Introducing MAXIMUM TRUTH

 

MAXIMUM TRUTH

 

Aphoristic Philosophy

 

Copyright © 1993-2009 John O'Loughlin

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CONTENTS

 

Aphs. 1-707

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1a.   The being of spirit vis-à-vis the feeling of soul.

b.   The knowing of intellect vis-à-vis the doing of will.

 

2a.   Spirit is the light of being; soul, by contrast, the heat of feeling.

b.   Intellect is the coldness of knowing; will, by contrast, the darkness of doing.

 

3a.   The darkness of doing is contrary to the light of being; for the world is antithetical to Heaven.

b.   The coldness of knowing is contrary to the heat of feeling; for purgatory is antithetical to Hell.

 

4a.   Hell is no-less contiguous with Heaven than ... soul with spirit.

b.   The world is no-less contiguous with purgatory than ... will with intellect.

 

5a.   The lightness of air is antithetical to the heaviness of earth.

b.   The brightness of fire is antithetical to the dullness of water.

 

6a.   Both the qualities of air and earth, viz. lightness and heaviness, are essential.

b.   Both the qualities of fire and water, viz. brightness and dullness, are apparent.

 

7a.   Both the qualities of being and doing, viz. light and darkness, are apparent.

b.   Both the qualities of feeling and knowing, viz. heat and coldness, are essential.

 

8a.   The light of being vis-à-vis the lightness of air.

b.   The darkness of doing vis-à-vis the heaviness of earth.

 

9a.   The heat of feeling vis-à-vis the brightness of fire.

b.   The coldness of knowing vis-à-vis the dullness of water.

 

10a.   From the light of being to the darkness of doing via the heat of feeling and the coldness of knowing.

   b.   From the lightness of air to the heaviness of earth via the brightness of fire and the dullness of water.

 

11a.   The light of outer being precedes the lightness of outer air, but the lightness of inner air precedes the light of inner being.

   b.   The darkness of outer doing precedes the heaviness of outer earth, but the heaviness of inner earth precedes the darkness of inner doing.

 

12a.   The heat of outer feeling precedes the brightness of outer fire, but the brightness of inner fire precedes the heat of inner feeling.

   b.   The coldness of outer knowing precedes the dullness of outer water, but the dullness of inner water precedes the coldness of inner knowing.

 

13a.   From the spiritual light of the superconscious to the instinctual darkness of the unconscious via the emotional heat of the subconscious and the intellectual coldness of the conscious.

   b.   From the airy lightness of the forebrain to the earthy heaviness of the left midbrain via the fiery brightness of the backbrain and the watery dullness of the right midbrain.

 

14a.   From joy to pleasure via pride and love.

   b.   From truth to beauty via strength and goodness.

 

15a.   From woe to pain via humility and hate.

   b.   From illusion to ugliness via weakness and evil.

 

16a.   Qualities, whether negative or positive, are of the psyche in its fourfold manifestations.

   b.   Quantities, whether negative or positive, are of the brain in its fourfold manifestations.

 

17a.   From the woe of the negative superconscious to the pain of the negative unconscious via the humility of the negative subconscious and the hate of the negative conscious.

   b.   From the illusion of the negative forebrain to the ugliness of the negative left-midbrain via the weakness of the negative backbrain and the evil of the negative right-midbrain.

 

18a.   From the joy of the positive superconscious to the pleasure of the positive unconscious via the pride of the positive subconscious and the love of the positive conscious.

   b.   From the truth of the positive forebrain to the beauty of the positive left-midbrain via the strength of the positive backbrain and the goodness of the positive right-midbrain.

 

19a.   The negative psyche is alpha and therefore anterior to the positive psyche, which is omega.

   b.   The negative brain is alpha and therefore anterior to the positive brain, which is omega.

 

20a.   The psyche is composed of both elemental particles and elemental wavicles; elemental particles being negative and elemental wavicles ... positive.

   b.   The brain is composed of both molecular particles and molecular wavicles; molecular particles being negative and molecular wavicles ... positive.

 

21a.   From elemental photon particles/wavicles to elemental electron particles/wavicles via elemental proton particles/wavicles and elemental neutron particles/ wavicles.

   b.   From molecular electron particles/wavicles to molecular photon particles/wavicles via molecular neutron particles/wavicles and molecular proton particles/ wavicles.

 

22a.   The elemental/molecular particles derive their charges from wavicles in the cases of electrons and photons, which are subjective.

   b.   The elemental/molecular wavicles derive their charges from particles in the cases of protons and neutrons, which are objective.

 

23a.   Put differently, we could argue that when elements/molecules are subjective they are divine/ feminine, whereas elements/molecules with an objective charge will be diabolic/masculine.

   b.   Hence the feminine/divine, because subjective, nature of electrons and photons, as against the diabolic/masculine, because objective,  nature of protons and neutrons.

 

24a.   From the divine essence of photon wavicles to the feminine essence of electron wavicles via the diabolic essence of proton wavicles and the masculine essence of neutron wavicles.

   b.   From the divine appearance of photon particles to the feminine appearance of electron particles via the diabolic appearance of proton particles and the masculine appearance of neutron particles.

 

25a.   From the noumenal subjectivity (subjectivism) of the divine to the phenomenal subjectivity of the feminine via the noumenal objectivity (objectivism) of the diabolic and the phenomenal objectivity of the masculine.

   b.   From the stellar absolutism of noumenal subjectivity to the planetary ('planar') relativity of phenomenal subjectivity via the solar absolutism of noumenal objectivity and the lunar relativity of phenomenal objectivity.

 

26a.   From heavenly transcendentalism to worldly humanism via hellish fundamentalism and purgatorial nonconformism.

   b.   From stellar culture to planar nature via solar barbarism and lunar civilization.

 

27a.   From heaven to the world via hell and purgatory.

   b.   From the cosmos to the earth via the sun and the moon.

 

28a.   From the supernatural to the natural via the anti-supernatural and the antinatural.

   b.   From religion to economics via science and politics.

 

29a.   From the religious Holy Spirit to the economic Mother via the scientific Father and the political Son.

   b.   From devotion to art via ritual and ethics.

 

30a.   From art to architecture via music and literature.

   b.   From space to mass via time and volume.

 

31a.   Space stands to time as God to the Devil, or light to fire, whereas volume stands to mass as man to woman, or water to earth.

   b.   Blessed by space, we are cursed by time, freed by volume, and bound by mass.

 

32a.   Salvation is the blessing of inner space, or light, at the expense of inner mass, or darkness.

   b.   Damnation is the curse of outer time, or heat, at the expense of outer volume, or coldness.

 

33a.   Salvation is accordingly from the world to Heaven.

   b.   Damnation is accordingly from purgatory to Hell.

 

34a.   To be saved from the phenomenal subjectivity of the feminine for the noumenal subjectivity of the divine.

   b.   To be damned to the noumenal objectivity of the diabolic from the phenomenal objectivity of the masculine.

 

35a.   To be saved from will for spirit.

   b.   To be damned to soul from intellect.

 

36a.   Saved from the binding of instinctual humanism by the blessedness of spiritual transcendentalism.

   b.   Damned to the cursedness of emotional fundamentalism from the freedom of intellectual nonconformism.

 

37a.   Blessed are the peacemakers, for they shall see Heaven.

   b.   Cursed are the war makers, for they shall feel Hell.

 

38a.   Blessed are the True, for they shall see God.

   b.   Cursed are the Strong, for they shall feel the Devil.

 

39a.   Bound are the Beautiful ... to the deeds of the world.

   b.   Free are the Good ... to know the thoughts of purgatory.

 

40a.   Those who are bound to humanism will be saved by transcendentalism.

   b.   Those who are free in nonconformism will be damned by fundamentalism.

 

41a.   God saves those who, ever beautiful, are bound to the deeds of the world.

   b.   The Devil damns those who, ever good, are free in the thoughts of purgatory.

 

42a.   God can only save; for God is truth, and truth is blessed.

   b.   The Devil can only damn; for the Devil is strength, and strength is cursed.

 

43a.   God has no interest in the Good; only in the Beautiful.

   b.   The Devil has no interest in the Beautiful; only in the Good.

 

44a.   God can no more save the Devil, or the emotionally strong, than the Devil can damn God, or the spiritually true.

   b.   The Devil can no more damn God ... than God can save the Devil; strength and truth are incommensurable.

 

45a.   Saved to truth, one cannot be damned by strength.

   b.   Damned to strength, one cannot be saved by truth.

 

46a.   Antithetical to the god of truth is the antigod of illusion.

   b.   Antithetical to the devil of strength is the antidevil of weakness.

 

47a.   If God is the Holy Spirit, then the Antigod is Jehovah.

   b.   If the Devil is the Father, then the Antidevil is Satan.

 

48a.   Antithetical to the mother of beauty is the antimother of ugliness.

   b.   Antithetical to the son of goodness is the antison of evil.

 

49a.   If the Mother is the Blessed Virgin, then the Antimother is the Cursed Whore.

   b.   If the Son is Christ, then the Antison is the Antichrist.

