OMEGA MAXIMS

 

Aphoristic Philosophy

 

Copyright © 1996-2009 John O'Loughlin

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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 'New World', with its philosophical bias for naturalism, is rather more partial to man, if not necessarily to God, than the 'Old World', whose theological basis in the Devil has tended to preclude the development of theosophical praxis.

 

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.