101. All men (with few exceptions) are born bound ... to the Clear Light of the Void, but are privileged, if honourable, to struggle towards the freedom ... of the Holy Spirit of Heaven.

102. He who gives himself to the Holy Spirit of Heaven is reborn into the freedom of ultimate salvation.

103. There are two approaches to the Holy Spirit of Heaven, and hence to ultimate salvation - a direct approach and an indirect approach, the one short and the other long.

104. The direct approach to ultimate salvation implies a rebirth along the spectrum of antibeing/being, so that he who was enslaved by the light achieves, through its rejection, freedom in the spirit.

105. The indirect approach to ultimate salvation implies a rejection of the world by those who are of the world, which is a spectrum of antidoing/doing, and achievement, through the Second Coming, of heavenly deliverance.

106. The direct approach to ultimate salvation is more suited to Jews and Buddhists, who only need abandon the light for the spirit, or divine alpha for divine omega.

107. The indirect approach to ultimate salvation is more suited to Catholics and Hindus, who will have to abandon the will in order to embrace the spirit, thus leaping from the world to Heaven.

108. Whether one's subjectivity is alpha noumenon or worldly phenomenon, light or will, salvation resides in abandoning the traditional religious stance and accepting, through the Messiah/Second Coming, an ultimate religious stance, which is nothing less than an affirmation of the Holy Spirit of Heaven.

109. Those whose religious traditions are objective, whether phenomenally or noumenally, cannot approach the Holy Spirit of Heaven, and therefore will not be saved.

110. The phenomenal objectivity of Protestantism is fated to be eclipsed by the noumenal objectivity of Islam.

111. The Holy Mind of Purgatory will be damned by the Holy Soul of Hell - the Father (Allah) eclipsing Christ.

112. The Holy Will of the World and the Holy Light of the Cosmos will be saved by the Holy Spirit of Heaven - the latter replacing both the Mother and Jehovah.

113. Even the objective can be reborn to the subjective, the masculine to the feminine, if they so choose.

114. Purgatory is the brain, and the Holy Mind of Purgatory is mind that, through thought, is one with the brain ... in a love of goodness.

115. Hell is the blood, and the Holy Soul of Hell is soul that, through emotion, is one with the blood ... in a pride of strength.

116. The world is the flesh, and the Holy Will of the World is will that, through sex, is one with the flesh ... in a pleasure of beauty.

117. Heaven is the air, and the Holy Spirit of Heaven is consciousness that, through meditation, is one with the air ... in a joy of truth.

118. Salvation is from the fleshy world to airy Heaven, as from heaviness to lightness.

119. Damnation is from the brainy purgatory to bloody Hell, as from dullness to brightness.

120. To go from the darkness of the earthy Antiworld to the light of the cosmic Antiheaven ... would be a regressive salvation.

121. To go from the coldness of the watery Antipurgatory to the heat of the fiery Antihell ... would be a regressive damnation.

122. Better to progress than to regress, to evolve than to devolve.

123. When 'the Bad' is mad, 'the Had' is sad.

124. When 'the Lad' is dad, 'the Pad' is glad.

125. The Antipurgatory, which is bad, becomes mad in the regressive damnation of Antihell.

126. The Antiworld, which is had, becomes sad in the regressive salvation of Antiheaven.

127. Purgatory, which is lad(dy), becomes dad in the progressive damnation of Hell.

128. The world, which is Pad(dy), becomes glad in the progressive salvation of Heaven.

129. Those who, through physical selflessness, help others to help themselves ... are extrovert and particle-based.

130. Those who, through physical selfishness, help themselves to help others ... are introvert and wavicle-centred.

131. Those who, through physical not-selflessness, hinder others to hinder themselves ... are extrovert and particle-based.

132. Those who, through physical not-selfishness, hinder themselves to hinder others ... are introvert and wavicle-centred.

133. Those who, through metaphysical selflessness, help others to help their selves ... are extrovert and particle-based.

134. Those who, through metaphysical selfishness, help their selves to help others ... are introvert and wavicle-centred.

135. Those who, through metaphysical not-selflessness, hinder others to hinder their selves ... are extrovert and particle-based.

136. Those who, through metaphysical not-selfishness, hinder their selves to hinder others ... are introvert and wavicle-centred.

137. Those who are of the Antiworld help others to physically help themselves.

138. Those who are of the World help themselves to physically help others.

139. Those who are of Antipurgatory hinder others to physically hinder themselves.

140. Those who are of Purgatory hinder themselves to physically hinder others.

141. Those who are of Antiheaven help others to metaphysically help their selves.

142. Those who are of Heaven help their selves to metaphysically help others.

143. Those who are of Antihell hinder others to metaphysically hinder their selves.

144. Those who are of Hell hinder their selves to metaphysically hinder others.

145. The Antiworld/World and Antiheaven/Heaven are contexts of help.

146. Antipurgatory/Purgatory and Antihell/Hell are contexts of hindrance.

147. Whether one's help be selfless or selfish, particle-based or wavicle-centred, it is either feminine (the Antiworld/World) or divine (Antiheaven/Heaven).

