TRUTHFUL MAXIMS
Aphoristic Philosophy
Copyright © 2012 John
O'Loughlin
______________
1. Truth
is the lightness of air.
2. Air is
heavenly.
3. Holy
Spirit is consciousness of the lightness of air.
4. Joy is
the being (essence) of Holy Spirit.
5. The
Holy Spirit of Heaven flies, like the dove, on the wings of its joy.
6. Joyful
is the liberation from bodily gravity which enables the spirit, borne aloft on the
lightness of air, to soar beyond its physical constraints.
7. The
Holy Spirit of Heaven contrasts absolutely with the Clear Light of the Void.
8. The
Clear Light is alpha, but the Holy Spirit omega.
9. Light
diverges from a vacuum (space), spirit converges upon a plenum (air).
10. Unlike
the essence of spirit, which is joy, the essence of light is woe; for it is
driven from a vacuum, like Adam from 'the Garden'.
11. The
wise man is master of a plenum, whereas the fool is victim of a vacuum.
12. The
joyful wisdom is the highest and truest wisdom, transcending pride, love, and
pleasure.
13. The
wise man is free, whereas the fool is bound.
14. After
illusion, beauty is the next worst threat to truth; for beauty is grave,
whereas illusion is void.
15. No
man approaches Heaven through the world, but only by transcending it.
16. The
will experiences pleasure through the gravity of the flesh.
17. The
gravity of the flesh, being heavy, contrasts with the lightness of air.
18. Beauty
is not opposed to truth (like illusion), but, being heavy, contrasts with it.
19. The
worldly plenum is an end-in-itself, not a means to a higher end.
20. To
attain to the heavenly plenum, one must reject the world.
21. He
who wishes to cultivate lightness must turn his back on heaviness, abandoning
beauty for truth.
22. Whatever
has a particle bias is negative, whatever has a wavicle
bias, by contrast, is positive.
23. Particles
can be either subjective or objective, wavicles
likewise.
24. Ugliness
stands to beauty as the Antiworld to the World, or
Republicanism to Catholicism.
25. Pain
is the essence of antiwill no less than pleasure the
essence of will.
26. If
beauty is the gravity of the flesh, then ugliness is the darkness of the earth.
27. Illusion
stands to truth as the Antiheaven to Heaven, or
Communism to Transcendentalism.
28. Sadness
is the essence of antispirit no less than joy the
essence of spirit.
29. If
truth is the lightness of air, then illusion is the nothingness of space.
30. Weakness
stands to strength as the Antihell to Hell, or
Fascism to Fundamentalism.
31. Humility
is the essence of antisoul no less than pride the
essence of soul.
32. If
strength is the brightness of the blood, then weakness is the hotness of fire.
33. Evil
stands to goodness as the Antipurgatory to Purgatory,
or Parliamentarianism to Protestantism.
34. Hatred
is the essence of antimind no less than love the
essence of mind (intellect).
35. If
goodness is the dullness of the brain, then evil is the coldness of water.
36. The
quickness (speed) of light contrasts with the slowness (revolutions) of the
earth.
37. The
absence of light is darkness, but darkness is not characteristic of space (so
much as of the absence of light).
38. Ugliness
is no-less far removed from illusion ... than beauty from truth.
39. The
hotness of fire contrasts with the coldness of water.
40. The
dullness of the brain contrasts with the brightness of the blood.
41. Evil
is no-less far removed from weakness than ... goodness from strength.
42. Evil
is cold (premeditated), whereas weakness is hot (impulsive).
43. Satan
is merely weak, but the Antichrist is evil.
44. To
kill in 'cold blood' is evil, whereas to kill in the 'heat of the moment' is
simply weak.
45. Hot water
is less evil than cold water, but more evil than fire.
46. Ice
is more evil than cold water, but less evil than frost.
47. Worse
than the devil of fire is the devil of frost.
48. Dreams
can be heavenly or hellish, colourless or colourful.
49. Colourless
dreams, which are usually silent, correspond to alpha heaven, or the Antispirit (Jehovah).
50. Colourful
dreams, which are usually spoken, correspond to alpha hell, or the Antifather (Satan).
51. Visions
can be purgatorial or worldly, spontaneous or contrived.
52. Spontaneous
visions, which are impersonal, correspond to alpha purgatory, or the
Antichrist.
53. Contrived
visions, or fantasies, correspond to the alpha world, or the Antivirgin.
54. Good
dreams, like good visions, are the wavicle exception
to a particle rule, albeit an untransvaluated wavicle.
55. From
inner dreams (heavenly) to inner visions (worldly) via outer dreams (hellish)
and outer visions (purgatorial).
56. Heavenly
dreams, being colourless, are integral to the metaphysical antiself,
which has its negative being (antibeing) in photon
particles.
57. Hellish
dreams, being colourful, are integral to the metaphysical not-antiself, which has its negative feeling (antifeeling) in proton particles.
58. Purgatorial
visions, being spontaneous, are integral to the physical not-antiself, which has its negative knowing (antiknowing) in neutron particles.
59. Worldly
visions, being contrived, are integral to the physical antiself,
which has its negative doing (antidoing) in electron
particles.
60. To
contrast the antispirit of heavenly dreams with the antiwill of worldly visions, or fantasies.
61. To
contrast the antisoul of hellish dreams with the antimind of purgatorial visions.
62. Cinema
films stand to television/video films as dreams to visions.
63. Cinema
films can be either 'heavenly' (idealistic) or 'hellish' (naturalistic), in
black-and-white or colour.
64. Black-and-white
cinema films, especially when silent, correspond to alpha superheaven,
or the Synthetic Antispirit.
65. Colour
cinema films, which are almost invariably spoken, correspond to alpha superhell, or the Synthetic Antifather.
66. Television
films, which are impersonal, correspond to alpha superpurgatory,
or the Synthetic Antichrist.
67. Video
films, which can be personal, correspond to the alpha superworld,
or the Synthetic Antivirgin.
68. Good
cinema films, like good television/video films, are the wavicle
exception to a particle rule - an untransvaluated wavicle which, like its more naturalistic counterpart,
stems from a particle base.
69. From
inner cinema films ('superheavenly') to inner
television (video) films ('superworldly') via outer
cinema films ('superhellish') and outer television
films ('superpurgatorial').
70. To
contrast, diametrically, the synthetic antispirit of superheavenly cinema with the synthetic antiwill
of superworldly television (video).
71. To
contrast, diametrically, the synthetic antisoul of superhellish cinema with the synthetic antimind
of superpurgatorial television.
72. Because
light is outer and spirit inner, one should beware of thinking of spirit in
terms of 'inner light'.
73. Spirit
is simply consciousness, and consciousness at one with the lightness of air is
holy spirit.
74. Because
there cannot be holy spirit where there is no consciousness of the lightness of
air, it is impossible to conceive of holy spirit existing independently of air,
which is heavenly.
75. There
is no more a Holy Spirit than there is a Clear Light; there is only a Holy
Spirit of Heaven, which exists antithetically to the Clear Light of the Void.
76. Space,
being a vacuum, can only be a setting for the Clear Light of the Void, never
for the Holy Spirit of Heaven!
77. The
Holy Spirit of Heaven could only exist, beyond the world, in space centres ...
such that provided and maintained a constant supply of air, the 'stuff' of
Heaven.
78. The
more evolved the context, the greater will be the degree of artificiality
serving the Holy Spirit of Heaven.
79. Notions
of definitive salvation which suggest a spiritual consummation set in space,
like a great star, are morally defective.
80. When
transcendent salvation is conceived in terms of the Clear Light of the Void, or
some such literal spatial context, we are in the morally defective realm of
mysticism.
81. Mysticism
is nothing less than a failure to sharply differentiate between omega and
alpha, spirit and light, and thus to conceive of the former completely
independently of the latter.
82. All traditional
religions, including Christianity, are guilty of mysticism ... to the extent
that they conceive of salvation in terms of a return to 'the Creator'.
83. A
return to 'the Creator', as that which is alpha-most, would effectively be to
sacrifice the Holy Spirit of Heaven, and its joy, for the Clear Light of the
Void, and its woe.
84. No-one
who had evolved to the Holy Spirit of Heaven would ever want to return or,
rather, regress to a condition that was its very antithesis!
85. It is
when and because people have not evolved to the Holy Spirit of Heaven ... that
they tend to think, retrogressively, in terms of a return to the Clear Light of
the Void, i.e. 'the Creator'.
86. The
Buddhist concern with the Clear Light of the Void is proof of the woefully
primitive nature of Buddhism and its mystical limitations.
87. When
meditation is conceived merely in terms of sustaining an inner void, it is
likely that its practitioner will simply stare out from an inner vacuum.
88. The
inner vacuum, or nothingness of the metaphysical antiself,
is what sustains the mystical meditator in his
identification with the Clear Light of the Void.
89. The
Clear Light of the Void is a light diverging from a vacuum, the vacuum of
space, and the condition of such a light, necessarily cosmic, is absolutely
sad.
90. Sad
are the eyes of the man who stares out from the vacuum of his metaphysical antiself!
