401a. Light is the appearance of electricity, which shines in the void ... of space.

b. Spirit is the essence of air which shines in the plenum ... of Heaven.


402a. Where there is no air there can be no spirit, and consequently no God where Heaven is not!

b. Where there is no electricity there can be no light, and consequently no cosmos where space is not!


403a. Heaven is not in space, and neither therefore is God.

b. Space is not in Heaven, and neither therefore is the cosmos.


404a. God has His throne in Heaven, which is to say, as spirit (consciousness) in air.

b. The cosmos has its throne in space, which is to say, as light (electricity) in the void.


405a. The Clear Light of the Void is as far removed from God as ... the Holy Spirit of Heaven from the cosmos.

b. The Clear Light is at variance with the Void, but the Holy Spirit is at one with Heaven.


406a. What began in space will end in the cosmos.

b. What began in Heaven will end in God.


407a. Light begins in the cosmos and ends in the world.

b. Spirit begins in the world and ends in the Beyond.

408a. The Unholy Spirit of light shines outwardly, in space.

b. The Holy Spirit of God shines inwardly, in the air.


409a. The more we have to do with light, whether cosmic or electric, the less we can have to do with God.

b. Spirit thrives where light is not and fades under pressure of it.


410a. There is no greater danger to life than that which, as light, eclipses the spirit.

b. To live in the limelight is to die to the spirit, though the limelight is itself a kind of living death.


411a. Stars shed light because they have no spirit.

b. Space is a vacuum because it has no air.


412a. The pursuit of fame is the worst form of self-denial.

b. Those who achieve fame become as stars, shedding light upon the world.


413a. The light of stars, which is fame, blinds men to their own spirit, thereby binding them to illusion.

b. Illusion is the light of fame.


414a. He who seeks truth within his self must close his eyes to the illusion of fame.

b. He who achieves true religion, which is experience of God, will have no illusion about the scientific basis of fame.


415a. Until the Unholy Spirit of electricity is behind him, man will not enter into the 'Kingdom of God'.

b. Until men are free from the light, they will not see the spirit in all its inner glory.


416a. To die to the light, in order to be reborn into the spirit.

b. Those who do not seek freedom from the light remain enslaved to it.


417a. Those who gain freedom from the light become bound to the spirit.

b. To be bound to the self, as opposed to remaining enslaved to the other.


418a. Freedom is a struggle against enslavement to the other, which paves the way for binding to the self.

b. I am not free until I have rejected the other; I am not bound to the self until I have rejected freedom.


419a. Light is the other which wages war against the spirit of self.

b. When the spirit of self is free to be bound to itself, it achieves peace.


420a. Peace is the end of all spiritual striving, the opposite of war.

b. In peace, the spirit is saved for itself and delivered from the light of war.


421a. The light of war lives under the shadow of death.

b. The spirit of peace lives in the Life Eternal.


422a. Man is by nature closer to the spirit than to the light.

b. Woman is by nature closer to the light than to the spirit.


423a. Yet neither the light nor the spirit are truly of man or woman.

b. For they are more of the Cosmos and God respectively, and are therefore divine - the former negatively and the latter positively.


424a. The diabolic begins where the divine ends - in the heat and soul of autocracy.

b. Hence heat and soul are to the diabolic what light and spirit are to the divine - its negative and positive poles.


425a. The scientific theocracy (idealism) of the cosmos, as against the religious theocracy (transcendentalism) of the spirit.

b. The scientific autocracy (naturalism) of the sun, as against the religious autocracy (fundamentalism) of the soul.


426a. The scientific democracy (materialism) of the moon, as against the religious democracy (nonconformism) of the intellect.

b. The scientific bureaucracy (realism) of the earth, as against the religious bureaucracy (humanism) of the will.


427a. The masculine begins where the diabolic ends - in the coldness and intellect of democracy.

b. Hence coldness and intellect are to the masculine what heat and soul are to the diabolic - its negative and positive poles.


428a. The feminine begins where the masculine ends - in the darkness and will of bureaucracy.

b. Hence darkness and will are to the feminine what coldness and intellect are to the masculine - its negative and positive poles.


429a. The particle-based noumenal subjectivity of light vis--vis the wavicle-centred noumenal subjectivity of spirit.

b. The particle-based noumenal objectivity of heat vis--vis the wavicle-centred noumenal objectivity of soul.