 

50a.   If God is transcendentalist, then the Antigod is antitranscendentalist.

   b.   If the Devil is fundamentalist, then the Antidevil is antifundamentalist.

 

51a.   If the Mother is humanist, then the Antimother is antihumanist.

   b.   If the Son is nonconformist, then the Antison is antinonconformist.

 

52a.   If God is Taoist, then the Antigod is Judaic.

   b.   If the Devil is Mohammedan, then the Antidevil is despotic.

 

53a.   If the Mother is Catholic, then the Antimother is republican.

   b.   If the Son is Protestant, then the Antison is parliamentarian.

 

54a.   The heavenly spectrum is accordingly from illusion to truth, as from Judaism to Taoism.

   b.   The hellish spectrum is accordingly from weakness to strength, as from Despotism to Islam.

 

55a.   The worldly spectrum is accordingly from ugliness to beauty, as from Republicanism to Catholicism.

   b.   The purgatorial spectrum is accordingly from evil to goodness, as from Parliamentarianism to Nonconformism.

 

56a.   The quality of illusion is woe, whereas the quality of truth is joy.

   b.   The quality of weakness is humility, whereas the quality of strength is pride.

 

57a.   The quality of ugliness is pain, whereas the quality of beauty is pleasure.

   b.   The quality of evil is hate, whereas the quality of goodness is love.

 

58a.   Both illusion and truth have their basis in the forebrain, whereas both woe and joy have their basis in the superconscious.

   b.   Both weakness and strength have their basis in the backbrain, whereas both humility and pride have their basis in the subconscious.

 

59a.   Both ugliness and beauty have their basis in the left midbrain, whereas both pain and pleasure have their basis in the unconscious.

   b.   Both evil and goodness have their basis in the right midbrain, whereas both hate and love have their basis in the conscious.

 

60a.   Woe has its qualitative basis in elemental photon particles; joy has its qualitative basis in elemental photon wavicles.

   b.   Illusion has its quantitative basis in molecular photon particles; truth has its quantitative basis in molecular photon wavicles.

 

61a.   Humility has its qualitative basis in elemental proton particles; pride has its qualitative basis in elemental proton wavicles.

   b.   Weakness has its quantitative basis in molecular proton particles; strength has its quantitative basis in molecular proton wavicles.

 

62a.   Pain has its qualitative basis in elemental electron particles; pleasure has its qualitative basis in elemental electron wavicles.

   b.   Ugliness has its quantitative basis in molecular electron particles; beauty has its quantitative basis in molecular electron wavicles.

 

63a.   Hate has its qualitative basis in elemental neutron particles; love has its qualitative basis in elemental neutron wavicles.

   b.   Evil has its quantitative basis in molecular neutron particles; goodness has its quantitative basis in molecular neutron wavicles.

 

64a.   From photon idealism to electron realism via proton naturalism and neutron materialism.

   b.   From stellar photons to planar electrons via solar protons and lunar neutrons.

 

65a.   If elemental photon wavicles make for joy and molecular photon wavicles for truth, then elemental photon particles make for woe and molecular photon particles for illusion.

   b.   If elemental proton wavicles make for pride and molecular proton wavicles for strength, then elemental proton particles make for humility and molecular proton particles for weakness.

 

66a.   If elemental electron wavicles make for pleasure and molecular electron wavicles for beauty, then elemental electron particles make for pain and molecular electron particles for ugliness.

   b.   If elemental neutron wavicles make for love and molecular neutron wavicles for goodness, then elemental neutron particles make for hate and molecular neutron particles for evil.

 

67a.   The photon element (wavicle) of joy vis-à-vis the anti-photon element (particle) of woe.

   b.   The photon molecule (wavicle) of truth vis-à-vis the anti-photon molecule (particle) of illusion.

 

68a.   The proton element (wavicle) of pride vis-à-vis the anti-proton element (particle) of humility.

   b.   The proton molecule (wavicle) of strength vis-à-vis the anti-proton molecule (particle) of weakness.

 

69a.   The electron element (wavicle) of pleasure vis-à-vis the anti-electron element (particle) of pain.

   b.   The electron molecule (wavicle) of beauty vis-à-vis the anti-electron molecule (particle) of ugliness.

 

70a.   The neutron element (wavicle) of love vis-à-vis the anti-neutron element (particle) of hate.

   b.   The neutron molecule (wavicle) of goodness vis-à-vis the anti-neutron molecule (particle) of evil.

 

71a.   Elements (positive) and anti-elements (negative).

   b.   Molecules (positive) and anti-molecules (negative).

 

72a.   Superconscious and anti-superconscious vis-à-vis forebrain and anti-forebrain.

   b.   Subconscious and anti-subconscious vis-à-vis backbrain and anti-backbrain.

 

73a.   Unconscious and anti-unconscious vis-à-vis left midbrain and left anti-midbrain.

   b.   Conscious and anti-conscious vis-à-vis right midbrain and right anti-midbrain.

 

74a.   From the photon joy of truth to the electron pleasure of beauty via the proton pride of strength and the neutron love of goodness.

   b.   From the anti-photon woe of illusion to the anti-electron pain of ugliness via the anti-proton humility of weakness and the anti-neutron hate of evil.

 

75a.   Judaic anti-transcendentalism vis-à-vis Taoist transcendentalism.

   b.   Jehovah vis-à-vis the Holy Spirit.

 

76a.   Despotic anti-fundamentalism vis-à-vis Islamic fundamentalism.

   b.   Satan vis-à-vis the Father.

 

77a.   Republican anti-humanism vis-à-vis Catholic humanism.

   b.   The Cursed Whore vis-à-vis the Blessed Virgin.

 

78a.   Parliamentary anti-nonconformism vis-à-vis Protestant nonconformism.

   b.   The Antichrist vis-à-vis Christ.

 

79a.   Induction is a divine virtue; for it leads from the particular to the general, as from particles to wavicles.

   b.   Deduction is a diabolic vice; for its leads from the general to the particular, as from wavicles to particles.

 

80a.   Seduction is a female virtue; for its leads from the particular to the general, as from particles to wavicles.

   b.   Reduction is a male vice; for its leads from the general to the particular, as from wavicles to particles.

 

81a.   From the truth of transcendentalism to the beauty of humanism via the goodness of nonconformism and the strength of fundamentalism.

   b.   From the illusion of anti-transcendentalism to the ugliness of anti-humanism via the weakness of anti-fundamentalism and the evil of anti-nonconformism.

 

82a.   The Father, correlating with strength, is the 'God' of the upper class.

   b.   The Mother, correlating with beauty, is the 'God(dess)' of the lower class.

 

83a.   The Son, correlating with goodness, is the 'God' of the middle class.

   b.   The Holy Spirit, correlating with truth, is the God of the classless.

 

84a.   Both the Father and the Mother, as described above, are false gods, since neither strength nor beauty appertains to the divine.

   b.   The Son, as described above, is also a false god, since goodness does not appertain to the divine, whereas the Holy Spirit is the one true god ... inasmuch as truth, and truth alone, appertains to the divine.

 

85a.   Hence a society which values truth above all else, even to the exclusion of strength, will be classless.

   b.   In contrast to that society which, valuing strength above all else, even to the exclusion of truth, is upper class.

 

86a.   Hence a society which values beauty above all else, even to the exclusion of goodness, will be lower class.

   b.   In contrast to that society which, valuing goodness above all else, even to the exclusion of beauty, is middle class.

 

87a.   A society which values truth above all else is divine, centred in transcendentalism.

   b.   A society which values strength above all else is diabolic, rooted in fundamentalism.

 

88a.   A society which values beauty above all else is feminine, centred in humanism.

   b.   A society which values goodness above all else is masculine, rooted in nonconformism.

89a.   Classless societies are alone capable, in their transcendentalism, of furthering the truth of God ... the Holy Spirit.

   b.   Class-bound societies, whether fundamentalist, humanist, or nonconformist, are incapable of furthering the truth of God ... the Holy Spirit; for they are not centred/rooted in God but in something less.

 

90a.   The furthest removed from the truth of God ... the Holy Spirit ... are those societies rooted in strength, and hence the Devil.

  b.   For the Devil is that which, glorifying strength, is furthest removed from God, and hence the possibility of truth.

 

91a.   The nearest to the truth of God ... the Holy Spirit ... are those societies centred in beauty, and hence woman.

   b.   For woman is that which, embodying beauty, is nearest to God, and thus to the possibility of truth.

 

92a.   Further removed from the truth of God ... the Holy Spirit ... are those societies rooted in goodness, and hence man.

   b.   For man is that which, embodying goodness, is further removed (than woman) from God, and hence the possibility of truth.

 

93a.   Those who affirm strength are the enemies of God ... whether their symbol of this affirmation be the Father, Allah, or anything else.

   b.   Such men are fundamentalist, and they relate, consciously or unconsciously, to upper-class values.