91. When
meditation is conceived in terms of maintaining an inner plenum, a plenum of
air, there is no place for the Clear Light of the Void, but only its joyful
antithesis - the Holy Spirit of Heaven.
92. He
who identifies, through his higher self, with the plenum of air ... will know
the salvation that comes from being at one with the Universal Self, which is
anything but a nothingness!
93. To
conceive of the metaphysical self as One with the Universal Self ... is to be a
transcendentalist, for whom the Holy Spirit of Heaven is ultimate reality.
94. He who
identifies with the Universal Self, which is a plenum of air, will have no
identification with that which does not and cannot identify with it.
95. There
can be no Buddhist identification with plants, animals, and nature in general
for he who identifies with the Universal Self.
96. Plants
and animals may have a metaphysical antiself, or
void, and we may infer from this the possibility of an implicit identification,
on their part, with a universal antiself, the Clear
Light of the Void, but they do not, and cannot, have a metaphysical self which
focuses, meditation-wise, upon the universal self ... of a plenum of air.
97. Plants
and animals may, like mystical meditators, achieve
'union' with the Clear Light of the Void, but they cannot achieve union with
the Holy Spirit of Heaven!
98. He
who, being sufficiently evolved, achieves union between the metaphysical self
and the universal self ... of the Holy Spirit of Heaven automatically puts
himself 'beyond the pale' of 'union' between the metaphysical antiself and the universal antiself,
viz. the Clear Light of the Void.
99. To
achieve the Holy Spirit of Heaven is to be at the furthest possible remove from
the Clear Light of the Void, a consciousness (spirit) converging upon a plenum
(air), as opposed to an anticonsciousness (light)
diverging from a vacuum (space).
100. The
human nature of consciousness is awareness; the human nature of anticonsciousness, by contrast, is sight.
101. All
men (with few exceptions) are born bound ... to the Clear Light of the Void,
but are privileged, if honourable, to struggle towards the freedom ... of the
Holy Spirit of Heaven.
102. He
who gives himself to the Holy Spirit of Heaven is reborn into the freedom of
ultimate salvation.
103. There
are two approaches to the Holy Spirit of Heaven, and hence to ultimate
salvation - a direct approach and an indirect approach, the one short and the
other long.
104. The
direct approach to ultimate salvation implies a rebirth along the spectrum of antibeing/being, so that he who was enslaved by the light
achieves, through its rejection, freedom in the spirit.
105. The
indirect approach to ultimate salvation implies a rejection of the world by
those who are of the world, which is a spectrum of antidoing/doing,
and achievement, through the Second Coming, of heavenly deliverance.
106. The
direct approach to ultimate salvation is more suited to Jews and Buddhists, who
only need abandon the light for the spirit, or divine alpha for divine omega.
107. The
indirect approach to ultimate salvation is more suited to Catholics and Hindus,
who will have to abandon the will in order to embrace the spirit, thus leaping
from the world to Heaven.
108. Whether
one's subjectivity is alpha noumenon or worldly
phenomenon, light or will, salvation resides in abandoning the traditional
religious stance and accepting, through the Messiah/Second Coming, an ultimate
religious stance, which is nothing less than an affirmation of the Holy Spirit
of Heaven.
109. Those
whose religious traditions are objective, whether phenomenally or noumenally, cannot approach the Holy Spirit of Heaven, and
therefore will not be saved.
110. The
phenomenal objectivity of Protestantism is fated to be eclipsed by the noumenal objectivity of Islam.
111. The
Holy Mind of Purgatory will be damned by the Holy Soul of Hell - the Father
(Allah) eclipsing Christ.
112. The
Holy Will of the World and the Holy Light of the Cosmos will be saved by the
Holy Spirit of Heaven - the latter replacing both the Mother and Jehovah.
113. Even
the objective can be reborn to the subjective, the masculine to the feminine,
if they so choose.
114. Purgatory
is the brain, and the Holy Mind of Purgatory is mind that, through thought, is
one with the brain ... in a love of goodness.
115. Hell
is the blood, and the Holy Soul of Hell is soul that, through emotion, is one
with the blood ... in a pride of strength.
116. The
world is the flesh, and the Holy Will of the World is will that, through sex,
is one with the flesh ... in a pleasure of beauty.
117. Heaven
is the air, and the Holy Spirit of Heaven is consciousness that, through
meditation, is one with the air ... in a joy of truth.
118. Salvation
is from the fleshy world to airy Heaven, as from heaviness to lightness.
119. Damnation
is from the brainy purgatory to bloody Hell, as from dullness to brightness.
120. To go
from the darkness of the earthy Antiworld to the
light of the cosmic Antiheaven ... would be a
regressive salvation.
121. To go
from the coldness of the watery Antipurgatory to the
heat of the fiery Antihell ... would be a regressive
damnation.
122. Better
to progress than to regress, to evolve than to devolve.
123. When
'the Bad' is mad, 'the Had' is sad.
124. When
'the Lad' is dad, 'the Pad' is glad.
125. The Antipurgatory, which is bad, becomes mad in the regressive
damnation of Antihell.
126. The Antiworld, which is had, becomes sad in the regressive
salvation of Antiheaven.
127. Purgatory,
which is lad(dy), becomes dad in the progressive
damnation of Hell.
128. The
world, which is Pad(dy), becomes glad in the
progressive salvation of Heaven.
129. Those
who, through physical selflessness, help others to help themselves ... are
extrovert and particle-based.
130. Those
who, through physical selfishness, help themselves to help others ... are
introvert and wavicle-centred.
131. Those
who, through physical not-selflessness, hinder others to hinder themselves ...
are extrovert and particle-based.
132. Those
who, through physical not-selfishness, hinder themselves to hinder others ...
are introvert and wavicle-centred.
133. Those
who, through metaphysical selflessness, help others to help their selves ...
are extrovert and particle-based.
134. Those
who, through metaphysical selfishness, help their selves to help others ... are
introvert and wavicle-centred.
135. Those
who, through metaphysical not-selflessness, hinder others to hinder their
selves ... are extrovert and particle-based.
136. Those
who, through metaphysical not-selfishness, hinder their selves to hinder others
... are introvert and wavicle-centred.
137. Those
who are of the Antiworld help others to physically
help themselves.
138. Those
who are of the World help themselves to physically help others.
139. Those
who are of Antipurgatory hinder others to physically
hinder themselves.
140. Those
who are of Purgatory hinder themselves to physically hinder others.
141. Those
who are of Antiheaven help others to metaphysically
help their selves.
142. Those
who are of Heaven help their selves to metaphysically help others.
143. Those
who are of Antihell hinder others to metaphysically
hinder their selves.
144. Those
who are of Hell hinder their selves to metaphysically hinder others.
145. The Antiworld/World and Antiheaven/Heaven
are contexts of help.
146. Antipurgatory/Purgatory and Antihell/Hell
are contexts of hindrance.
147. Whether
one's help be selfless or selfish, particle-based or wavicle-centred,
it is either feminine (the Antiworld/World) or divine
(Antiheaven/Heaven).
148. Whether
one's hindrance be selfless or selfish, particle-based or wavicle-centred,
it is either masculine (Antipurgatory/Purgatory) or
diabolic (Antihell/Hell).
149. Selfless
help is centrifugally subjective, and those who help others treat the other as
one with themself/their self.
150. Selfless
hindrance is centrifugally objective, and those who hinder others treat the
other as distinct from themself/their self.
151. Selfish
help is centripetally subjective, and those who help themself/their
self treat themself/their self as one with the other.
152. Selfish
hindrance is centripetally objective, and those who hinder themself/their
self treat themself/their self as distinct from the
other.
153. In
the give-and-take of life, giving is objective and taking subjective.
154. Because
giving is objective, it accords with that which hinders, whether selfless or
selfish.
155. Because
taking is subjective, it accords with that which helps, whether selfless or
selfish.
156. Broadly,
Antipurgatory/Purgatory and Antihell/Hell
are contexts of giving.
157. Broadly,
Antiheaven/Heaven and the Antiworld/World
are contexts of taking.
158. The
Saved take, and the Damned give.
159. God
takes, but the Devil gives.
160. He who
gives the most aggravation takes the least criticism.
161. He
who takes the most criticism gives the least aggravation.
162. To
'turn the other cheek' is to take ... someone else's criticism/ aggravation.
163. To
exact revenge on the basis of 'an eye for an eye and a tooth for a tooth' ...
is to give criticism/aggravation in return.
164. When collectivity is phenomenal it is of the Antiworld/World,
when noumenal it is of Antihell/Hell.
165. When
individuality is phenomenal it is of Antipurgatory/Purgatory,
when noumenal it is of Antiheaven/Heaven.
166. Noumenal collectivity is better
described as collectivism.
167. Noumenal individuality is better described as
individualism.
168. Phenomenal
individuality has its end in collectivism, whether regressively or
progressively.
169. Phenomenal
collectivity has its end in individualism, whether
regressively or progressively.
170. Collectivism
is the diabolic damnation which supersedes individuality.
171. Individualism
is the divine salvation which supersedes collectivity.
172. The
purgatorial 'First' shall be the hellish Last, and the worldly 'Last' be the
heavenly First.
173. One
can no more save Antipurgatory/Purgatory ... than
damn the Antiworld/World.