430a. The particle-based phenomenal objectivity of coldness vis--vis the wavicle-centred phenomenal objectivity of intellect.

b. The particle-based phenomenal subjectivity of darkness vis--vis the wavicle-centred phenomenal subjectivity of will.


431a. Darkness is no less contrary to light ... than will to spirit.

b. Coldness is no less contrary to heat ... than intellect to soul.


432a. To fall from light to darkness, and to rise from will to spirit.

b. To fall from heat to coldness, and to rise from intellect to soul.


433a. To devolve from the cosmos to the earth, and to evolve from the world to Heaven.

b. To devolve from the sun to the moon, and to evolve from purgatory to Hell.


434a. The devolutionary regression from the cosmos to the earth, as from space to mass, and the evolutionary progression from the world to Heaven, as from woman to God.

b. The devolutionary progression from the sun to the moon, as from time to volume, and the evolutionary regression from purgatory to Hell, as from man to the Devil.


435a. To devolve regressively from dance to sex, and to evolve progressively from fiction to philosophy.

b. To devolve progressively from war to sport, and to evolve regressively from poetry to drama.


436a. Dance stands to philosophy as illusion to truth.

b. War stands to drama as weakness to strength.


437a. Sport stands to poetry as evil to goodness.

b. Sex stands to fiction as ugliness to beauty.


438a. To dance, as light in space, but to philosophize, as spirit in air.

b. To wage war, as heat in time, but to dramatize, as soul in fire.


439a. To play sport, as coldness in volume, but to poeticize, as intellect in water.

b. To have sex, as darkness in mass, but to fictionalize, as will in earth.


440a. The scientifically-minded person dances, wages war, plays sport, and has sex ... according to his prevailing bent.

b. The religiously-minded person fictionalizes, poeticizes, dramatizes, or philosophizes ... according to his prevailing bent.


441a. Dance is an idealist vice, philosophy a transcendentalist virtue.

b. War is a naturalist vice, drama a fundamentalist virtue.


442a. Sport is a materialist vice, poetry a nonconformist virtue.

b. Sex is a realist vice, fiction a humanist virtue.


443a. Likewise, in relation to the Arts generally, dance is an idealist vice, but the concerto and drawing are transcendentalist virtues.

b. War is a naturalist vice, but opera and painting are fundamentalist virtues.


444a. Sport is a materialist vice, but chamber music and busts are nonconformist virtues.

b. Sex is a realist vice, but the symphony and figure sculpture are humanist virtues.


445a. Dance stands to sex as light to darkness, or space to mass, whereas sculpture stands to art as will to spirit, or beauty to truth.

b. War stands to sport as heat to coldness, or time to volume, whereas literature stands to music as intellect to soul, or goodness to strength.


446a. Thus, broadly, art is no-less antithetical to dance ... than sculpture to sex.

b. Thus, broadly, music is no-less antithetical to war ... than literature to sport.


447a. The dancer is one with the light ... of movement, whereas the artist is one with the spirit ... of truth.

b. The warrior is one with the heat ... of battle, whereas the musician is one with the soul ... of strength.


448a. The sportsman is one with the coldness ... of competition, whereas the writer is one with the mind ... of goodness.

b. The lover is one with the darkness ... of flesh, whereas the sculptor is one with the will ... of beauty.


449a. The artist is essentially a transcendentalist, whereas the musician is essentially a fundamentalist.

b. The dancer is basically an idealist, whereas the warrior is basically a naturalist.


450a. The writer is essentially a nonconformist, whereas the sculptor is essentially a humanist.

b. The sportsman is basically a materialist, whereas the lover is basically a realist.


451a. To devolve regressively from dance to sex, and to evolve progressively from sculpture to art.

b. To devolve progressively from war to sport, and to evolve regressively from literature to music.


452a. To devolve regressively is a fall, whereas to devolve progressively is a rise.

b. To evolve regressively is to suffer damnation, whereas to evolve progressively is to achieve salvation.


453a. To fall from dance to sex, but to rise from war to sport.

b. To suffer damnation from literature to music, but to achieve salvation from sculpture to art.


454a. From the truths of philosophy to the fictions of literature via the illusions of drama and the facts of poetry.

b. From the spiritual to the instinctual via the emotional and the intellectual.


455a. When philosophy is literary, it is essayistic; when philosophy is religious, it is aphoristic.

b. When philosophy is most true to itself, it is metaphysical; when philosophy is least true to itself, it is merely physical.


456a. Metaphysical philosophy is no more a branch of science ... than physics is a branch of religion.

b. Yet metaphysics is the most fundamental branch of religion.