 

94a.   Those who affirm beauty are friends of the world ... whether their symbol of this affirmation be the Blessed Virgin, Venus, or anything else.

   b.   Such men or, more usually, women are humanist, and they relate, consciously or unconsciously, to lower-class values.

 

95a.   Those who affirm goodness are the enemies of the world ... whether their symbol of this affirmation be the Son, Mohammed, or anything else.

   b.   Such men are nonconformist, and they relate, consciously or unconsciously, to middle-class values.

 

96a.   Those who affirm truth are the friends of God ... whether their symbol of this affirmation be the Holy Spirit, the Omega Point, or anything else.

   b.   Such people are transcendentalist, and they relate, consciously or unconsciously, to classless values.

 

97a.   The real enemy of truth is not beauty or goodness but strength, and consequently God need only fear the Devil.

   b.   The real enemy of beauty is not strength or truth but goodness, and consequently woman need only fear man.

 

98a.   God must accordingly fear the influence of the Devil which, under the banner of strength-affirming fundamentalism, opposes what is divine.

   b.   Woman must accordingly fear the influence of man who, under the banner of goodness-affirming nonconformism, opposes what is feminine.

 

99a.   To oppose the divine is to affirm fundamentalism at the expense of transcendentalism, and thus to champion strength at truth's expense.

   b.   To oppose the feminine is to affirm nonconformism at the expense of humanism, and thus to champion goodness at beauty's expense.

 

100a.   Ultimately the Devil can no more defeat God than man can defeat woman.

    b.   For strength is as ill-qualified to triumph over truth ... as goodness to undermine beauty.

 

101a.   All strength can do is to keep those who are strong from the joys of truth.

    b.   All goodness can do is to keep those who are good from the pleasures of beauty.

 

102a.   Conversely, all weakness can do is to keep those who are weak from the woes of illusion.

    b.   All evil can do is to keep those who are evil from the pains of ugliness.

 

103a.   Illusion is for the anti-transcendentalist classless of the Judaic Antigod.

    b.   Weakness is for the anti-fundamentalist upper class of the despotic Antidevil.

 

104a.   Ugliness is for the anti-humanist lower class of the republican Antivirgin.

    b.   Evil is for the anti-nonconformist middle class of the parliamentary Antichrist.

 

105a.   If positive transcendentalism is truthful, then negative transcendentalism is illusory - the difference between God and Antigod.

    b.   If positive fundamentalism is strong, then negative fundamentalism is weak - the difference between the Devil and the Antidevil.

 

106a.   If positive humanism is beautiful, then negative humanism is ugly - the difference between woman and antiwoman.

    b.   If positive nonconformism is good, then negative nonconformism is evil - the difference between man and antiman.

 

107a.   God (the Holy Spirit) is Taoist, but the Antigod (Jehovah) is Judaic.

    b.   The Devil (The Father) is Islamic, but the Antidevil (Satan) is despotic.

 

108a.   Woman (the Blessed Virgin) is Catholic, but the Antiwoman (the Cursed Whore) is republican.

    b.   Man (the Son) is Protestant, but the Antison (Antichrist) is parliamentary.

 

109a.   Because the divine can be either negative or positive, Antigod or God, peace can likewise be negative or positive, of photon particles or wavicles in space.

    b.   Because the diabolic can be either negative or positive, Antidevil or Devil, war can likewise be negative or positive, of proton particles or wavicles in time.

 

110a.   Because the feminine can be either negative or positive, antiwoman or woman, sex can likewise be negative or positive, of electron particles or wavicles in mass.

    b.   Because the masculine can be either negative or positive, antiman or man, sport can likewise be either negative or positive, of neutron particles or wavicles in volume.

 

111a.   If God is inner peace and the Devil ... inner war, then the Antigod is outer peace and the Antidevil ... outer war.

    b.   If man is inner sport and woman ... inner sex, then the antiman is outer sport and the antiwoman ... outer sex.

 

112a.   Inner peace is being in the space within; outer peace is antibeing in the antispace without.

    b.   Inner war is feeling in the time within; outer war is antifeeling in the time without.

 

113a.   Inner sex is doing in the mass within; outer sex is antidoing in the mass without.

    b.   Inner sport is knowing in the volume within; outer sport is antiknowing in the volume without.

 

114a.   Sex is the peace of the world, both inner and outer.

    b.   Sport is the war of purgatory, both inner and outer.

 

115a.   The humanism of sex vis-à-vis the transcendentalism of peace.

    b.   The puritanism of sport vis-à-vis the fundamentalism of war.

 

116a.   Sex is the darkness of phenomenal subjectivity; peace the light of noumenal subjectivity.

    b.   Sport is the coldness of phenomenal objectivity; war the heat of noumenal objectivity.

 

117a.   Better the unholy peace of Antigod than the holy war of the Devil.

    b.   For the holy war is still war, and thus fundamentally diabolic.

 

118a.   God is no more capable of war than the Devil of peace.

    b.   For God is light and the Devil ... fire.

 

119a.   God is no-less noumenally extreme than the Devil, but God's is an extremity of the left rather than the right.

    b.   Woman is no-less phenomenally moderate than man, but woman's is a moderation of the left rather than the right.

 

120a.   The extreme left of noumenal subjectivity vis-à-vis the extreme right of noumenal objectivity.

    b.   The moderate left of phenomenal subjectivity vis-à-vis the moderate right of phenomenal objectivity.

 

121a.   Peace, like God, is extreme left, whereas war, like the Devil, is extreme right.

    b.   Sex, like woman, is moderate left, whereas sport, like man, is moderate right.

 

122a.   Extreme left-wing transcendentalism vis-à-vis extreme right-wing fundamentalism.

    b.   Moderate left-wing humanism vis-à-vis moderate right-wing nonconformism.

 

123a.   Heaven is extreme left, whereas Hell is extreme right.

    b.   The world is moderate left, whereas purgatory is moderate right.

 

124a.   The salvation of the Moderate Left, or worldly, through the Extreme Left, or heavenly.

    b.   The damnation of the Moderate Right, or purgatorial, through the Extreme Right, or hellish.

 

125a.   The salvation of the world, or humanism, through God, or transcendentalism.

    b.   The damnation of purgatory, or nonconformism, through the Devil, or fundamentalism.

 

126a.   From phenomenal subjectivity to noumenal subjectivity - a progression from the Moderate Left to the Extreme Left, the bound star to the bound cross.

    b.   From phenomenal objectivity to noumenal objectivity - a progression from the Moderate Right to the Extreme Right, the free cross to the free star.

 

127a.   From the bound star of the world to the bound cross (supercross) of the heavenly Beyond.

    b.   From the free cross of purgatory to the free star (superstar) of the hellish Beyond.

 

128a.   From feminine inner darkness to divine inner light.

    b.   From masculine inner coldness to diabolic inner heat.

 

129a.   From Catholic humanism to Taoist transcendentalism.

    b.   From Protestant puritanism to Islamic fundamentalism.

 

130a.   Conversely, from the bound antistar of the antiworld to the bound anticross (super-anticross) of the heavenly Behind.

    b.   From the free anticross of antipurgatory to the free antistar (super-antistar) of the hellish Behind.

 

131a.   From feminine outer darkness to divine outer light.

    b.   From masculine outer coldness to diabolic outer heat.

 

132a.   From republican anti-humanism to communist (Marxist) anti-transcendentalism.

    b.   From parliamentary anti-nonconformism to fascist anti-fundamentalism.

 

133a.   Both Catholics and Protestants believe in a Beyond, but not in the same Beyond.

    b.   The Catholic Beyond ... of Taoist transcendentalism ... is actually a positive salvation; the Protestant Beyond ... of Islamic fundamentalism ... is effectively a positive damnation.

 

134a.   From beauty to truth in the case of Catholics.

    b.   From goodness to strength in the case of Protestants.

 

135a.   Both Republicans and Parliamentarians effectively believe in a Behind, but not in the same Behind.

    b.   The republican Behind ... of communist anti-transcendentalism ... is actually a negative salvation, the parliamentary Behind ... of fascist anti-fundamentalism ... is effectively a negative damnation.

 

136a.   From ugliness to illusion in the case of republicans.

    b.   From evil to weakness in the case of parliamentarians.

 

137a.   Both positive salvation and positive damnation in the transcendentalist and fundamentalist Beyonds are wavicle equivalents.

    b.   Both negative salvation and negative damnation in the anti-transcendentalist and anti-fundamentalist Behinds are particle equivalents.

 

138a.   There is thus a progression from electron wavicles to photon wavicles in the case of positive salvation, and from neutron wavicles to proton wavicles in the case of positive damnation.

    b.   There is thus a regression from electron particles to photon particles in the case of negative salvation, and from neutron particles to proton particles in the case of negative damnation.

 

139a.   We live in an age when the progressive options on salvation and damnation are more likely than the regressive ones.

    b.   Formerly, it was the regressive options which, with the threat of Communism/Fascism, seemed the more likely of the two.

 

140a.   Such progressive options on salvation and damnation take the form of political religion rather than political science.

    b.   For political religion is to religion what political science is to science - a transitional means to a more complete Beyond or Behind, depending on the case.