148. Whether one's hindrance be selfless or selfish, particle-based or wavicle-centred, it is either masculine (Antipurgatory/Purgatory) or diabolic (Antihell/Hell).

149. Selfless help is centrifugally subjective, and those who help others treat the other as one with themself/their self.

150. Selfless hindrance is centrifugally objective, and those who hinder others treat the other as distinct from themself/their self.

151. Selfish help is centripetally subjective, and those who help themself/their self treat themself/their self as one with the other.

152. Selfish hindrance is centripetally objective, and those who hinder themself/their self treat themself/their self as distinct from the other.

153. In the give-and-take of life, giving is objective and taking subjective.

154. Because giving is objective, it accords with that which hinders, whether selfless or selfish.

155. Because taking is subjective, it accords with that which helps, whether selfless or selfish.

156. Broadly, Antipurgatory/Purgatory and Antihell/Hell are contexts of giving.

157. Broadly, Antiheaven/Heaven and the Antiworld/World are contexts of taking.

158. The Saved take, and the Damned give.

159. God takes, but the Devil gives.

160. He who gives the most aggravation takes the least criticism.

161. He who takes the most criticism gives the least aggravation.

162. To 'turn the other cheek' is to take ... someone else's criticism/ aggravation.

163. To exact revenge on the basis of 'an eye for an eye and a tooth for a tooth' ... is to give criticism/aggravation in return.

164. When collectivity is phenomenal it is of the Antiworld/World, when noumenal it is of Antihell/Hell.

165. When individuality is phenomenal it is of Antipurgatory/Purgatory, when noumenal it is of Antiheaven/Heaven.

166. Noumenal collectivity is better described as collectivism.

167. Noumenal individuality is better described as individualism.

168. Phenomenal individuality has its end in collectivism, whether regressively or progressively.

169. Phenomenal collectivity has its end in individualism, whether regressively or progressively.

170. Collectivism is the diabolic damnation which supersedes individuality.

171. Individualism is the divine salvation which supersedes collectivity.

172. The purgatorial 'First' shall be the hellish Last, and the worldly 'Last' be the heavenly First.

173. One can no more save Antipurgatory/Purgatory ... than damn the Antiworld/World.

174. Antipurgatory/Purgatory can only be damned to Antihell/Hell.

175. The Antiworld/World can only be saved to Antiheaven/Heaven.

176. God individualizes the worldly collectivity, while the Devil collectivizes the purgatorial individuality.

177. The Antigod individualizes the antiworldly collectivity, while the Antidevil collectivizes the antipurgatorial individuality.

178. The Antigod is simply a negative, or particle-based, 'divinity', viz. the Clear Light of the Void (Jehovah).

179. God is simply a positive, or wavicle-centred, divinity, viz. the Holy Spirit of Heaven.

180. The Antidevil is simply a negative, or particle-based, 'devility', viz. the Clear Heat of Time (Satan).

181. The Devil is simply a positive, or wavicle-centred, devility, viz. the Holy Soul of Hell (the Father).

182. God is the supreme being ... of spirit, which is joy.

183. The Devil is the supreme feeling ... of soul, which is pride.

184. The Antigod is the supreme antibeing ... of light, which is woe.

185. The Antidevil is the supreme antifeeling ... of fire, which is humiliation.

186. Man is the supreme knowing ... of mind, which is love (Christ).

187. Woman is the supreme doing ... of will, which is pleasure (the Mother).

188. Antiman is the supreme antiknowing ... of water, which is hate (Antichrist).

189. Antiwoman is the supreme antidoing ... of earth, which is pain (Antimother).

190. God lives in Heaven, as consciousness of the lightness of air, but the Antigod lives in Antiheaven, as anticonsciousness of the nothingness of space.

191. The Devil lives in Hell, as feeling of the brightness of blood, but the Antidevil lives in Antihell, as antifeeling of the hotness of fire.

192. Man lives in Purgatory, as knowledge of the dullness of brain, but the Antiman lives in Antipurgatory, as antiknowledge of the coldness of water.

193. Woman lives in the world, as sensation of the heaviness of flesh, but the Antiwoman lives in the Antiworld, as antisensation of the coarseness of earth.

194. To contrast joy in the lightness of air (Heaven) with woe at the nothingness of space (Antiheaven).

195. To contrast pride in the brightness of blood (Hell) with humiliation at the hotness of fire (Antihell).

196. To contrast love in the dullness of brain (Purgatory) with hate at the coldness of water (Antipurgatory).

197. To contrast pleasure in the heaviness of flesh (the world) with pain at the coarseness of earth (the Antiworld).

198. To contrast the speed of light with the slowness of darkness.

199. Light speeds things up, and darkness slows them down.

200. Lightness may be the essence of air, but nothingness is not the essence of space.