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--vis the transcendentalism of peace.

b. The puritanism of sport vis--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--vis the extreme right of noumenal objectivity.

b. The moderate left of phenomenal subjectivity vis--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--vis extreme right-wing fundamentalism.

b. Moderate left-wing humanism vis--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--vis the confidence of the Devil.

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


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

b. The revulsion of antiman vis--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.