 

141a.   Fire and air both contain light, but the light of fire is outer, whereas the light of air is inner.

    b.   Firelight is the appearance of flame, whereas lightness is the essence of oxygen.

 

142a.   Earth and water both contain substance, but the substance of earth is outer, whereas the substance of water is inner.

    b.   Darkness is the appearance of earth, whereas coldness is the essence of water.

 

143a.   Substance is to a phenomenon what light is to a noumenon - its appearance/essence.

    b.   Whereas the appearance/essence of a phenomenon is tangible, the appearance/essence of a noumenon is intangible.

 

144a.   I can touch the substance of both earth and water, but I cannot touch the 'substance' of either fire or air.

    b.   For light can only be seen and lightness felt, not touched.

 

145a.   If I endeavour to touch fire I will be burnt by its essence, which is heat.

    b.   If I endeavour to touch air I will be cooled by its essence, which is lightness.

 

146a.   Being noumenal, both heat, the essence of fire, and lightness, the essence of air, are beyond the scope of tangible verification.

    b.   But I can feel both the essence of fire and the essence of air, whilst I can see the appearance of fire (flame) and the 'appearance' of air (light).

 

147a.   Were there no air I would not be able to see light, nor to feel lightness.

    b.   Were there no fire I would not be able to feel flame, nor to see firelight.

 

148a.   Firelight differs from light as the appearance of flame from the 'appearance' of air.

    b.   Heat differs from lightness as the essence of flame from the essence of air.

 

149a.   The appearance of flame is dark compared with the 'appearance' of air.

    b.   The essence of flame is heavy compared with the essence of air.

 

150a.   Dark and heavy, like earth and water, fire is no match for the light/lightness of air.

    b.   For air is the one element capable, in its durable transcendence, of taking one to God.

 

151a.   Borne on the lightness of air to the light of being, wherein the photon is at one-with-itself.

    b.   Carried on a joyful wave to the wisdom of truth, wherein the spirit is at peace-with-itself.

 

152a.   A peace that surpasses all understanding because it is not one-with-the-intellect but one-with-the-spirit.

    b.   The peace of a supreme being in the joyful beatitude of its spiritual transcendence.

 

153a.   A peace of space once removed from the sex of mass, twice removed from the sport of volume, and thrice removed from the war of time.

    b.   A being that has left not only will but intellect and soul behind in its spiritual wake, thereby becoming supreme.

 

154a.   Although closest in appearance to the Divine, the upper class are thrice removed from it in essence.

    b.   Although closer (compared to the lower class) in appearance to the Divine, the middle class are twice removed from it in essence.

 

155a.   Although the least close in appearance to the Divine, the lower class are only once removed from it in essence.

    b.   For the Divine is the noumenal subjectivity of a photon-wavicle transcendence, which is classless.

 

156a.   The upper class, being fundamentalist, are the class par excellence of the Devil, viz. war and time.

    b.   The middle class, being nonconformist, are the class par excellence of man, viz. sport and volume.

 

157a.   The lower class, being humanist, are the class par excellence of woman, viz. sex and mass.

    b.   The classless, being transcendentalist, are the People par excellence of God, viz. peace and space.

 

158a.   A divine world would be one in which only classlessness, relative to God, prevailed.

    b.   Such a divine world would be above the conflicting class interests of the Devil, man, and woman.

 

159a.   Neither the Father, the Son, nor the Mother ... would have any place in a divine world.

    b.   Only the Holy Spirit would prevail there, and prevail for all eternity ... of timeless, volumeless, massless space.

 

160a.   A divine world would be centred on the truth of peace and space.

    b.   Neither the strength of war and time, the goodness of sport and volume, nor the beauty of sex and mass would exist there.

 

161a.   The feeling of soul, the knowing of intellect, and the doing of will could have no place in Heaven.

    b.   For Heaven is the divine world, which is the being of spirit.

 

162a.   Such a being is transcendentalist, and contrasts absolutely with the feeling of soul, which is fundamentalist.

    b.   For the feeling of soul is the diabolic world, which is Hell.

 

163a.   Another way of describing Heaven is to speak of an ideal world, but such a description would be from a scientific rather than a religious point-of-view.

    b.   Likewise one could describe Hell as a naturalistic world, but such a description would be scientific rather than religious.

 

164a.   Doubtless, those who relate to God prefer the use of religious to scientific terminology.

    b.   Just as those who relate to the Devil prefer the use of scientific to religious terminology.

 

165a.   To describe scientific fundamentalism in terms of religious transcendentalism is the mark of a divine being, or god.

    b.   To describe religious transcendentalism in terms of scientific fundamentalism is the mark of a diabolic being or, rather, feeling - a devil.

 

166a.   As illogical for a truly religious person to describe scientific fundamentalism in terms of scientific terminology ... as for a genuinely scientific person to describe religious transcendentalism in terms of religious terminology.

    b.   A man of God would no more speak in terms of naturalism, materialism, realism, or idealism ... than a man of the Devil would speak in terms of Hell, purgatory, the world, or Heaven.

 

167a.   To speak of an ideal world is therefore to describe Heaven from a scientific, and hence fundamentalist or, more correctly, antifundamentalist point-of-view.

    b.   To speak of a divine world is therefore to describe Heaven from a religious, and hence transcendentalist, point-of-view.

 

168a.   To cross over from scientific to religious terminology, or vice versa, is the mark of the in-between phenomenality of both nonconformism and humanism.

    b.   Yet nonconformism, being political, will have a bias towards scientific terminology, whereas humanism, being economic, will have a bias towards religious terminology.

 

169a.   It nonetheless follows that nonconformism will prefer, when true to itself, to approach the noumenal extremes of science and religion from its own political point-of-view.

    b.   Nonconformism will therefore speak of authoritarianism in lieu of naturalism/hell on the one hand and of totalitarianism in lieu of idealism/heaven on the other hand.

 

170a.   Likewise, it should be emphasized that humanism, when true to itself, will prefer to approach the noumenal extremes of science and religion from its own economic point-of-view.

    b.   Thus it will speak of Fascism in lieu of naturalism/hell on the one hand and of Communism in lieu of idealism/heaven on the other hand.

 

171a.   Such specifically nonconformist and humanist terminology will reflect a necessarily partial and limited point-of-view ... relative to each of the phenomenal ideological positions in question.

    b.   Whereas use of either scientific or religious terminology by nonconformists and humanists will do greater justice to the noumenal ideological positions to which, alternatively or otherwise, they may pertain.

 

172a.   As unlikely for a genuine scientist, or man of the Devil, to regard either himself or, more correctly, his self as diabolic ... as for a genuine priest, or man of God, to regard his self as ideal.

    b.   The genuine scientist can no more face-up to his self from a religious point-of-view ... than the genuine priest can face-down to his self from a scientific point-of-view.

 

173a.   Scientists who can and do face-up to their emotional self from a religious point-of-view are more likely to be either nonconformist or humanist (though especially the latter) quasi-scientists than the genuine noumenally extreme article.

    b.   Priests who can and do face-down to their spiritual self from a scientific point-of-view are more likely to be humanist or nonconformist (though especially the latter) quasi-priests than the genuine noumenally extreme article.

 

174a.   In the case of quasi-scientists, a parliamentary or a republican bias ... as relative to nonconformist and humanist systems respectively.

    b.   In the case of quasi-priests, a Catholic or a Protestant bias ... as relative to humanist and nonconformist systems respectively.

 

175a.   The genuine scientist is more germane to fundamentalist systems than to other types of system.

    b.   The genuine priest is more germane to transcendentalist systems than to other types of system.

 

176a.   Conversely, the least genuine and/or most spurious scientist is likely to be found in transcendentalist systems.

    b.   While the least genuine and/or most spurious priest is likely to be found in fundamentalist systems.

 

177a.   Because fundamentalism can be either alpha or omega, despotic or clerical, it follows that the most spurious priest will be found in the former type of fundamentalist system.

    b.   Because transcendentalism can be either alpha or omega, lawful or spiritual, it follows that the most spurious scientist will be found in the latter type of transcendentalist system.

 

178a.   Hence the most spurious priest is likely to be found - if at all - within a despotic fundamentalist system.

    b.   While the most spurious scientist is likely to be found - if at all - within a spiritual transcendentalist system.

 

179a.   Priests within a clerical fundamentalist system are simply least genuine.

    b.   Scientists within a lawful transcendentalist system are likewise least genuine.

 

180a.   The most genuine priests will always be found within a spiritual transcendentalist system, like Taoism.

    b.   The most genuine scientists will always be found within a despotic fundamentalist system, like Fascism.

 

181a.   Taoists are one-with-God and therefore blessed.

    b.   Fascists are one- or, rather, many-with-the-Devil, and therefore cursed.

 

182a.   The genuine priest is a god incarnate.

    b.   The genuine scientist is a devil incarnate.

 

183a.   The spirit of religion sees the world in terms of the Father, the Mother, the Son, and the Holy Ghost.

    b.   The soul of science feels the world in terms of naturalism, realism, materialism, and idealism.

