of
'rising vegetation', from the outer naturalism of neutrons to the inner
naturalism of neutrinos, as from primal taking to supreme taking.
188. The elemental, or 'once born', religions of
sensuality (Heathen) descend from photons to electrons, and ascend from
neutrons to protons.
189. The elementalino, or
'reborn', religions of sensibility (Christian) descend from photinos
to electrinos, and ascend from neutrinos to protinos.
190. It is also possible to be delivered from
elemental to elementalino, sensuality to sensibility,
devolving from photons to photinos in materialism and
from electrons to electrinos in realism, but evolving
from neutrons to neutrinos in naturalism and from protons to protinos in idealism.
191. The materialist deliverance is from the eyes to
the heart, devolving from photons to photinos in
doing.
192. The idealist deliverance is from the ears to
the lungs, evolving from protons to protinos in
being.
193. The realist deliverance is from the tongue to
the womb, devolving from electrons to electrinos in
giving.
194. The naturalist deliverance is from the phallus
to the brain, evolving from neutrons to neutrinos in taking.
195. To be delivered, in scientific materialism,
from the elemental photon particles of the eyes to the elemental photino particles of the heart.
196. To be delivered, in scientific idealism, from the
elemental proton particles of the ears to the elemental protino
particles of the lungs.
197. To be delivered, in scientific realism, from
the elemental electron particles of the tongue to the elemental electrino particles of the womb.
198. To be delivered, in scientific naturalism, from
the elemental neutron particles of the phallus to the elemental neutrino
particles of the brain.
199. To be delivered, in religious materialism, from
the elemental photon wavicles of the eyes to the
elemental photino wavicles
of the heart.
200. To be delivered, in religious idealism, from
the elemental proton wavicles of the ears to the
elemental protino wavicles
of the lungs.