174. Antipurgatory/Purgatory can only be damned to Antihell/Hell.
175. The Antiworld/World can only be saved to Antiheaven/Heaven.
176. God
individualizes the worldly collectivity, while the
Devil collectivizes the purgatorial individuality.
177. The Antigod individualizes the antiworldly
collectivity, while the Antidevil
collectivizes the antipurgatorial individuality.
178. The Antigod is simply a negative, or particle-based,
'divinity', viz. the Clear Light of the Void (Jehovah).
179. God
is simply a positive, or wavicle-centred, divinity,
viz. the Holy Spirit of Heaven.
180. The Antidevil is simply a negative, or particle-based, 'devility', viz. the Clear Heat of Time (Satan).
181. The
Devil is simply a positive, or wavicle-centred, devility, viz. the Holy Soul of Hell (the Father).
182. God
is the supreme being ... of spirit, which is joy.
183. The
Devil is the supreme feeling ... of soul, which is pride.
184. The Antigod is the supreme antibeing
... of light, which is woe.
185. The Antidevil is the supreme antifeeling
... of fire, which is humiliation.
186. Man
is the supreme knowing ... of mind, which is love (Christ).
187. Woman
is the supreme doing ... of will, which is pleasure (the Mother).
188. Antiman is the supreme antiknowing
... of water, which is hate (Antichrist).
189. Antiwoman is the supreme antidoing
... of earth, which is pain (Antimother).
190. God
lives in Heaven, as consciousness of the lightness of air, but the Antigod lives in Antiheaven, as anticonsciousness of the nothingness of space.
191. The
Devil lives in Hell, as feeling of the brightness of blood, but the Antidevil lives in Antihell, as antifeeling of the hotness of fire.
192. Man
lives in Purgatory, as knowledge of the dullness of brain, but the Antiman lives in Antipurgatory,
as antiknowledge of the coldness of water.
193. Woman
lives in the world, as sensation of the heaviness of flesh, but the Antiwoman lives in the Antiworld,
as antisensation of the coarseness of earth.
194. To
contrast joy in the lightness of air (Heaven) with woe at the nothingness of
space (Antiheaven).
195. To
contrast pride in the brightness of blood (Hell) with humiliation at the
hotness of fire (Antihell).
196. To
contrast love in the dullness of brain (Purgatory) with hate at the coldness of
water (Antipurgatory).
197. To
contrast pleasure in the heaviness of flesh (the world) with pain at the
coarseness of earth (the Antiworld).
198. To
contrast the speed of light with the slowness of darkness.
199. Light
speeds things up, and darkness slows them down.
200. Lightness
may be the essence of air, but nothingness is not the essence of space.
201. Space
has no essence, because nothingness is a vacuum.
202. Woe
is the antibeing (essence) of light, but speed is its
appearance.
203. Woe
at the nothingness of space leads light to speed away from it, as with a horror vacui.
204. Joy
is the being (essence) of spirit, but tranquillity is its appearance.
205. Joy
in the lightness of air leads spirit to float upon it, as upon an airy cushion.
206. Space
has no essence, and air no appearance.
207. Nothingness
is, in some sense, the 'appearance' of space.
208. Heaven
is that which, having only essence, is the most desirable end.
209. Space
is that which, having only appearance, is the least desirable beginning.
210. Nothingness
is so undesirable ... that it could only be a beginning, not an end.
211. Heaven
is so desirable ... that it could only be an end, not a beginning.
212. Ordinarily
we 'see' space in terms of the distance between objects.
213. The
space between objects can be measured in terms of metric units, but it is only
the measurements which have any reality, not the space itself!
214. Space
may be apparent and Heaven essential, but light and spirit are both apparent and essential.
215. The
essence of light, which is woe, is commensurate with the appearance of light,
which is speed.
216. The
essence of spirit, which is joy, is commensurate with the appearance of spirit,
which is tranquillity.
217. The
more nothingness in space, the greater the speed of light (186,000 miles per
second) and the corresponding degree of woe.
218. The
more lightness in air, the greater the tranquillity of spirit and the
corresponding degree of joy.
219. Air
slows light down and makes it transparent to eyes accustomed to seeing it
through a filter.
220. Breathe
deeply to achieve a calm spirit, eclipsing the light.
221. Move
fast and the spirit is agitated and eclipsed by the light.
222. To
become truly enlightened one must get rid of the light, becoming tranquil
through the lightness of air.
223. Enlightenment
has nothing to do with the light and everything to do with lightness.
224. Insight
leads to enlightenment, as theory to practice.
225. Sight
stems from moral blindness, just as surely as insight leads to enlightenment.
226. The
fool gazes out at the world from his vacuum of moral ignorance, while the sage
trains his attention upon the plenum of air which is his enlightenment.
227. Speed
is a curse which follows from a vacuum, and vacuous is the age and/or society
that puts a premium on speed!
228. The
wise are blessed with that tranquillity which pervades the spirit when it is
joyfully at one with the lightness of air.
229. To be
borne aloft on a current of gravity-defying truth, leaving the cares of mundane
life far behind - such is the salvation that awaits those who elect to become
the Holy Spirit of Heaven.
230. Blessed
are the meditators, for theirs is the '
231. Blessed
are those whose consciousness is one with the air, for they have become the
Holy Spirit of Heaven.
232. Blessed
are those who value truth above beauty, for they will achieve salvation from
the world.
233. Blessed
are the true philosophers, whose pursuit of wisdom leads to truth, and thus to
a joyful calm.
234. Blessed
are those whose lightness of being bears testimony to the truth.
235. Blessed
are those who breathe deeply of an unpolluted air.
236. Blessed
are the free spirits whose freedom is spiritual.
237. When
consciousness is intellectual it is merely masculine. But when consciousness is absorbed into the
greater self which, being everywhere, is universal, it is divine - the Holy
Spirit of Heaven.
238. When
consciousness is vacuous it is neither intellectual nor spiritual, purgatorial
nor heavenly, but cosmic - approximating to the Clear Light of the Void.
239. One
can never become the Clear Light of the Void to the extent that one can become
the Holy Spirit of Heaven, for even the most vacuous mind is surrounded by air.
240. The
world is a place that, being enveloped by air, remains biased towards the Holy Spirit
of Heaven, and thus towards the possibility of spiritual salvation.
241. Even
eyes require air, and can only abide the light that has been rendered
transparent through the air's translucency.
242. So
long as there is air to breathe, man will remain the beneficiary of a
'moral-world-order', scorning the void.
243. All
men are equal in their dependence on air, but differ in their attitudes toward
it.
244. The
fool breathes air unreflectingly, taking it for
granted, whereas the wise man knows air for what it is, and accordingly
treasures it above all else!
245. Even
the worst men breathe air while they are alive, and are wrapped-up in its
heavenly embrace.
246. Enlightenment
is nothing more and nothing less than awareness of the heavenly significance of
air.
247. That
man who is truly enlightened ... has been lifted above the gravity of his
phenomenal self by the Universal Self, whose essence is lightness.
248. No
man can live without the universal self ... of the air, but few men
consistently live with it.
249. Because
Heaven is a plenum of air, there is a loose sense in which Hell is a vacuum of
space.
250. A
vacuum of space is less Hell, however, than Antiheaven,
while the Cosmos is less the Devil than the Antigod.
251. That
which is holy is inner, while that which is unholy is outer - the Antigod of Antiheaven, or Clear
Light of the Void (Jehovah), being a case in point.
252. The Antidevil of Antihell, or Clear
Heat of Time (Satan), is outer in relation to the Holy Soul of Hell (the
Father).
253. The Antiman of Antipurgatory, or
Clear Coldness of Volume (Antichrist), is outer in relation to the Holy Mind of
Purgatory (Christ).
254. The Antiwoman of the Antiworld, or
Clear Darkness of Mass (Antimother), is outer in
relation to the Holy Will of the World (the Mother).
255. The
stellar central star of the Galaxy corresponds to the Clear Light of the Void
(space).
256. The
solar sun corresponds to the Clear Heat of Time (fire).
257. The
lunar moon corresponds to the Clear Coldness of Volume (water).
258. The
planar (planetary) earth corresponds to the Clear Darkness of Mass (soil).
259. The
Unholy Spirit of Antiheaven contrasts absolutely with
the Holy Spirit of Heaven.
260. The
Unholy Soul of Antihell contrasts absolutely with the
Holy Soul of Hell.
261. The
Unholy Mind of Antipurgatory contrasts absolutely
with the Holy Mind of Purgatory.
262. The
Unholy Will of the Antiworld contrasts absolutely
with the Holy Will of the World.
263. Light
is always 'unholy spirit' in relation to the consciousness of air.
264. Heat
is always 'unholy soul' in relation to the feeling of the blood.
265. Coldness
is always 'unholy mind' in relation to the knowledge of the brain.
266. Darkness
is always 'unholy will' in relation to the action of the flesh.
267. To
dance in the light of space or work in the darkness of mass.
268. To
fight in the heat of time or play in the coldness of volume.
269. To float
on the lightness of air or grunt in the heaviness of the flesh.