 

184a.   The intellect of politics knows the world in terms of authoritarianism, republicanism, liberalism, and totalitarianism.

    b.   The will of economics runs the world in terms of fascism, socialism, capitalism, and communism.

 

185a.   Light, the element of space, is the illusion/truth of religious transcendentalism.

    b.   Fire, the element of time, is the weakness/strength of scientific fundamentalism.

 

186a.   Water, the element of volume, is the evil/goodness of political nonconformism.

    b.   Earth, the element of mass, is the ugliness/beauty of economic humanism.

 

187a.   Faith stands to despair as joy to woe.

    b.   Confidence stands to anger as pride to humility.

 

188a.   Desire stands to revulsion as love to hate.

    b.   Hope stands to fear as pleasure to pain.

 

189a.   Faith through truth increases joy; joy through faith enhances metaphysical self.

    b.   Confidence through strength increases pride; pride through confidence enhances metaphysical not-self.

 

190a.   Desire through goodness increases love; love through desire enhances physical not-self.

    b.   Hope through beauty increases pleasure; pleasure through hope enhances physical self.

 

191a.   Despair through illusion increases woe; woe through despair diminishes metaphysical self.

    b.   Anger through weakness increases humiliation; humiliation through anger diminishes metaphysical not-self.

 

192a.   Revulsion through evil increases hate; hate through revulsion diminishes physical not-self.

    b.   Fear through ugliness increases pain; pain through fear diminishes physical self.

 

193a.   Faith is a quality of the photon-wavicle metaphysical self; despair a quality of the photon-particle metaphysical self.

    b.   Confidence is a quality of the proton-wavicle metaphysical not-self; anger a quality of the proton-particle metaphysical not-self.

 

194a.   Desire is a quality of the neutron-wavicle physical not-self; Revulsion a quality of the neutron-particle physical not-self.

    b.   Hope is a quality of the electron-wavicle physical self; fear a quality of the electron-particle physical self.

 

195a.   The metaphysical self is noumenal subjectivity, but the physical self is phenomenal subjectivity.

    b.   The metaphysical not-self is noumenal objectivity, but the physical not-self is phenomenal objectivity.

 

196a.   Faith is the wavicle blessing of joyful truth; despair the particle curse of woeful illusion.

    b.   Confidence is the wavicle blessing of proud strength; anger the particle curse of humiliating weakness.

 

197a.   Desire is the wavicle blessing of loving goodness; revulsion the particle curse of hateful evil.

    b.   Hope is the wavicle blessing of pleasurable beauty; fear the particle curse of painful ugliness.

 

198a.   The faith of God vis-à-vis the confidence of the Devil.

    b.   The desire of man vis-à-vis the hope of woman.

 

199a.   Conversely, the despair of Antigod vis-à-vis the anger of the Antidevil.

    b.   The revulsion of antiman vis-à-vis the fear of antiwoman.

 

200a.   The metaphysical self, being noumenally subjective, is divine, whereas the metaphysical not-self, being noumenally objective, is diabolic.

    b.   The physical self, being phenomenally subjective, is feminine, whereas the physical not-self, being phenomenally objective, is masculine.

 

201a.   The divine self of photon spirit vis-à-vis the diabolic not-self of proton soul.

    b.   The feminine self of electron will vis-à-vis the masculine not-self of neutron intellect.

 

202a.   Subjectivism of the self that, being divine, is at one with Heaven.

    b.   Subjectivity of the self that, being feminine, is at one with the world.

 

203a.   Objectivism of the not-self that, being diabolic, is at variance with Heaven, and therefore of Hell.

    b.   Objectivity of the not-self that, being masculine, is at variance with the world, and therefore of purgatory.

 

204a.   The world can pass beyond the feminine to the divine, and thus achieve noumenal salvation.

    b.   Yet purgatory cannot become divine, but either diabolic or feminine, depending on whether it is damned or achieves relative salvation in a worldly rebirth.

 

205a.   Thus salvation for the physical not-self lies in the physical self of worldly rebirth.

    b.   Whereas damnation for the physical not-self lies in the metaphysical not-self of diabolic death.

 

206a.   The metaphysical not-self cannot become the metaphysical self, any more than the Devil can become God.

    b.   All the metaphysical not-self can do, if positive, is devolve into the physical self of worldly rebirth and await the salvation to Eternal Life which follows from a mundane precondition.

 

207a.   The feminine/physical self of electron will is the death-in-life which can become the divine/metaphysical self of photon spirit, with Eternal Life.

    b.   The masculine/physical not-self of neutron intellect is the life-in-death which can become the diabolic/ metaphysical not-self of proton soul, with Eternal Death.

 

208a.   Compared to feminine subjectivity, masculine objectivity is a living death.

    b.   Compared to divine subjectivism, diabolic objectivism is Eternal Death.

 

209a.   Death-in-life is phenomenally subjective, whereas life-in-death is phenomenally objective.

    b.   Eternal Life is noumenally subjective, whereas Eternal Death is noumenally objective.

 

210a.   Re-birth comes when the masculine lion lies down with the feminine lamb, becoming one-with-the-world.

    b.   Re-death, so to speak, comes when the masculine lion, in rejecting the world, is overtaken by the Devil, becoming indistinguishable from Hell.

 

211a.   Nonconformism either embraces humanism or slides towards fundamentalism, wherein it is damned.

    b.   For nonconformism cannot be saved from the fate that awaits it ... in the event of its rejecting the world.

 

212a.   The Second Coming can only save the world, and hence humanism, from itself to the heaven of airy transcendentalism.

    b.   The Devil can only damn purgatory, and hence nonconformism, from itself to the hell of fiery fundamentalism.

 

213a.   Heaven is a photon light of blessed being.

    b.   Hell is a proton heat of cursed feeling.

 

214a.   Purgatory is a neutron coldness of abstract knowing.

    b.   The world is an electron darkness of concrete doing.

 

215a.   Salvation is from concrete doing to blessed being, as from phenomenal subjectivity to noumenal subjectivism.

    b.   Damnation is from abstract knowing to cursed feeling, as from phenomenal objectivity to noumenal objectivism.

 

216a.   Strictly speaking, being, feeling, knowing, and doing are not religious but scientific or, rather, philosophic terms.

    b.   Likewise, spirit, soul, intellect, and will are less religious than philosophic terms.

 

217a.   Being stands to spirit as Heaven to the Holy Spirit.

    b.   Feeling stands to soul as Hell to the Father.

 

218a.   Knowing stands to intellect as Purgatory to the Son.

    b.   Doing stands to will as the World to the Mother.

 

219a.   No less than Heaven is the context in which the Holy Spirit manifests itself, so being is the context in which spirit becomes manifest.

    b.   No less than Hell is the context in which the Father manifests Himself, so feeling is the context in which soul becomes manifest.

 

220a.   No less than Purgatory is the context in which the Son manifests Himself, so knowing is the context in which intellect becomes manifest.

    b.   No less than the World is the context in which the Mother manifests Herself, so doing is the context in which will becomes manifest.

 

221a.   God created religion, but the Devil created science.

    b.   Man created politics, but woman created economics.

 

222a.   As foolish to believe that God created the world as ... that woman created God.

    b.   As foolish to believe that the Devil created purgatory as ... that man created the Devil.

 

223a.   Idealism stands to transcendentalism as being to Heaven.

    b.   Naturalism stands to fundamentalism as feeling to Hell.

 

224a.   Materialism stands to puritanism as knowing to purgatory.

    b.   Realism stands to humanism as doing to the world.

 

225a.   To speak of communist idealism, but of Taoist transcendentalism.

    b.   To speak of fascist naturalism, but of Islamic fundamentalism.

 

226a.   To speak of parliamentary materialism, but of Protestant nonconformism.

    b.   To speak of republican realism, but of Catholic humanism.

 

227a.   To speak of being and spirit in connection with communist idealism, but of Heaven and the Holy Spirit in connection with Taoist transcendentalism.

    b.   To speak of feeling and soul in connection with fascist naturalism, but of Hell and the Father in connection with Islamic fundamentalism.

 

228a.   To speak of knowing and intellect in connection with parliamentary materialism, but of Purgatory and the Son in connection with Protestant nonconformism.

    b.   To speak of doing and will in connection with republican realism, but of the World and the Mother in connection with Catholic humanism.

 

229a.   Hence a kind of photon-particle/wavicle distinction between idealism and transcendentalism.

    b.   Hence a kind of proton-particle/wavicle distinction between naturalism and fundamentalism.

 

230a.   Hence a kind of neutron-particle/wavicle distinction between materialism and nonconformism.

    b.   Hence a kind of electron-particle/wavicle distinction between realism and humanism.

 

231a.   If, through idealism, heavenly philosophy embraces being and spirit, heavenly religion embraces Heaven and the Holy Spirit through transcendentalism.

    b.   If, through naturalism, hellish philosophy embraces feeling and soul, hellish religion embraces Hell and the Father through fundamentalism.