457a. From being transcendentalist in literature, philosophy becomes fundamentalist in religion.

b. Hence the distinction between essayistic and aphoristic philosophy is effectively of literary omega and religious alpha.


458a. Metaphysical philosophy is the alpha of religion, theosophy its omega, and theology its middle ground.

b. The ethical theology of Christ, as opposed to the ritualistic philosophy of the Father and the devotional theosophy of the Holy Spirit.


459a. Sexology stands to theology as the Mother to the Son.

b. For sexology is the aesthetics of the world and it contrasts, as woman to man, with the theological ethics of purgatory.


460a. Ethics is concerned with how best to deal with the sexological world from the standpoint of nonconformist purgatory.

b. How best to philosophize or theosophize are less concerns of theology ... than of philosophy and theosophy respectively.


461a. In philosophy, one theorizes about God; in theosophy, one practices being God.

b. In theology, one theorizes about the world from the standpoint of purgatory; in sexology, one practices being at one with the world.


462a. Protestant theology rejects the world, and hence sexual aesthetics.

b. Catholic sexology embraces the world, and hence its aesthetics of sex.


463a. Rejecting the world, Protestant theology commits nonconformist hubris against it.

b. Embracing the world, Catholic sexology affirms the humanist rights of the Mother, and hence by implication of women generally.


464a. The rejection of the world by the world leads to Heaven.

b. The rejection of the world by purgatory can only lead to Hell.


465a. If the world is to achieve theosophical salvation, it will have to reject its own sexological humanism.

b. Such a denial of the will paves the way for affirmation of the spirit, and hence theosophical transcendentalism.


466a. If purgatory is to suffer philosophical damnation, it will have to reject its own theological nonconformism.

b. Such a denial of the intellect paves the way for affirmation of the soul, and hence metaphysical fundamentalism.


467a. There is no sense in which denial of the theological intellect paves the way for theosophical salvation.

b. For even if purgatory wished to avoid metaphysical damnation, it would not be able to affirm the will, and hence the world, having once rejected the intellect.


468a. Having traditionally denied the will from the standpoint of its own theological nonconformism, it would serve purgatory no good to affirm sexological humanism in the face of those who were then denying it from within the world itself.

b. Those who rejected the world ... in favour of the theological purgatory ... are predestined for metaphysical damnation.


469a. Metaphysics stands to theosophy as Hell to Heaven.

b. Physics stands to chemistry as the sun to the cosmos.


470a. Sexology stands to theology as the world to purgatory.

b. Biology stands to technology as the earth to the moon.


471a. Metaphysics is to religion what physics is to science - namely its diabolic soul.

b. Theosophy is to religion what chemistry is to science - namely its divine spirit.


472a. Sexology is to religion what biology is to science - namely its feminine will.

b. Theology is to religion what technology is to science - namely its masculine intellect.


473a. Theosophy is of the Holy Spirit, and chemistry of the Antispirit (Jehovah).

b. Metaphysics is of the Father, and physics of the Antifather (Satan).


474a. Sexology is of the Mother, and biology of the Antimother.

b. Theology is of the Son, and technology of the Antichrist.


475a. The transcendentalism of theosophy vis--vis the idealism of chemistry.

b. The fundamentalism of metaphysics vis--vis the naturalism of physics.


476a. The humanism of sexology vis--vis the realism of biology.

b. The nonconformism of theology vis--vis the materialism of technology.


477a. From chemical idealism to biological realism via physical naturalism and technological materialism.

b. From sexological humanism to theosophical transcendentalism via theological nonconformism and metaphysical fundamentalism.


478a. To devolve from the idealism of light to the realism of darkness via the naturalism of heat and the materialism of coldness.

b. To evolve from the humanism of will to the transcendentalism of spirit via the puritanism of mind (intellect) and the fundamentalism of soul.


479a. Jazz is essentially and primarily wind, whereas pop is essentially and primarily vocals.

b. Classical is essentially and primarily strings, whereas romantic is essentially and primarily keyboards.


480a. Pop stands to jazz as the Devil to God, whereas romantic stands to classical as man to woman.

b. For pop is the music of fire-breathing devils and jazz the music of air-blowing gods, whereas romantic is the music of water-churning men and classical the music of earth-turning women.


481a. Although usually making use of it, jazz transcends percussion as wind transcends drums, whereas pop is fundamentally dependent on percussion, since one-with-the-fiery-beat.

b. Both classical and romantic are beneath percussion in the fundamentalist and transcendentalist senses in which it applies to pop and jazz.