270. To
fume on the brightness of the blood or dwell in the dullness of the brain.
271. As
bad to have light in the air, or fire in the blood, or earth on the flesh, as
to have water on the brain.
272. Kickboxing
stands to boxing as association football to Gaelic football - the alpha-most
side of a negative (particle-based) duality.
273. Armwrestling stands to wrestling as rugby union to rugby
league - the omega-most side of a positive (wavicle-centred)
duality.
274. From
a kickboxing diabolic alpha to an armwrestling
diabolic omega via boxing and wrestling.
275. From
centrifugal weakness to centripetal strength via centripetal weakness and
centrifugal strength.
276. From
an association-football worldly alpha to a rugby-union worldly omega via Gaelic
football and rugby league.
277. From
centrifugal ugliness to centripetal beauty via centripetal ugliness and
centrifugal beauty.
278. It
could be said of football that its correspondence to the Antiworld
is hard-line republican in the guise of association football, and soft-line
republican in the guise of Gaelic football.
279. It
could be said of rugby that its correspondence to the World is hard-line
Catholic in the guise of rugby union, and soft-line Catholic in the guise of
rugby league.
280. It
could be said of boxing that its correspondence to Antihell
is hard-line fascist in the guise of kickboxing, and soft-line fascist in the
guise of punch boxing.
281. It could
be said of wrestling that its correspondence to Hell is hard-line
fundamentalist in the guise of armwrestling, and
soft-line fundamentalist in the guise of body wrestling.
282. Rounders stands to baseball as court tennis to table tennis
- the alpha-most side of a negative (particle-based) duality.
283. Netball
stands to basketball as squash to badminton - the omega-most side of a positive
(wavicle-centred) duality.
284. From
a rounders divine alpha to a netball divine omega via
baseball and basketball.
285. From
centrifugal illusion to centripetal truth via centripetal illusion and
centrifugal truth.
286. From
a court-tennis purgatorial alpha to a squash purgatorial omega via table tennis
and badminton.
287. From
centrifugal evil to centripetal goodness via centripetal evil and centrifugal
goodness.
288. It
could be said of baseball that its correspondence to Antiheaven
is hard-line communist in the guise of rounders, and
soft-line communist in the guise of baseball.
289. It
could be said of basketball that its correspondence to Heaven is hard-line
transcendentalist in the guise of netball, and soft-line transcendentalist in
the guise of basketball.
290. It
could be said of tennis that its correspondence to Antipurgatory
is hard-line parliamentary in the guise of court tennis, and soft-line
parliamentary in the guise of table tennis.
291. It
could be said of badminton that its correspondence to Purgatory is hard-line
Protestant in the guise of squash, and soft-line Protestant in the guise of badminton.
292. Sin
is to cultural societies what crime is to civilized ones - the reverse side of
a coin whose obverse is positive.
293. The
greatest threat to civilization is the crime of barbarism.
294. The greatest
threat to culture is the sin of nature.
295. Ultimately,
culture is as superior to civilization as God to man or spirit to intellect.
296. Traditionally,
civilization oppresses nature whereas culture represses it.
297. Broadly,
civilization is nonconformist and barbarism fundamentalist, whereas culture is
transcendentalist and nature humanist.
298. Protestant
societies have more crime than sin to contend with, whereas Catholic societies
have to deal with more sin than crime.
299. Naturalism
is the barbarous enemy of materialism.
300. Realism
is the natural enemy of idealism.
301. Moral
people always strive to fill-up a vacuum with a plenum, whether relatively or
absolutely, depending on the kind of morality to which they relate.
302. The
Devil can be no-less moral than God, though not in the same way or with effect
to the same ends.
303. Man
can be no-less moral than woman, though not in the same way or with effect to
the same ends.
304. If
morality is the omega-most pole of any given spectrum, then its alpha-most pole
must be immoral.
305. Positions
on any given spectrum that are neither alpha nor omega but somewhere in-between
are amoral, whether negatively in the alpha-stemming case or positively in the
omega-oriented one.
306. Association
football is immoral and rugby union moral, whereas Gaelic football is
negatively amoral and rugby league positively amoral.
307. Tennis
is immoral and squash moral, whereas table tennis is negatively amoral and
badminton positively amoral.
308. Kickboxing
is immoral and armwrestling moral, whereas boxing is
negatively amoral and wrestling positively amoral.
309. Rounders is immoral and netball moral, whereas baseball is
negatively amoral and basketball positively amoral.
310. Militarism,
fascism, and communism are the barbarous alternatives to and/or preconditions
of royalism, liberalism, and socialism.
311. Militarism
barbarously protects the interests of the upper class, fascism barbarously
protects the interests of the middle class, and communism barbarously protects
the interests of the lower class.
312. When
upper-class, middle-class, and lower-class interests are being advanced in a
civilized framework, we get royalism, liberalism, and
socialism.
313. Fundamentalism
barbarously protects the interests of the classless, whereas transcendentalism
advances their interests within a civilized framework.
314. Fundamentalism
stands to transcendentalism as militarism to royalism,
fascism to liberalism, and communism to socialism.
315. Fundamentalism
is rooted in the tribe and the idols of the tribe.
316. Transcendentalism
is centred in God and the Heaven of God.
317. If
women were to become Catholic priests, they would not be 'fathers' but
'mothers'.
318. Whereas
'fathers' are rooted in the Father, 'mothers' would be centred in the Mother,
viz. the Virgin Mary.
319. The
concept of female priest as 'mother' is relatively humanist, and hence
bureaucratic, i.e. of the world.
320. The
concept of male priest as 'father' is fundamentalist, and hence autocratic,
i.e. of Hell.
321. Roman
Catholicism is traditionally rooted in the autocratic and patriarchal
power-base of the Father.
322. A
Catholicism with 'mothers' would presumably reflect the triumph of the people
over autocratic power and their deliverance from patriarchal control.
323. A
Catholicism with 'mothers' would be humanistic and politically suited to a
people who had achieved republican freedom.
324. Were
Catholicism to become purely humanistic, female priests would be the
bureaucratic rule and male ones the autocratic exception!
325. The
Second Coming, knowing no father, would rather do divine business with
'mothers' than with 'fathers'.
326. It is
unlikely that the institution of the confessional would long survive the
ordination of female priests!
327. Confession
is rooted in the Father, and entails subservience to autocratic control.
328. He
who confesses is like a penitent son before a stern father, whose only hope of
forgiveness lies with the intercession of his mother.
329. If
the 'mother' were priest, then forgiveness would be virtually automatic and
confession a mere formality.
330. It
could be argued that confession of sins would be less credible vis-à-vis a
female priest than vis-à-vis a male one, and that, this being the case, both
sin and confession would quickly die a natural (heathen) death.
331. Ultimately,
it is not commensurate with the dignity of free men to confess to sins before
an autocratic father-figure.
332. When
there are neither 'fathers' nor 'mothers', nor even 'sons' and 'daughters', but
only brethren of the free spirit - then, and only then, will the 'Kingdom of
Heaven' be at-hand!
333. The
celebration of the Mass divides Christ's body (wafer) and blood (wine) between
the Mother (laity) and the Father (priest), with worldly and hellish overtones
respectively.
334. Blood
is the diabolic omega and flesh the mundane omega - the one of Hell and the
other of the world.
335. Those
who are of the Father gorge themselves on blood (or its symbolic surrogate),
whereas those who are of the Mother feast on the flesh (or its symbolic
surrogate).
336. In
the Mass, Christ's intellect is sundered by and transcended in the will and
soul of His body and blood.
337. By
receiving the wafer-symbolism of Christ's body, the faithful affirm their
connection with and ongoing loyalty to the world.
338. The
act of receiving the wafer both confirms and preserves the phenomenal
subjectivity of the world.
339. Were
there no phenomenal subjectivity, there could be no noumenal
subjectivity beyond the world.
340. As a
vehicle for the preservation of phenomenal subjectivity ... pending the Second
Coming, the Mass more than justifies its retention.
341. With
the Second Coming, the Mass, together with confession, will cease to be viable
and therefore acceptable.
342. Folly
is an attribute of the Antidevil/Devil and wisdom an
attribute of the Antigod/God.
343. When
wisdom is negative, or spatial, it is an attribute of the Antigod.
344. When
wisdom is positive, or spiritual, it is an attribute of God.
345. When
folly is negative, or sequential, it is an attribute of the Antidevil.
346. When
folly is positive, or emotional, it is an attribute of the Devil.
347. Spatial
antiwisdom vis-à-vis spiritual wisdom.
348. Sequential
antifolly vis-à-vis emotional folly.
349. Cleverness
is an attribute of the antiman/man and stupidity an
attribute of the antiwoman/woman.
350. When cleverness
is negative, or volumetric, it is an attribute of the antiman.
351. When
cleverness is positive, or intellectual, it is an attribute of man.
352. When
stupidity is negative, or massed, it is an attribute of the antiwoman.
353. When
stupidity is positive, or wilful, it is an attribute of woman.
354. Volumetric
anticleverness vis-à-vis intellectual cleverness.
355. Massed
antistupidity vis-à-vis wilful stupidity.
356. Both antiwisdom/wisdom and antifolly/folly
are noumenal.