 

232a.   If, through materialism, purgatorial philosophy embraces knowing and intellect, purgatorial religion embraces Purgatory and the Son through nonconformism.

    b.   If, through realism, worldly philosophy embraces doing and will, worldly religion embraces the World and the Mother through humanism.

 

233a.   In contrast to the transcendentalism of heavenly religion and the idealism of heavenly philosophy, heavenly science embraces chemistry through photons.

    b.   In contrast to the fundamentalism of hellish religion and the naturalism of hellish philosophy, hellish science embraces physics through protons.

 

234a.   In contrast to the nonconformism of purgatorial religion and the materialism of purgatorial philosophy, purgatorial science embraces technology through neutrons.

    b.   In contrast to the humanism of worldly religion and the realism of worldly philosophy, worldly science embraces biology through electrons.

 

235a.   Heavenly science, philosophy, and religion are concerned with truth.

    b.   Hellish science, philosophy, and religion are concerned with strength.

 

236a.   Purgatorial science, philosophy, and religion are concerned with goodness.

    b.   Worldly science, philosophy, and religion are concerned with beauty.

 

237a.   Religion approaches truth, strength, goodness, and beauty from within - through subjective experience.

    b.   Science approaches truth, strength, goodness, and beauty from without - through objective experiment.

 

238a.   Philosophy approaches truth, strength, goodness, and beauty from the intermediate realm of a mind given to intellectual exposition.

    b.   Natural law, which stands to science, philosophy, and religion as 'Mother Nature' to a solar-lunar-stellar trinity, approaches truth, strength, goodness, and beauty from the mundane realm of a will given to evidential acquisition.

 

239a.   Science speaks less in terms of being, feeling, knowing, and doing than of ... space, time, volume, and mass.

    b.   Likewise, science speaks less in terms of spirit, soul, intellect, and will than of ... cosmos, sun, moon, and the earth.

 

240a.   Where photons are concerned, space is the context in which the stellar cosmos manifests itself.

    b.   Where protons are concerned, time is the context in which the solar sun manifests itself.

 

241a.   Where neutrons are concerned, volume is the context in which the lunar moon manifests itself.

    b.   Where electrons are concerned, mass is the context in which the planar (planetary) earth manifests itself.

 

242a.   Space stands to the cosmos as being to spirit, or Heaven to the Holy Spirit.

    b.   Time stands to the sun as feeling to soul, or Hell to the Father.

 

243a.   Volume stands to the moon as knowing to intellect, or Purgatory to the Son.

    b.   Mass stands to the earth as doing to will, or the World to the Mother.

 

244a.   Air is no-less a precondition of the inner light of spirit than fire is a precondition of the outer heat of soul.

    b.   For air stands to spirit as Heaven to the Holy Spirit, whereas fire stands to soul as Hell to the Father.

 

245a.   Heaven is the context of air in which the Holy Spirit of inner light is made manifest.

    b.   Hell is the context of fire in which the soul of outer heat is made manifest.

 

246a.   Heaven is no more the inner light of the Holy Spirit ... than Hell is the outer heat of the Father.

   b.   The Holy Spirit is no more the context of air ... than the Father is the context of fire.

 

247a.   The Holy Spirit is not commensurate with the Clear light of the Void, but only with the Clear Light.

    b.   The Clear Light of the Void is not commensurate with the Holy Spirit, but only with the Holy Spirit of Heaven.

 

248a.   For Heaven/the Void is the context of air/space in which the Holy Spirit/Clear Light manifests itself.

    b.   Heaven/the Void is the truth/illusion in which the joy/woe of the Holy Spirit/Clear Light is made manifest.

 

249a.   Faith in the truth leads to the joy of blessed salvation.

    b.   For faith is acceptance of the correct means to a divine end.

 

250a.   Acceptance of air as the correct means to the divine end of a joyful transcendence ... is faith in the truth.

    b.   For the truth is heavenly, and heaven is the medium in which the joy of Holy Spirit comes to pass.

 

251a.   Where there is a Holy Spirit, there is also an Unholy Spirit, or Antispirit.

    b.   This Unholy Spirit is not the Devil but Jehovah, the primal spirit of the cosmos.

 

252a.   Wherever there is a Holy Soul, there is also an Unholy Soul, or Antisoul.

    b.   This Unholy Soul is not the Father but Satan, the primal soul of the sun.

 

253a.   Wherever there is a Holy Intellect, there is also an Unholy Intellect, or Anti-intellect.

    b.   This Unholy Intellect is not the Son but the Antichrist, the primal intellect of the moon.

 

254a.   Wherever there is a Holy Will, there is also an Unholy Will, or Antiwill

    b.   This Unholy Will is not the Mother but the Antimother, the primal will of the earth.

 

255a.   Hence where there is Taoism, there is Communism.

    b.   For Taoism stands to Communism as the Holy Spirit to the Unholy Spirit, or as photon-wavicle transcendentalism to photon-particle Idealism.

 

256a.   Hence where there is Mohammedanism, there is Fascism.

    b.   For Mohammedanism stands to Fascism as the Holy Soul to the Unholy Soul, or as proton-wavicle fundamentalism to proton-particle naturalism.

 

257a.   Hence where there is Protestantism, there is Parliamentarianism.

    b.   For Protestantism stands to Parliamentarianism as the Holy Intellect to the Unholy Intellect, or as neutron-wavicle nonconformism to neutron-particle materialism.

 

258a.   Hence where there is Catholicism, there is Republicanism.

    b.   For Catholicism stands to Republicanism as the Holy Will to the Unholy Will, or as electron-wavicle humanism to electron-particle realism.

 

259a.   The Holy Spirit is the essence of ultimate heaven (air), the Unholy Spirit ... the essence of primal heaven (space).

    b.   The Holy Soul is the essence of ultimate hell (fire), the Unholy Soul the essence of primal hell (time).

 

260a.   The Holy Intellect is the essence of ultimate purgatory (water), the Unholy Intellect the essence of primal purgatory (volume).

    b.   The Holy Will is the essence of the ultimate world (earth), the Unholy Will the essence of the primal world (mass).

 

261a.   The essence of Holy Spirit is inner light; the essence of Unholy Spirit is outer light.

    b.   The essence of Holy Soul is inner heat; the essence of Unholy Soul is outer heat.

 

262a.   The essence of Holy Intellect is inner coldness; the essence of Unholy Intellect is outer coldness.

    b.   The essence of Holy Will is inner darkness; the essence of Unholy Will is outer darkness.

 

263a.   To see within is holy, but to see without is unholy.

   b.   To feel within is holy, but to feel without is unholy.

 

264a.   To think within is holy, but to think without is unholy.

   b.   To act within is holy, but to act without is unholy.

 

265a.   Where the Holy God perceives within ... through meditation, the Unholy God perceives without ... through sight.

    b.   Where the Holy Devil feels within ... through emotion, the Unholy Devil feels without ... through sensation.

 

266a.   Where the holy man thinks within ... through prayer, the unholy man thinks without ... through speech.

    b.   Where the holy woman acts within ... through grace, the unholy woman acts without ... through style.

 

267a.   The Holy God apperceives joy through truth, whereas the Unholy God perceives woe through illusion.

    b.   The Holy Devil feels pride through strength, whereas the Unholy Devil feels humility, if not humiliation, through weakness.

 

268a.   The holy man thinks love through goodness, whereas the unholy man thinks hate through evil.

    b.   The holy woman acts pleasure through beauty, whereas the unholy woman acts pain through ugliness.

 

269a.   Joy through air as against woe through space.

    b.   Pride through fire as against humility through time.

 

270a.   Love through water as against hate through volume.

    b.   Pleasure through earth as against pain through mass.

 

271a.   Joy is the essence of Holy Spirit; air the essence of Heaven.

    b.   Woe is the essence of Unholy Spirit; space the essence of the cosmos.

 

272a.   Pride is the essence of Holy Soul; fire the essence of Hell.

    b.   Humility is the essence of Unholy Soul; time the essence of the sun.

 

273a.   Love is the essence of Holy Intellect; water the essence of purgatory.

    b.   Hate is the essence of Unholy Intellect; volume the essence of the moon.

 

274a.   Pleasure is the essence of Holy Will; earth the essence of the world.

    b.   Pain is the essence of Unholy Will; mass the essence of the earth.

 

275a.   Space being the essence of the cosmos, the cosmos is the appearance of space.

    b.   Time being the essence of the sun, the sun is the appearance of time.

 

276a.   Volume being the essence of the moon, the moon is the appearance of volume.

    b.   Mass being the essence of the earth, the earth is the appearance of mass.

 

277a.   Air being the essence of Heaven, Heaven is the appearance of air.

    b.   Fire being the essence of Hell, Hell is the appearance of fire.

 

278a.   Water being the essence of purgatory, purgatory is the appearance of water.

    b.   Earth being the essence of the world, the world is the appearance of earth.

 

279a.   The essence of air being lightness, the appearance of air is light.

    b.   The essence of fire being hotness, the appearance of fire is brightness.

