1. NEGATIVE/POSITIVE ORDERS OF MEDITATION. Distinguish carefully between the negative meditation of sensuality (eyes) and the positive meditation of sensibility (lungs), as one would distinguish the Clear Light of the Inner Void from the Holy Spirit of Inner Heaven.
2. FALSE UNITY. Negative meditation is often advanced on the basis of establishing unity between the elemental photon wavicles of the objective noumenal not-self (eyes) and the elemental photon particles of the Cosmos, thereby bringing the alpha-least mode of primal doing into harmony with the alpha-most mode of primal doing. Ultimately, however, this can only fail from a religious or, rather, pseudo-religious point-of-view, since anything approximating to an accommodation of the objective noumenal not-self with the Cosmos would be scientific and not religious, which is to say of astronomy rather than meditation.
3. TRUE UNITY. In this respect, negative meditation is the opposite of positive meditation, which seeks to establish unity between the elemental photino wavicles of the subjective noumenal self (lungs) and the breath, thereby bringing the conscious self to the divine salvation of the omega-most mode of supreme being.
4. PSEUDO-RELIGIOUS 'BOVARYIZATION' OF IDEALISM. In reality, one should distinguish between the scientific idealism of the alpha-most mode of primal doing, which brings the objective noumenal not-self to an accommodation with the cosmos/light on the basis of an optical vacuum appertaining to the backbrain, and the religious idealism of the alpha-least mode of primal doing, which brings the objective noumenal not-self to an accommodation with the cosmos/light on the basis of an aural vacuum appertaining to the subconscious, thereby 'bovaryizing' idealism from a pseudo-religious point-of-view, the view, more usually, of audible chanting.
5. OTHER 'BOVARYIZATIONS' OF IDEALISM. Besides the aural 'bovaryization' of the objective noumenal not-self (eyes) in a deference, via the subconscious, to the ears, there is its tactile 'bovaryization' through the right midbrain in a deference to the flesh (political) and its lingual 'bovaryization' through the unconscious in a deference to the tongue (economics), the former affiliated to molecular photon particles and the latter to molecular photon wavicles, so that the senses of touch and taste are being idealistically embraced. Hence the addition of political and economic forms of idealism to the scientific and religious forms of idealism of the backbrain and the subconscious respectively, the former directly availing of optical vacuity in an unequivocally objective stance, such as astronomy and the worse forms of Zen, but the latter paying deference to the ears via the rather more subjective medium of the subconscious.
6. 'BOVARYIZATIONS' OF TRANSCENDENTALISM. Just as one can distinguish the 'bovaryizations' of idealism through an old brain/mind deference to senses other than the eyes from the per se context of the objective noumenal not-self, so the 'bovaryizations' of transcendentalism can be distinguished from the per se context of the subjective noumenal self through a new brain/mind deference to sensibilities other than the lungs, viz. to the heart via the forebrain in the case of the omega-least mode of supreme being, viz. singing; to the womb via the left midbrain in the case of the omega-less (relative to least) mode of supreme being, viz. kissing; and to the brain via the conscious in the omega-more (relative to most) mode of supreme being, viz. sniffing.