357. Both anticleverness/cleverness and antistupidity/stupidity
are phenomenal.
358. The antiwisdom of Antiheaven
contrasts with the wisdom of Heaven.
359. The antifolly of Antihell contrasts
with the folly of Hell.
360. The anticleverness of Antipurgatory
contrasts with the cleverness of Purgatory.
361. The antistupidity of the Antiworld
contrasts with the stupidity of the World.
362. In a
regressive salvation, the antistupid of the Antiworld are brought to the antiwisdom
of Antiheaven.
363. In a
progressive salvation, the stupid of the World are brought to the wisdom of
Heaven.
364. In a
regressive damnation, the anticlever of Antipurgatory are brought to the antifolly
of Antihell.
365. In a
progressive damnation, the clever of Purgatory are brought to the folly of
Hell.
366. The anticlever/clever 'First' shall be the antifoolish/foolish
Last.
367. The antistupid/stupid 'Last' shall be the antiwise/wise
First.
368. From
a nonconformist cleverness in the Holy Mind (intellect) of Purgatory ... to a
fundamentalist folly in the Holy Soul (blood) of Hell.
369. From
a humanist stupidity in the Holy Will (flesh) of the World ... to a
transcendentalist wisdom in the Holy Spirit (consciousness) of Heaven.
370. From
a parliamentary anticleverness in the Unholy Mind
(water) of Antipurgatory ... to a fascist antifolly in the Unholy Soul (fire) of Antihell.
371. From
a republican antistupidity in the Unholy Will (earth)
of the Antiworld ... to a communist antiwisdom in the Unholy Spirit (light) of Antiheaven.
372. The
Unholy diverge externally from a vacuum, whereas the Holy converge internally
upon a plenum.
373. Better,
positively, the joyful wisdom than the pleasurable stupidity!
374. The
wisdom of joy in relation to truth.
375. The stupidity
of pleasure in relation to beauty.
376. The
Saved go from good to better, as from the World to Heaven.
377. The
Damned go from bad to worse, as from Purgatory to Hell.
378. Saved
from the phenomenal subjectivity of pleasure to the noumenal
subjectivity of joy.
379. Damned
from the phenomenal objectivity of love to the noumenal
objectivity of pride.
380. Worse,
positively, the proud folly than the loving cleverness!
381. The
folly of pride in relation to strength.
382. The
cleverness of love in relation to goodness.
383. Better,
negatively, the woeful antiwisdom than the painful antistupidity!
384. The antiwisdom of woe in relation to illusion.
385. The antistupidity of pain in relation to ugliness.
386. Worse,
negatively, the humiliating antifolly than the
hateful anticleverness!
387. The antifolly of humility, if not humiliation, in relation to
weakness.
388. The anticleverness of hate in relation to evil.
389. The Antisaved go from anti-good to anti-better, as from the Antiworld to Antiheaven.
390. The Antidamned go from anti-bad to anti-worse, as from Antipurgatory to Antihell.
391. Saved,
negatively, from the phenomenal subjectivity of pain to the noumenal
subjectivity of woe.
392. Damned,
negatively, from the phenomenal objectivity of hate to the noumenal
objectivity of humiliation.
393. The
feminine stupid become divine wise.
394. The
masculine clever become diabolic fools.
395. Those
who are inherently foolish, and hence noumenally
objective, are devils rather than the Damned.
396. Those
who are inherently wise, and hence noumenally
subjective, are gods rather than the Saved.
397. Devils
torment the Damned, fundamentalizing nonconformists.
398. Gods
redeem the Saved, transcendentalizing humanists.
399. Gods
and devils are sometimes at work in the same society, but more often they
pertain to different kinds of society.
400. Space
can be either alpha or omega - spatial or spaced.
401. When
space is alpha, we get light from a vacuum of void, e.g. nothingness.
402. When space
is omega, we get consciousness from a plenum of air, e.g. oxygen.
403. Time
can be either alpha or omega - sequential or repetitive.
404. When
time is alpha, we get heat from a sequence of flame, e.g. fire.
405. When
time is omega, we get feelings from a repetition of blood, e.g. heartbeat.
406. Volume
can be either alpha or omega - volumetric or voluminous.
407. When
volume is alpha, we get coldness from a volume of water, e.g. rain.
408. When
volume is omega, we get knowledge from a volume of intellect, e.g. book.
409. Mass
can be either alpha or omega - massed or massive.
410. When
mass is alpha, we get darkness from a mass of earth, e.g. crowd.
411. When
mass is omega, we get sensation from a mass of flesh, e.g. sex.
412. The
alpha of space, time, volume, and mass can be either negative or positive, but,
given its particle appearance, it will be primarily negative and only
secondarily positive.
413. The
omega of space, time, volume, and mass can be either negative or positive, but,
given its wavicle essence, it will be primarily
positive and only secondarily negative.
414. With
the alpha positions of any given spectrum, the particle is primary and the wavicle secondary.
415. With
the omega positions of any given spectrum, the wavicle
is primary and the particle secondary.
416. The
secondary quality takes on the moral characteristic of the primary quantity in
the case of the alpha positions.
417. The
secondary quantity takes on the moral characteristic of the primary quality in
the case of the omega positions.
418. Joy
becomes external in relation to woe, in the context of the spatial alpha.
419. Pride
becomes external in relation to humility, in the context of the sequential
alpha.
420. Love
becomes external in relation to hate, in the context of the volumetric alpha.
421. Pleasure
becomes external in relation to pain, in the context of the massed alpha.
422. Woe
becomes internal in relation to joy, in the context of the spaced omega.
423. Humility
becomes internal in relation to pride, in the context of the repetitive omega.
424. Hate
becomes internal in relation to love, in the context of the voluminous omega.
425. Pain
becomes internal in relation to pleasure, in the context of the massive omega.
426. If
Marxism, or Communism, is extreme left, then Bolshevism, or Marxism-Leninism,
is quasi-extreme right.
427. Bolshevism
is 'Red Fascism' (Wilhelm Reich), or communistic militarism.
428. The
Extreme Right are always militarist and ruling class, rooted in the sun.
429. The Right
are always capitalist and business class, rooted in the moon.
430. The
Left are always socialist and working class, rooted in the earth.
431. The
Extreme Left are always communist and leading class, rooted in the cosmos.
432. The
clerical Extreme Left are always transcendentalist and classless, centred in
the spirit.
433. The
clerical Extreme Right are always fundamentalist and upper class, centred in
the blood.
434. The
clerical Right are always nonconformist and middle class, centred in the intellect.
435. The
clerical Left are always humanist and lower class, centred in the will.
436. Painting
is the art form of space.
437. Music
is the art form of time.
438. Literature
is the art form of volume.
439. Sculpture
is the art form of mass.
440. Because
the Extreme Right are militaristic, they are inherently diabolical, glorying in
war.
441. It is
easy to take the red flag and unbounded yellow star of Communism for the Devil
or, rather, Antidevil, but this would be an
ideological error!
442. Bolshevism,
and hence Stalinism, may have been militaristic, but it was still pro-worldly,
and thus pro-left.
443. Bolshevism
leads to Socialism, and Socialism should in turn lead, via people's
Catholicism, to the 'clerical communism' of Social Transcendentalism.
444. People's
Catholicism will be rather more partial to the Mother than to the Father, and
thus to mothers as opposed to fathers.
445. The
Church does the Devil's work when it protects the interests of the Father at
the expense of those of the Mother.
446. The
People have a moral duty to oppose 'clerical fascism' (fundamentalism) and its
support for the despotism of the Father.
447. Only
that man who is atheistic vis-à-vis the Father ... will have the Mother's
interests truly at heart!
448. When
the 'dogs of war' are unleashed upon the People, 'clerical fascists'
(fundamentalists) tend to turn what is commonly called a 'blind eye'.
449. 'Clerical
fascists' are quick to justify their oppression of the People in terms of a
'holy war' against atheist unbelievers.
445. He
who believes truly in the Son believes not in the Father but in the Mother,
whose hope of the world ... is the Second Coming.
451. The
Second Coming will take subjectivity from the phenomenal plane of the world to
the noumenal plane of Heaven, thus vindicating the
Mother's hope.
452. Where
People's Catholicism is triumphant over despotic Catholicism, the People are
free to await the Second Coming/Social Transcendentalism.
453. With
Social Transcendentalism, the People will have the opportunity to elect,
democratically, for religious sovereignty, and thus the right to spiritual
self-realization.
454. Social
Transcendentalism will have no place whatsoever for the Father, alias the Holy
Soul of Hell, but only place for the Holy Spirit of Heaven, the one true God.
455. The
Modern Age began in the particle Extreme-Left of 'secular communism' and will
end, if justice is done, in the wavicle Extreme-Left
of 'clerical communism', or Social Transcendentalism.
456. One should
distinguish Nazism from Fascism on the basis of a
pseudo-extreme-right/extreme-right dichotomy - the former issuing from the moon
... of liberal democracy (
457. Whatever
its ideological shortcomings, Nazism began on a democratic basis and ended-up
'selling out' to the military.
458. Fascism
was and remains inherently militaristic, attaining power via a coup rather than
through the ballot box.
