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 '
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.