482a. Conductors are to classical and romantic what drummers are to pop and jazz - except that they function at a transcendentalist and/or fundamentalist remove from the actual performance.

b. This is because neither God nor the Devil is an integral part of classical and romantic, and its soul, or interpretation, must therefore reside beyond the realm of actual performance, inspiring it from without.


483a. With classical music, the conductor functions as God, whereas with romantic music ... the conductor is akin to the Devil.

b. This is because the world, being classical, affirms the transcendentalism of God, whereas purgatory, being romantic, affirms the fundamentalism of the Devil.


484a. The classical conductor is akin to a photon ... shedding light.

b. The romantic conductor is akin to a proton ... burning bright.


485a. The photon is the true nucleus of the atom.

b. The proton is only the nucleus of the atom conceived from a Western point-of-view.


486a. Western civilization has its starting-point in the sun, and hence the proton.

b. Eastern civilization has its starting-point in the central star of the Galaxy, and hence the photon.


487a. Western civilization is rooted not in space but in time, and thereby affirms a diabolic foundation.

b. Eastern civilization, being rooted in space rather than in time, affirms a divine foundation.


488a. The sun is akin to a proton revolving around the centre of the Galaxy.

b. The earth is akin to an electron revolving around the sun.


489a. The moon is akin to a neutron revolving around the earth.

b. Thus the moon and the earth together revolve around something which in turn revolves around something greater than itself.


490a. The nearest human equivalent to this is to be found in the ordering of society in such a way that a child revolves around its mother, who in turn revolves around her husband, whose status is akin to the sun revolving around the central star of the Galaxy, which has its familial parallel in the role of the so-called godfather, who in some sense is revolved around by the father.

b. Yet such an ordering would be on a particle, and hence secular, basis, with, for instance, communist, fascist, parliamentary, and republican parallels, as one descended from 'godfather' to father, child, and mother.


491a. It would therefore be fundamentally immoral rather than moral, and not something of which the Church could approve.

b. For the Church in some sense establishes sexual relations between men and women on a wavicle, and hence religious, basis, which rather confirms the male progenitor's status, following procreation, to be akin to the Father rather than (as would otherwise be the case) to the Antifather (and hence Satan).


492a. Sanctified by the Church, the male progenitor-to-be is confirmed in the 'Christian' fatherhood (of proton wavicles), and thus elevated beyond the heathen fatherhood that would otherwise attend a secular marriage or, indeed, procreation outside of marriage.

b. Such a heathen fatherhood is Satanic by dint of having a diabolic correlation (in proton particles) which parallels the sun in its scientific naturalism.


493a. Thus while religious marriage sanctifies procreation by elevating the father-to-be to the fundamentalist status of the Father, secular marriage keeps him on the satanic level of a diabolic naturalism.

b. Such a level would exist more absolutely for procreation outside of marriage, wherein one is dealing with bastards and bitches as offspring of the Antifather, or negative Devil.


494a. Sex outside of marriage that does not result in procreation remains affiliated to the moon, and hence to the Antichrist, as far as the male is concerned.

b. Such sex is effectively pre-adult, or juvenile, to the extent that it accords with the materialism of neutron particles, and is accordingly barren.


495a. The masculine becomes diabolic, following procreation, whether negatively or positively, with regard to secular or religious parenthood.

b. Such diabolism is at the furthest possible remove from salvation, which is a divine achievement.


496a. God-the-Father is the god of fathers who were married in church, whereas the Antifather is the antigod of fathers whose marriage (if at all) was secular.

b. God-the-Son is the god of sons who are virgins, whereas the Antichrist is the antigod of sons who have sex before marriage.


497a. Goddess-the-Mother is the goddess of mothers who were married in church, whereas the Antimother is the antigoddess of mothers whose marriage (if at all) was secular.

b. God-the-Holy-Spirit is the god of daughters who are virgins, whereas the Antispirit is the antigod of daughters who have sex before marriage.


498a. The sins/graces of the Antifather/Father are visited upon their respective sons.

b. The sins/graces of the Antimother/Mother are visited upon their respective daughters.


499a. Married women are akin to electrons bound to proton autocracies, whether negative or positive.

b. Marriage is incompatible with freedom from autocratic power, and is thus a reflection of worldly subjection.


500a. A woman is not truly liberated until she is free from marital subjection.

b. Likewise, the People are not truly liberated until they are free from political subjection.