459. It is
because of its intrinsically militarist nature that Fascism was even more
diabolical than Nazism.
460. Hitler
may have been more evil than Mussolini, but he was less weak, and therefore
diabolical.
461. The nazi/fascist alliance was effectively a pact between the
Antichrist and Satan - the former cold and calculating, the latter hot and
impulsive; the one evil, the other weak.
462. As a
military ruler, Franco was the quintessential fascist - a man of the Extreme
Right who crushed the People in the interests, effectively, of the Father.
463. Franco's
monumental legacy to
464. Franco
crucified the Spanish people long before he erected a monument to his despotic
triumph.
465. The
Spanish people await the Second Coming in the shadow of Franco's awesome cross,
the shame of
466. There
is a sense in which writing is thinking, but it is no closer to being literally
the case ... than would be the notion that beauty was truth.
467. The
common people abhor thought and hold it against the thinker.
468. The
common people adore speech and speak as often as they can.
469. The
common people have more respect for the speaker, and hence the dramatist, than
for the thinker, and hence the philosopher.
470. Drama
is an inherently fundamentalist mode of literature; philosophy, by contrast, is
transcendentalist.
471. 'Dramatic
philosophy' (Nietzsche) is no-less paradoxical than 'philosophical drama'
(Shaw), but still morally better.
472. The
dramatist is the least intelligent kind of writer, the philosopher the most
intelligent.
473. Poets
are more intelligent than novelists, but less intelligent than philosophers.
474. Poetry
is an inherently nonconformist mode of literature; fiction, by contrast, is
humanist.
475. 'Literary
poetry' (Eliot) is no-less paradoxical than 'poetic literature' (Joyce), but
still morally worse.
476. The
middle class prefer to read than to write, and have more respect for the
reader, and hence the poet, than for the writer, and hence the novelist.
477. Poetry
is the literary art form of phenomenal objectivity, and hence reading, whereas
fiction is the literary art form of phenomenal subjectivity, and hence writing.
478. Drama
is the literary art form of noumenal objectivity, and
hence speaking, whereas philosophy is the literary art form of noumenal subjectivity, and hence thinking.
479. The
more diabolic the society, the greater the amount of drama it will consume
and/or produce.
480. The
more divine the society, the greater the amount of philosophy it will consume
and/or produce.
481. Societies
that are neither especially diabolic nor divine will concentrate on either
poetry or fiction primarily - the former masculine and the latter feminine.
482. Fundamentalist
societies thrive on drama, transcendentalist ones on philosophy.
483. Nonconformist
societies thrive on poetry, humanist ones on fiction.
484. The
world must be saved from fiction by philosophy.
485. Purgatory
can only be damned from poetry by drama.
486. There
is about 'poetic drama' the suggestion of something nazi,
and hence pseudo-extreme right.
487. Those
whose politics are extreme left cannot have any connection with the Extreme
Right, and will therefore have no taste for drama.
488. God
is a philosopher (thinker), whereas the Devil, by contrast, is a dramatist
(speaker).
489. Man
is a poet (reader), whereas woman, by contrast, is a novelist (writer).
490. Thinking
is an intellectual affirmation of the spirit, whereas reading is a spiritual
affirmation of the intellect.
491. Speaking
is a soulful affirmation of the intellect, whereas writing is an intellectual
affirmation of the will.
492. Space
can be either idealist (spatial) or transcendentalist (spaced).
493. Time
can be either naturalist (sequential) or fundamentalist (repetitive).
494. Volume
can be either materialist (volumetric) or nonconformist (voluminous).
495. Mass
can be either realist (massed) or humanist (massive).
496. Idealist
space, being spatial, is void, whereas transcendentalist space, being spaced,
is spiritual.
497. Naturalist
time, being sequential, is fiery, whereas fundamentalist time, being
repetitive, is soulful.
498. Materialist
volume, being volumetric, is watery, whereas nonconformist volume, being
voluminous, is intellectual.
499. Realist
mass, being massed, is earthy, whereas humanist mass, being massive, is wilful.
500. Idealism
is stellar (cosmic), whereas transcendentalism is heavenly.
501. Naturalism
is solar, whereas fundamentalism is hellish.
502. Materialism
is lunar, whereas nonconformism is purgatorial.
503. Realism
is planar (planetary and/or terrestrial), whereas humanism is worldly
(mundane).
504. The
stellar idealism of spatial space, as against the heavenly transcendentalism of
spaced space.
505. The
solar naturalism of sequential time, as against the hellish fundamentalism of
repetitive time.
506. The
lunar materialism of volumetric volume, as against the purgatorial nonconformism of voluminous volume.
507. The
planar realism of massed mass, as against the worldly humanism of massive mass.
508. Spatial
space is the vacuous gap between two or more objects, whereas spaced space is
the plenemous gap between two or more breaths.
509. Sequential
time is the pulse-rate between two or more moments, whereas repetitive time is
the pulse-rate between two or more beats.
510. Volumetric
volume is the quantity (amount) of liquid contained in any given vessel, whereas
voluminous volume is the quantity (total) of words/pages contained in any given
book.
511. Massed
mass is the size (number) of any given collective, whereas massive mass is the
size (scale) of any given individual.
512. The
limpidity of space contrasts with the cupidity of time.
513. The
humidity of volume contrasts with the stolidity of mass.
514. The
translucency/airiness of space contrasts with the fieriness/bloodiness of time.
515. The
liquidity/braininess of volume contrasts with the solidity/fleshiness of mass.
516. Between
the Clear Light of the Void and the Holy Spirit of Heaven come what may be
called the Unholy Spirit of the Void and the Unclear Light of Heaven.
517. The
Unholy Spirit of the Void is outer spirit, whereas the Unclear Light of Heaven
is inner light.
518. The
Unholy Spirit of the Void is morally inferior to the Holy Spirit of Heaven, but
morally superior to the Clear Light of the Void.
519. The
Unclear Light of Heaven is morally superior to the Clear Light of the Void, but
morally inferior to the Holy Spirit of Heaven.
520. The
Unholy Spirit of the Void, commonly perceived as a woeful apparition or ghost,
is secondary to the Clear Light of the Void.
521. The
Unclear Light of Heaven, commonly perceived as a truthful vision or 'trip', is
secondary to the Holy Spirit of Heaven.
522. Where
the Unclear Spirit of the Void is a photon 'wavicle',
the Unclear Light of Heaven is a photon 'particle'.
523. Photon
'wavicles' are a sort of omega-in-the-alpha, where alpha
is equivalent to the photon particles of the Clear Light of the Void.
524. Photon
'particles' are a sort of alpha-in-the-omega, where omega is equivalent to the
photon wavicles of the Holy Spirit of Heaven.
525. Between
the Clear Heat of Time and the Holy Soul of Hell come what may be called the
Unholy Soul of Time and the Unclear Heat of Hell.
526. The
Unholy Soul of Time is outer soul, whereas the Unclear Heat of Hell is inner
heat.
527. The
Unholy Soul of Time is morally inferior to the Holy Soul of Hell, but morally
superior to the Clear Heat of Time.
528. The
Unclear Heat of Hell is morally superior to the Clear Heat of Time, but morally
inferior to the Holy Soul of Hell.
529. The
Unholy Soul of Time, commonly felt as an outer emotion or humiliating explosion
(rage), is secondary to the Clear Heat of Time.
530. The
Unclear Heat of Hell, commonly felt as an inner fire or strong resentment, is
secondary to the Holy Soul of Hell.
531. Where
the Unholy Soul of Time is a proton 'wavicle', the Unclear
Heat of Hell is a proton 'particle'.
532. Proton
'wavicles' are a sort of omega-in-the-alpha, where
alpha is equivalent to the proton particles of the Clear Heat of Time.
533. Proton
'particles' are a sort of alpha-in-the-omega, where omega is equivalent to the
proton wavicles of the Holy Soul of Hell.
534. Between
the Clear Coldness of Volume and the Holy Mind of Purgatory come what may be
called the Unholy Mind of Volume and the Unclear Coldness of Purgatory.
535. The
Unholy Mind of Volume is outer mind, whereas the Unclear Coldness of Purgatory
is inner coldness.
536. The
Unholy Mind of Volume is morally inferior to the Holy Mind of Purgatory, but
morally superior to the Clear Coldness of Volume.
537. The Unclear
Coldness of Purgatory is morally superior to the Clear Coldness of Volume, but
morally inferior to the Holy Mind of Purgatory.
538. The
Unholy Mind of Volume, commonly known as an outer thought or hateful speech, is
secondary to the Clear Coldness of Volume.
539. The
Unclear Coldness of Purgatory, commonly known as an inner coldness or good
chill (reserve), is secondary to the Holy Mind of Purgatory.
540. Where
the Unholy Mind of Volume is a neutron 'wavicle', the
Unclear Coldness of Purgatory is a neutron 'particle'.
541. Neutron
'wavicles' are a sort of omega-in-the-alpha, where
alpha is equivalent to the neutron particles of the Clear Coldness of Volume.
542. Neutron
'particles' are a sort of alpha-in-the-omega, where omega is equivalent to the
neutron wavicles of the Holy Mind of Purgatory.