 

280a.   The essence of water being coldness, the appearance of water is dullness.

    b.   The essence of earth being heaviness, the appearance of earth is darkness.

 

281a.   Joy being the essence of God, the appearance of God is truth.

    b.   Pride being the essence of the Devil, the appearance of the Devil is strength.

 

282a.   Love being the essence of man, the appearance of man is goodness.

    b.   Pleasure being the essence of woman, the appearance of woman is beauty.

 

283a.   Conversely, woe being the essence of Antigod, the appearance of Antigod is illusion.

    b.   Humility being the essence of the Antidevil, the appearance of the Antidevil is weakness.

 

284a.   Hate being the essence of antiman, the appearance of antiman is evil.

    b.   Pain being the essence of antiwoman, the appearance of antiwoman is ugliness.

 

285a.   Jazz music stands to rock music as transcendentalism to fundamentalism.

    b.   Hence transcendentalist jazz vis-à-vis fundamentalist rock.

 

286a.   Classical music stands to romantic music as humanism to puritanism.

    b.   Hence humanist classical vis-à-vis puritan romantic.

 

287a.   Jazz is the music of air, and hence of wind.

    b.   Rock is the music of fire, and hence of drums.

 

288a.   Romantic is the music of water, and hence of keyboards.

    b.   Classical is the music of earth, and hence of strings.

 

289a.   The electronic avant-garde is an extreme branch of the romantic, and hence of musical nonconformism.

    b.   The electronic avant-garde stands to electric pop as Nazism to Fascism, or boiling water to fire.

 

290a.   Where jazz is the music of God, blues is a music of the Antigod.

    b.   Where rock is the music of the Devil, pop is a music of the Antidevil.

 

291a.   Where romantic is the music of man, the avant-garde is a music of the antiman (both relatively and absolutely).

    b.   Where classical is the music of woman, folk is a music of the antiwoman (both relatively and absolutely).

 

292a.   Hence blues stands to jazz as woe to joy, or space to heaven.

   b.   Hence pop stands to rock as humility to pride, or time to hell.

 

293a.   Hence the avant-garde stands to romantic as hate to love, or volume to purgatory.

    b.   Hence folk stands to classical as pain to pleasure, or mass to the world.

 

294a.   Therefore to distinguish between the unholy spirit of blues, as of Communism, and the holy spirit of jazz, as of Taoism.

    b.   Therefore to distinguish between the unholy soul of pop, as of Fascism, and the holy soul of rock, as of Mohammedanism.

 

295a.   Therefore to distinguish between the unholy intellect of the avant-garde, as of parliamentarianism, and the holy intellect of romantic, as of Protestantism.

    b.   Therefore to distinguish between the unholy will of folk, as of republicanism, and the holy will of classical, as of Catholicism.

 

296a.   The pitch of jazz as against the rhythm of rock.

    b.   The harmony of classical as against the melody of romantic.

 

297a.   The antipitch of blues as against the antirhythm of pop.

    b.   The antiharmony of folk as against the antimelody of the avant-garde.

 

298a.   The photon-particle antipitch of blues vis-à-vis the photon-wavicle pitch of jazz.

    b.   The proton-particle antirhythm of pop vis-à-vis the proton-wavicle rhythm of rock.

 

299a.   The neutron-particle antimelody of the avant-garde vis-à-vis the neutron-wavicle melody of romantic.

    b.   The electron-particle antiharmony of folk vis-à-vis the electron-wavicle harmony of classical.

 

300a.   Blues wailing vis-à-vis jazz blowing.

    b.   Pop singing vis-à-vis rock drumming.

 

301a.   Avant-garde staccato vis-à-vis romantic legato.

    b.   Folk strumming vis-à-vis classical bowing.

 

302a.   The salvation of the classical world in the jazz heaven.

    b.   The damnation of the avant-garde purgatory in the pop hell.

 

303a.   From electron-wavicle harmony to photon-wavicle pitch.

    b.   From neutron-particle melody to proton-particle rhythm.

 

304a.   God is a joy of the inner light, the cosmos a woe of the outer light.

    b.   Heaven is a truth of the air, space an illusion of the sky.

 

305a.   The Devil is a pride of the inner heat, the sun a humility, if not humiliation, of the outer heat.

    b.   Hell is a strength of the fire, time a weakness of the flame.

 

306a.   Man is a love of the inner coldness, the moon a hatred of the outer coldness.

    b.   Purgatory is a goodness of the water, volume an evil of the frost.

 

307a.   Woman is a pleasure of the inner darkness, the earth a pain of the outer darkness.

    b.   The world is a beauty of the earth, mass an ugliness of the soil.

 

308a.   To shine inwardly in Heaven, but outwardly in space.

    b.   To burn inwardly in Hell, but outwardly in time.

 

309a.   To freeze inwardly in purgatory, but outwardly in volume.

    b.   To fade inwardly in the world, but outwardly in mass.

 

310a.   God shines in Heaven no less than joy in truth, the inner light in air, and spirit in transcendentalism.

    b.   The Devil burns in Hell no less than pride in strength, the inner heat in fire, and soul in fundamentalism.

 

311a.   Man freezes in purgatory no less than love in goodness, the inner coldness in water, and intellect in puritanism.

    b.   Woman fades in the world no less than pleasure in beauty, the inner darkness in earth, and will in humanism.

 

312a.   The cosmos shines in space no less than woe in illusion, the outer light in sky, and being in idealism.

    b.   The sun burns in time no less than humiliation in weakness, the outer heat in flame, and feeling in naturalism.

 

313a.   The moon freezes in volume no less than hate in evil, the outer coldness in frost, and knowing in materialism.

    b.   The earth fades in mass no less than ugliness in pain, the outer darkness in soil, and doing in realism.

 

314a.   The idealism of being as against the transcendentalism of God (the Holy Spirit).

    b.   The naturalism of feeling as against the fundamentalism of the Devil.

 

315a.   The materialism of knowing as against the nonconformism of man.

    b.   The realism of doing as against the humanism of woman.

 

316a.   The space of the cosmos as against the Heaven of the Holy Spirit.

    b.   The time of the sun as against the Hell of the Father.

 

317a.   The volume of the moon as against the Purgatory of the Son.

    b.   The mass of the earth as against the World of the Mother.

 

318a.   Being and God are as antithetical as the cosmos and the Holy Spirit, or idealism and transcendentalism.

    b.   Feeling and the Devil are as antithetical as time and the Father, or naturalism and fundamentalism.

 

319a.   Knowing and man are as antithetical as volume and the Son, or materialism and nonconformism.

    b.   Doing and woman are as antithetical as mass and the Mother, or realism and humanism.

 

320a.   Being is to scientific idealism what God is to religious transcendentalism - the essence of photons.

    b.   The cosmos has a photon-particle essence, God (the Holy Spirit) a photon-wavicle essence.

 

321a.   Feeling is to scientific naturalism what the Devil is to religious fundamentalism - the essence of protons.

    b.   The sun has a proton-particle essence, the Devil a proton-wavicle essence.

 

322a.   Knowing is to scientific materialism what man is to religious nonconformism - the essence of neutrons.

    b.   The moon has a neutron-particle essence, the son a neutron-wavicle essence.

 

323a.   Doing is to scientific realism what woman is to religious humanism - the essence of electrons.

    b.   The earth has an electron-particle essence, the Mother an electron-wavicle essence.

 

324a.   The light of the cosmos as against the spirit of God.

    b.   The heat of the sun as against the soul of the Devil.

 

325a.   The coldness of the moon as against the intellect of man.

    b.   The darkness of the earth as against the will of woman.

 

326a.   Light, being stellar, can only be experienced objectively.

    b.   Spirit, being divine, can only be experienced subjectively.

 

327a.   Heat, being solar, can only be experienced objectively.

    b.   Soul, being diabolic, can only be experienced subjectively.

 

328a.   Coldness, being lunar, can only be experienced objectively.

    b.   Intellect, being masculine, can only be experienced subjectively.

 

329a.   Darkness, being planar, can only be experienced objectively.

    b.   Will, being feminine, can only be experienced subjectively.

 

330a.   A scientific/religious struggle between light and spirit, objective photons and subjective photons.

    b.   A scientific/religious struggle between heat and soul, objective protons and subjective protons.

 

331a.   A scientific/religious struggle between coldness and intellect, objective neutrons and subjective neutrons.

    b.   A scientific/religious struggle between darkness and will, objective electrons and subjective electrons.

 

332a.   The 'objective' of religion is to advance the wavicle at the expense of the particle.

    b.   The objective of science is to advance the particle at the expense of the wavicle.

 

333a.   Religion seeks to understand the elements subjectively, as spirit, soul, intellect, and will.

    b.   Science seeks to understand the elements objectively, as air, fire, water, and earth.

 

334a.   Religion takes over from where science leaves off, for religion is subjective and science ... objective.

    b.   Religion reaches its peak in the omega, science was at its peak in the alpha.

 

335a.   Religion that hasn't come into its subjective own is quasi-scientific.

    b.   Science that is no longer objectively true to itself is quasi-religious.