543. Between
the Clear Darkness of Mass and the Holy Will of the World come what may be
called the Unholy Will of Mass and the Unclear Darkness of the World.
544. The
Unholy Will of Mass is outer will, whereas the Unclear Darkness of the World is
inner darkness.
545. The
Unholy Will of Mass is morally inferior to the Holy Will of the World, but
morally superior to the Clear Darkness of
546. The
Unclear Darkness of the World is morally superior to the Clear Darkness of
Mass, but morally inferior to the Holy Will of the World.
547. The
Unholy Will of Mass, commonly experienced as an outer action or painful deed,
is secondary to the Clear Darkness of
548. The
Unclear Darkness of the World, commonly experienced as an inner darkness or
beautiful sensation, is secondary to the Holy Will of the World.
549. Where
the Unholy Will of Mass is an electron 'wavicle', the
Unclear Darkness of the World is an electron 'particle'.
550. Electron
'wavicles' are a sort of omega-in-the-alpha, where
alpha is equivalent to the electron particles of the Clear Darkness of
551. Electron
'particles' are a sort of alpha-in-the-omega, where omega is equivalent to the
electron wavicles of the Holy Will of the World.
552. Woe
is lesser than joy because woe is the quality of a secondary wavicle correlating with photon particles.
553. Truth
is greater than illusion because truth is the quantity of a secondary particle
correlating with photon wavicles.
554. The space
spectrum begins in illusion and culminates in joy.
555. Humility
is lesser than pride because humility is the quality of a secondary wavicle correlating with proton particles.
556. Strength
is greater than weakness because strength is the quantity of a secondary
particle correlating with proton wavicles.
557. The
time spectrum begins in weakness and culminates in pride.
558. Hate
is lesser than love because hate is the quality of a secondary wavicle correlating with neutron particles.
559. Goodness
is greater than evil because goodness is the quantity of a secondary particle
correlating with neutron wavicles.
560. The
volume spectrum begins in evil and culminates in love.
561. Pain
is lesser than pleasure because pain is the quality of a secondary wavicle correlating with electron particles.
562. Beauty
is greater than ugliness because beauty is the quantity of a secondary particle
correlating with electron wavicles.
563. The
mass spectrum begins in ugliness and culminates in pleasure.
564. Woe
stems from illusion ... no less than truth leads to joy.
565. Humility
stems from weakness ... no less than strength leads to pride.
566. Hate
stems from evil ... no less than goodness leads to love.
567. Pain
stems from ugliness ... no less than beauty leads to pleasure.
568. The
Clear Light of the Void is a particle quantity whose appearance is illusion.
569. The
Unholy Spirit of the Void is a 'wavicle' quality
whose 'essence' is woe.
570. The
Unclear Light of Heaven is a 'particle' quantity whose 'appearance' is truth.
571. The
Holy Spirit of Heaven is a wavicle quality whose
essence is joy.
572. The
Unclear Light of Heaven stands in a quantitatively antithetical relationship to
the Clear Light of the Void, as truth to illusion.
573. The
Holy Spirit of Heaven stands in a qualitatively antithetical relationship to
the Unholy Spirit of the Void, as joy to woe.
574. The
Clear Heat of Time is a particle quantity whose appearance is weakness.
575. The
Unholy Soul of Time is a 'wavicle' quality whose
'essence' is humility.
576. The
Unclear Heat of Hell is a 'particle' quantity whose 'appearance' is strength.
577. The
Holy Soul of Hell is a wavicle quality whose essence
is pride.
578. The
Unclear Heat of Hell stands in a quantitatively antithetical relationship to
the Clear Heat of Time, as strength to weakness.
579. The
Holy Soul of Hell stands in a qualitatively antithetical relationship to the
Unholy Soul of Time, as pride to humility.
580. The
Clear Coldness of Volume is a particle quantity whose appearance is evil.
581. The
Unholy Mind of Volume is a 'wavicle' quality whose
'essence' is hate.
582. The
Unclear Coldness of Purgatory is a 'particle' quantity whose 'appearance' is
goodness.
583. The
Holy Mind of Purgatory is a wavicle quality whose
essence is love.
584. The
Unclear Coldness of Purgatory stands in a quantitatively antithetical
relationship to the Clear Coldness of Volume, as goodness to evil.
585. The
Holy Mind of Purgatory stands in a qualitatively antithetical relationship to
the Unholy Mind of Volume, as love to hate.
586. The
Clear Darkness of Mass is a particle quantity whose appearance is ugliness.
587. The
Unholy Will of Mass is a 'wavicle' quality whose
'essence' is pain.
588. The
Unclear Darkness of the World is a 'particle' quantity whose 'appearance' is
beauty.
589. The
Holy Will of the World is a wavicle quality whose
essence is pleasure.
590. The
Unclear Darkness of the World stands in a quantitatively antithetical
relationship to the Clear Darkness of Mass, as beauty to ugliness.
591. The
Holy Will of the World stands in a qualitatively antithetical relationship to
the Unholy Will of Mass, as pleasure to pain.
592. To
distinguish between the noumenal subjectivity of
grilled food and the noumenal objectivity of fried
food.
593. To
distinguish between the phenomenal objectivity of boiled food and the
phenomenal subjectivity of baked food.
594. The
wise man grills food and the fool fries it.
595. The
clever man boils food and the stupid man bakes it.
596. Grilling
food is a heavenly virtue, whereas frying it is a hellish vice.
597. Boiling
food is a purgatorial vice, whereas baking it is a worldly virtue.
598. From
the air (gas) of grilled food to the earth (oven) of baked food via the fire
(stove) of fried food and the water (pot) of boiled food.
599. To be
saved from baked food by grilled food.
600. To be
damned from boiled food to fried food.
601. If it
is democratic and masculine to boil food, then it is autocratic and diabolic to
fry it.
602. If it
is bureaucratic and feminine to bake food, then it is theocratic and divine to
grill it.
603. Jeans
stand to trousers as fried food to boiled food - that is, as a sort of
naturalist and/or fundamentalist parallel (solar) to a materialist and/or
nonconformist correlation (lunar).
604. To be
damned from trousers to jeans.
605. One-piece
zippersuits stand to joggers as grilled food to baked
food - that is, as a sort of idealist and/or transcendentalist parallel (stellar)
to a realist and/or humanist correlation (planar).
606. To be
saved from joggers by one-piece zippersuits.
607. The
wise man dresses in one-piece zippersuits, and the
fool in jeans.
608. The
clever man dresses in trousers, and the stupid man in joggers.
609. There
is no virtue in folly nor vice in wisdom.
610. There
is no virtue in cleverness nor vice in stupidity.
611. From
the phenomenally objective vice of the clever to the noumenally
objective vice of the foolish.
612. From
the phenomenally subjective virtue of the stupid to the noumenally
subjective virtue of the wise.
613. Catholic
nations are more likely to play football 'stupidly', and hence along the
ground, than 'cleverly', and hence through the air.
614. Protestant
countries are more likely to play football 'cleverly', and hence through the
air, than 'stupidly', and hence along the ground.
615. There
is a sense, relative to the stupid/clever axis of football, in which goals
scored via the feet are heterosexual, whereas those scored via the head are
homosexual.
616. There
is even a sense, further to the above, in which near misses, whether over the
bar or the wrong side of the posts, correspond to a form of masturbation.
617. To
distinguish, in relation to the sexual overtones of football, between the
'heterosexual' masturbation of the booted near miss, and the 'homosexual'
masturbation of the headed near miss.
618. T-shirts
stand to shirts as jeans to trousers - that is, as a sort of naturalist and/or fundamentalist
parallel to materialist and/or nonconformist norms.
619. T-shirts
are usually worn in conjunction with jeans, whereas shirts are more usually
worn in conjunction with trousers.
620. Vests
are usually worn in conjunction with joggers and, being curvilinear, are
subjective, whereas shirts and T-shirts are objective.
621. The
idealism of the Clear Light of the Void vis-à-vis the communism
(pseudo-transcendentalism) of the Unholy Spirit of the Void.
622. The
totalitarianism (pseudo-idealism) of the Unclear Light of Heaven vis-à-vis the
transcendentalism of the Holy Spirit of Heaven.
623. The
naturalism of the Clear Heat of Time vis-à-vis the fascism
(pseudo-fundamentalism) of the Unholy Soul of Time.
624. The
authoritarianism (pseudo-naturalism) of the Unclear Heat of Hell vis-à-vis the
fundamentalism of the Holy Soul of Hell.
625. The
materialism of the Clear Coldness of Volume vis-à-vis the capitalism (pseudo-nonconformism) of the Unholy Mind of Volume.
626. The
parliamentarianism (pseudo-materialism) of the Unholy Coldness of Purgatory
vis-à-vis the nonconformism of the Holy Mind of
Purgatory.
627. The
realism of the Clear Darkness of Mass vis-à-vis the socialism (pseudo-humanism)
of the Unholy Will of
628. The
republicanism (pseudo-realism) of the Unclear Darkness of the World vis-à-vis
the humanism of the Holy Will of the World.
629. The
particle-idealism/'wavicle'-communism of the
(spatial) Void vis-à-vis the 'particle'-totalitarianism/wavicle-transcendentalism
of Heaven.
630. The
particle-naturalism/'wavicle'-fascism of Time
vis-à-vis the 'particle'-authoritarianism/wavicle-fundamentalism
of Hell.
631. The
particle-materialism/'wavicle'-capitalism of Volume
vis-à-vis the 'particle'-parliamentarianism/wavicle nonconformism of Purgatory.
632. The
particle-realism/'wavicle'-socialism of Mass
vis-à-vis the 'particle'-republicanism/wavicle
humanism of the world.
633. The
spatial space of the Cosmos is divisible between the alpha of photon particles
and the omega-in-the-alpha of photon 'wavicles'.
634. The
spaced space of Heaven is divisible between the alpha-in-the-omega of photon
'particles' and the omega of photon wavicles.
635. The
sequential time of the Firmament is divisible between the alpha of proton
particles and the omega-in-the-alpha of proton 'wavicles'.
636. The
repetitive time of Hell is divisible between the alpha-in-the-omega of proton
'particles' and the omega of proton wavicles.
637. The
volumetric volume of the Moon is divisible between the alpha of neutron
particles and the omega-in-the-alpha of neutron 'wavicles'.
638. The
voluminous volume of Purgatory is divisible between the alpha-in-the-omega of
neutron 'particles' and the omega of neutron wavicles.
639. The
massed mass of the Earth is divisible between the alpha of electron particles
and the omega-in-the-alpha of electron 'wavicles'.
640. The
massive mass of the World is divisible between the alpha-in-the-omega of
electron 'particles' and the omega of electron wavicles.
641. The
idealism and communism and totalitarianism and transcendentalism of the
forebrain, as against the naturalism and fascism and authoritarianism and
fundamentalism of the backbrain.
642. The
realism and socialism and republicanism and humanism of the left midbrain, as
against the materialism and capitalism and parliamentarianism and nonconformism of the right midbrain.
643. The
molecular photons of idealism and totalitarianism within the forebrain
vis-à-vis the elemental photons of communism and transcendentalism within the superconscious.
644. The
molecular protons of naturalism and authoritarianism within the backbrain vis-à-vis the elemental protons of fascism and
fundamentalism within the subconscious.
645. The molecular
electrons of realism and republicanism within the left midbrain vis-à-vis the
elemental electrons of socialism and humanism within the unconscious.
646. The
molecular neutrons of materialism and parliamentarianism within the right
midbrain vis-à-vis the elemental neutrons of capitalism and nonconformism
within the conscious.
647. To
divide the forebrain, via a hand held vertically down the face, into 'old
forebrain' and 'new forebrain', with idealism on the one side (farthest from)
and totalitarianism on the other side (nearest to), as between alpha and
alpha-in-the-omega.
648. To
divide the superconscious, as above, into 'old superconscious' and 'new superconscious',
with communism on the one side (nearest to) and transcendentalism on the other
side (farthest from), as between omega-in-the-alpha and omega.
649. To
divide the backbrain, via a hand held vertically down
the back of the head, into 'old backbrain' and 'new backbrain', with naturalism on the one side (farthest from)
and authoritarianism on the other side (nearest to), as between alpha and
alpha-in-the-omega.
650. To
divide the subconscious, as above, into 'old subconscious' and 'new
subconscious', with fascism on the one side (nearest to) and fundamentalism on
the other side (farthest from), as between omega-in-the-alpha and omega.
651. To
divide the left midbrain, via a hand held horizontally across the left side of
the brain, into 'old left-midbrain' and 'new left-midbrain', with realism in
the one case (farthest from) and republicanism in the other case (nearest to),
as between alpha and alpha-in-the-omega.
652. To
divide the unconscious, as above, into 'old unconscious' and 'new unconscious',
with socialism in the one case (nearest to) and humanism in the other case
(farthest from), as between omega-in-the-alpha and omega.
653. To
divide the right midbrain, via a hand held horizontally across the right side
of the brain, into 'old right-midbrain' and 'new right-midbrain', with
materialism in the one case (farthest from) and parliamentarianism in the other
case (nearest to), as between alpha and alpha-in-the-omega.
654. To
divide the conscious, as above, into 'old conscious' and 'new conscious', with
capitalism in the one case (nearest to) and nonconformism
in the other case (farthest from), as between omega-in-the-alpha and omega.
655. In
saluting, the open hand is alpha and objective, whereas the closed hand (fist)
is omega and subjective.
656. Each
molecular/elemental spectrum has a salute relative to itself.
657. The
outstretched arm and open hand of molecular idealism/totalitarianism, as
against the outstretched arm and closed hand of elemental
communism/transcendentalism.
658. The
bent arm and open hand of molecular naturalism/authoritarianism, as against the
bent arm and closed hand of elemental fascism/fundamentalism.
659. The
arm-to-head (forehead) and open hand of molecular
materialism/parliamentarianism, as against the arm-to-head (temple) and closed
hand of elemental capitalism/nonconformism.
660. The arm-to-chest
and open hand of molecular realism/republicanism, as against the arm-to-chest
and closed hand of elemental socialism/humanism.
661. The
outstretched arm salute is of forebrain space in the opened-hand contexts, and
of superconscious heaven in the closed-hand contexts.
662. The
bent arm salute is of backbrain time in the
opened-hand contexts, and of subconscious hell in the closed-hand contexts.
663. The
arm-to-head salute is of right-midbrain volume in the opened-hand contexts, and
of conscious purgatory in the closed-hand contexts.
664. The
arm-to-chest salute is of left-midbrain mass in the opened-hand contexts, and
of the unconscious world in the closed-hand contexts.
665. The
forebrain space of idealism and totalitarianism vis-à-vis the superconscious heaven of communism and transcendentalism.
666. The backbrain time of naturalism and authoritarianism vis-à-vis
the subconscious hell of fascism and fundamentalism.
667. The
right-midbrain volume of materialism and parliamentarianism vis-à-vis the
conscious purgatory of capitalism and nonconformism.
668. The
left-midbrain mass of realism and republicanism vis-à-vis the unconscious world
of socialism and humanism.
669. Both
science and politics are molecular, whereas both economics and religion are
elemental.
670. Science
corresponds to alpha, and politics to alpha-in-the-omega.
671. Economics
corresponds to omega-in-the-alpha, and religion to omega.
672. Just
as it is logical to speak of political science, so it is no-less logical to speak
of economic religion.
673. Politics
is 'scientific' to the extent that it is molecular, whereas economics is
'religious' to the extent that it is elemental.
674. Because
they are molecular and objective, science and politics are respectively diabolic
and masculine.
675. Because
they are elemental and subjective, economics and religion are respectively
feminine and divine.
676. Religion
is never more divine than when transcendentalist.
677. Science
is never more diabolic than when naturalist.
678. Politics
is never more masculine than when parliamentarian.
679. Economics
is never more feminine than when socialist.
680. The
religious theocracy of transcendentalism.
681. The
scientific autocracy of naturalism.
682. The
political democracy of parliamentarianism.
683. The
economic bureaucracy of socialism.
684. A
divine (stellar) society will strive to harmonize religion, science, politics,
and economics along heavenly lines.
685. A diabolic
(solar) society will strive to harmonize religion, science, politics, and
economics along hellish lines.
686. A
masculine (lunar) society will strive to harmonize religion, science, politics,
and economics along purgatorial lines.
687. A
feminine (planar) society will strive to harmonize religion, science, politics,
and economics along worldly lines.
688. The
essence (truth) of religion is divine.
689. The
essence (weakness) of science is diabolic.
690. The
essence (evil) of politics is masculine.
691. The
essence (beauty) of economics is feminine.
692. The
essence (spirit) of divinity is wisdom.
693. The
essence (soul) of devility is folly.
694. The
essence (mind) of masculinity is cleverness.
695. The
essence (will) of femininity is stupidity.
696. The
essence (being) of wisdom is joy.
697. The
essence (feeling) of folly is humiliation.
698. The
essence (knowing) of cleverness is hate.
699. The
essence (doing) of stupidity is pleasure.
700. Vocal
blues is the music of the Clear Light of the Void, whereas instrumental blues
is the music of the Unclear Light of Heaven.
701. Vocal
jazz is the music of the Unholy Spirit of the Void, whereas instrumental jazz
is the music of the Holy Spirit of Heaven.
702. Vocal
pop is the music of the Clear Heat of Time, whereas instrumental pop is the
music of the Unclear Heat of Hell.
703. Vocal
rock is the music of the Unholy Spirit of Time, whereas instrumental rock is
the music of the Holy Soul of Hell.
704. Vocal
avant-garde is the music of the Clear Coldness of Volume, whereas instrumental
avant-garde is the music of the Unclear Coldness of Purgatory.
705. Vocal
romantic is the music of the Unholy Mind of Volume, whereas instrumental
romantic is the music of the Holy Mind of Purgatory.
706. Vocal
folk is the music of the Clear Darkness of Mass, whereas instrumental folk is
the music of the Unclear Darkness of the World.
707. Vocal
classical is the music of the Unholy Will of Mass, whereas instrumental classical
is the music of the Holy Will of the World.
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