 

336a.   All primitive religion is quasi-scientific.

    b.   All advanced science is quasi-religious.

 

337a.   The former is more 'physical' than metaphysical.

    b.   The latter is more 'metaphysical' than physical.

 

338a.   Primitive religion, based on worship of a creator deity, is in the shadow of science, and hence the light.

    b.   Advanced science, focusing on investigations of minute particles and wavicles, is in the shadow of religion, and hence the spirit.

 

339a.   In the case of primitive religion, the subjective is bent towards and subordinated to the objective, viz. a 'physical' deity.

    b.   In the case of advanced science, the objective is bent towards and subordinated to the subjective, viz. a 'metaphysical' element.

 

340a.   It would be wrong to suppose, however, that primitive religion is morally inferior to advanced science.

    b.   Even when quasi-scientific, religion is still fundamentally subjective, just as science remains fundamentally objective when quasi-religious.

 

341a.   Genuine religion can only be born once genuine science dies.

    b.   Hence the birth of metaphysics depends upon the death of physics.

 

342a.   A society that is free from physics will have the eternity of metaphysical religion.

    b.   A society in the grip of physics will have no time for metaphysical religion.

 

343a.   Genuine religion, which is metaphysical, will have noumenal subjectivity at its core.

    b.   Genuine science, which is physical, will have noumenal objectivity at its core.

 

344a.   False religion, which is chemical/physical, will be compromised by noumenal objectivity, and thus have noumenal subjectivity at its periphery.

    b.   False science, which is 'metaphysical', will be compromised by noumenal subjectivity, and thus have noumenal objectivity at its periphery.

 

345a.   When religion is absolute it is noumenally subjective, and hence metaphysical.

    b.   When science is absolute it is noumenally objective, and hence physical.

 

346a.   When religion is relative (not false), it is phenomenally subjective, and hence aesthetic.

    b.   When science is relative (not false), it is phenomenally objective, and hence technological.

 

347a.   Hence where relative religion emphasizes self-realization through art for the Few (artists), it implies worship of art by the Many (public).

    b.   Hence where relative science implies self-denial through technology by the Few (technocrats), it implies the use of technology by the Many (clients).

 

348a.   Art is a phenomenal manifestation of relative religion that serves the self-realizing purposes of the Few.

    b.   Technology is a phenomenal manifestation of relative science that serves the practical purposes of the Many.

 

349a.   Art stands to technology as humanism to materialism.

    b.   Religion stands to science as transcendentalism to naturalism.

 

350a.   As a phenomenal manifestation of relative religion, art can have no place in the noumenal subjectivity, through spirit, of absolute religion.

    b.   As a phenomenal manifestation of relative science, technology can have no place in the noumenal objectivity, through heat, of absolute science.

 

351a.   When religion is false it panders to light as opposed to spirit.

    b.   When science is false it panders to soul as opposed to heat.

 

352a.   Hence the term 'Clear Light of the Void' is germane to a false, or quasi-scientific, approach to religion.

    b.   Hence a term like 'soul' is germane to a false, or quasi-religious, approach to science.

 

353a.   Light is objective, and hence external, whereas spirit is subjective, and hence internal.

    b.   Soul is subjective, and hence internal, whereas heat is objective, and hence external.

 

354a.   The term 'inner light' for spirit is as paradoxical as would be the term 'outer spirit' for light.

    b.   The term 'inner heat' for soul is as paradoxical as would be the term 'outer soul' for heat.

 

355a.   The genuine religious person will refrain from using scientific terms religiously.

    b.   The genuine scientific person will refrain from using religious terms scientifically.

 

356a.   Spirit is One with God, no less than soul is One with the Devil.

    b.   Light is one with the cosmos, no less than heat is one with the sun.

 

357a.   Similarly, will is one with woman, no less than intellect (mind) is one with man.

    b.   Darkness is one with the earth, no less than coldness is one with the moon.

 

358a.   Heaven is no more external to God than space is internal to Him.

    b.   Heaven is the inner air, and space the outer void.

 

359a.   Hell is no more external to the Devil than time is internal to Him.

    b.   Hell is the inner fire, and time the outer flame.

 

360a.   The world is no more external to woman than mass is internal to her.

    b.   The world is the inner earth (womb), and mass the outer substance (flesh).

 

361a.   Purgatory is no more external to man than volume is internal to him.

    b.   Purgatory is the inner water (mind), and volume the outer fluid (ink).

 

362a.   Light travels through the outer void ... of space, but spirit reposes in the inner air ... of heaven.

    b.   Heat travels through the outer flame ... of time, but soul reposes in the inner fire ... of hell.

 

363a.   Darkness courses through the outer substance ... of mass, but will reposes in the inner earth ... of the world.

    b.   Coldness courses through the outer fluid ... of volume, but intellect reposes in the inner water ... of purgatory.

 

364a.   To distinguish between human beings, who are idealist, and human gods, who are transcendentalist.

    b.   To distinguish between human feelings, who are naturalist, and human devils, who are fundamentalist.

 

365a.   To distinguish between human doings, who are realist, and human sinners, who are humanist.

    b.   To distinguish between human knowings, who are materialist, and human saints, who are nonconformist.

 

366a.   Hence an objective/subjective distinction between human beings (photon particles) and human gods (photon wavicles).

    b.   Hence an objective/subjective distinction between human feelings (proton particles) and human devils (proton wavicles).

 

367a.   Hence an objective/subjective distinction between human doings (electron particles) and human sinners (electron wavicles).

    b.   Hence an objective/subjective distinction between human knowings (neutron particles) and human saints (neutron wavicles).

 

368a.   Whereas a human being is bound to be Communist, a human god is free to be Taoist.

    b.   Whereas a human feeling is bound to be Fascist, a human devil is free to be Islamic.

 

369a.   Whereas a human doing is bound to be republican, a human sinner is free to be Catholic.

    b.   Whereas a human knowing is bound to be parliamentary, a human saint is free to be Protestant.

 

370a.   The beings and feelings of Communism and Fascism vis-à-vis the gods and devils of Taoism and Mohammedanism.

    b.   The doings and knowings of Republicanism and Parliamentarianism vis-à-vis the sinners and saints of Catholicism and Protestantism.

 

371a.   Sinners can become gods no less than saints ... devils.

    b.   Doings can become beings no less than knowings ... feelings.

 

372a.   The salvation of Catholic sinners into Taoist gods.

    b.   The damnation of Protestant saints into Islamic devils.

 

373a.   The evolution of republican doings into Marxist beings.

    b.   The devolution of liberal knowings into fascist feelings.

 

374a.   The cosmos begins in light and ends in space.

    b.   God begins in air and ends in spirit.

 

375a.   The sun begins in heat and ends in time.

    b.   The Devil begins in fire and ends in soul.

 

376a.   The world begins in darkness and ends in mass.

    b.   Woman begins in earth and ends in will.

 

377a.   The moon begins in coldness and ends in volume.

    b.   Man begins in water and ends in Intellect.

 

378a.   The cosmos is that which, ending in space, shines outwardly, whereas God is that which, beginning in air, shines inwardly.

    b.   The sun is that which, ending in time, burns outwardly, whereas the Devil is that which, beginning in fire, burns inwardly.

 

379a.   The world is that which, ending in mass, fades outwardly, whereas woman is that which, beginning in earth, fades inwardly.

    b.   The moon is that which, ending in volume, freezes outwardly, whereas man is that which, beginning in water, freezes inwardly.

 

380a.   Light is not the external manifestation of God, but that which, being stellar, stands in an antithetical relationship to spirit.

    b.   Heat is not the external manifestation of the Devil, but that which, being solar, stands in an antithetical relationship to soul.

 

381a.   Darkness is not the external manifestation of woman, but that which, being planar, stands in an antithetical relationship to will.

    b.   Coldness is not the external manifestation of man, but that which, being lunar, stands in an antithetical relationship to intellect.

 

382a.   Enlightenment begins where sight ends.

    b.   For enlightenment is the spark of the spirit, whereas sight is the light of the senses.

 

383a.   As illogical to pray or meditate with one's eyes open ... as to stare with them closed.

    b.   Religion closes the eyes and opens the spirit; science closes the spirit and opens the eyes.

 

384a.   One can no more see spirit than meditate light; spirit is as much beyond sight ... as light is beneath meditation.

    b.   Therefore one can no more delineate God than experience the cosmos.

 

385a.   Cosmic consciousness is consciousness that focuses, in astronomical vein, upon the cosmos.

    b.   Divine consciousness is consciousness that focuses, in meditative vein, upon the spirit.

 

386a.   The 'essence', or internal manifestation, of light is negative spirit, or electricity.

    b.   Electricity is a reactive particle.

 

387a.   The 'appearance', or external manifestation, of spirit is inner light, or air.

    b.   Air is an attractive wavicle.

 

388a.   As impossible to delineate air ... as to experience (with impunity) electricity.

    b.   Air can only be experienced ... through spirit, and electricity seen ... through light.