501a. Subjects are no-less bound to autocratic power than married women.

b. A free, or republican, society will not be one to impede the liberation of women from marital enslavement. Rather, it will encourage and further such liberation.

 

502a. People's republics are akin to free electrons, and are accordingly feminist and socialist.

b. Until the People are free ... from proton and/or neutron power, they cannot be true to themselves and able, thereafter, to achieve liberation from themselves ... in God.

 

503a. Deliverance from the electron self of phenomenal subjectivity is only possible through God (the Second Coming), and presupposes the democratic assumption of religious sovereignty.

b. Such an assumption is equivalent to a transmutation from electron subjectivity to photon subjectivity (subjectivism), and will only be desirable to a people well acquainted with electron wavicles.

 

504a. Electron wavicles are the traditional preserve of Catholicism, and it is from Catholicism and kindred religions that the will to salvation (in photon wavicles) becomes manifest.

b. Thus will the 'inner light' of the Holy Spirit eclipse the world, with its electron darkness.

 

505a. Social Transcendentalism is a bridge between the world and Heaven, a bridge leading from the feminine to the Divine.

b. Social Transcendentalism is thus the opposite of Transcendental Socialism, or Marxism, which leads from Communism to the world.

 

506a. The world is neither transcendentally Socialist nor socially Transcendentalist, but socialist.

b. Socialism is the electron darkness which paves the way for the 'inner light' of transcendentalism.

 

507a. The effective enemy of transcendentalism is not humanism, nor even fundamentalism, but nonconformism.

b. Nonconformism blocks the way to transcendentalism by seducing the world, and hence the People, with promises of material gain.

 

508a. Not until nonconformism is neutralized by fundamentalism ... will the humanist world be free to turn its attention towards transcendentalism, and thus God.

b. The Devil may therefore be regarded as indirectly serving God's cause ... by neutralizing purgatory.

 

509a. So long as the middle class are free to oppress and seduce the lower class, the latter will not achieve classless salvation.

b. So long as cultural and philosophical 'excellence' is monopolized by the middle class, the lower class will not have access to the higher culture and philosophy of classless leaders.

 

510a. In any ultimate sense, culture is the preserve of the divine classless, whether alpha or omega, idealist or transcendentalist.

b. The opposite of culture is not civilization but nature, and nature is generally the preserve of the mundane lower class, whether realist (and negative) or humanist (and positive).

 

511a. The chief enemy of nature is civilization, and civilization, whether materialist (and negative) or nonconformist (and positive), is generally the preserve of the urban(e) bourgeoisie.

b. The opposite of civilization is not nature but barbarism, and barbarism is generally the preserve of the diabolic upper class, whether naturalist (and negative) or fundamentalist (and positive).

 

512a. Both Judaism and Taoism are cultured - the former negatively ... vis--vis the Antigod and the latter positively ... vis--vis God.

b. Both Despotism and Islam are barbarous - the former negatively vis--vis the Antidevil and the latter positively vis--vis the Devil.

 

513a. Both Parliamentarianism and Protestantism are civilized - the former negatively ... vis--vis the Antichrist and the latter positively ... vis--vis Christ.

b. Both Republicanism and Catholicism are natural - the former negatively ... vis--vis the Antivirgin and the latter positively ... vis--vis the Virgin.

 

514a. It could be said, over-and-above obviously pedantic distinctions, that whereas culture is essentially religious, nature is essentially economic.

b. Likewise, it could be said that whereas civilization is essentially political, barbarism is essentially scientific.

 

515a. Hence the religious essence of Judaism and Taoism as opposed to the economic essence of Republicanism and Catholicism.

b. Hence, too, the political essence of Parliamentarianism and Nonconformism as opposed to the scientific essence of Despotism and Mohammedanism.

 

516a. God is by nature a religious entity, and the Devil a scientific one.

b. Man is by nature a political animal, and woman an economic one.

 

517a. The cultural essence of light/air as opposed to the natural essence of darkness/earth.

b. The civilized essence of coldness/water as opposed to the barbarous essence of heat/fire.

 

518a. Hence the religious significance of light/air as against the scientific significance of heat/fire.

b. Hence the political significance of coldness/water as against the economic significance of darkness/earth.

 

519a. Negative nature has to do with natural law (worldly determinism) and negative culture with supernatural law (heavenly determinism).

b. Negative civilization has to do with antinatural law (purgatorial determinism) and negative barbarism with anti-supernatural law (or hellish determinism).

 

520a. Positive nature has to do with natural lawlessness (worldly freedom) and positive culture with supernatural lawlessness (heavenly freedom).

b. Positive civilization has to do with antinatural lawlessness (purgatorial freedom), and positive barbarism with anti-supernatural lawlessness (hellish freedom).

 

521a. The law, whether ecclesiastical (heavenly), criminal (hellish), civil (purgatorial), or natural (worldly), is the determinism that inheres to the particle aspect of any given element, be it photon, proton, neutron, or electron.

b. The lawless, whether heavenly (ecclesiastical), hellish (criminal), purgatorial (civil), or worldly (natural), is the freedom that inheres to the wavicle aspect of any given element, be it photon, proton, neutron, or electron.

 

522a. Freedom on any given level, whether religious, scientific, political, or economic, is from particle determinism.

b. For particle determinism is that which, accruing to the alpha as opposed to the omega of things, binds men to law, and thus suffering.

 

523a. Whether the law be supernatural and religious, anti-supernatural and scientific, antinatural and political, or natural and economic, the negative consequence of enslavement to particle determinism is always the same; all that differs is the form.

b. Only in the lawlessness of wavicle freedom can man know joy or pride or love or pleasure, depending on the type of lawlessness in question, be it religious, scientific, political, or economic.

 

524a. The woe of supernatural determinism vis--vis the joy of supernatural freedom.

b. The humility of anti-supernatural determinism vis--vis the pride of anti-supernatural freedom.

 

525a. The hate of antinatural determinism vis--vis the love of antinatural freedom.

b. The pain of natural determinism vis--vis the pleasure of natural freedom.

 

526a. Where photon wavicles preponderate over particles, there will be more culture than religion; for culture is the essence of religion.

b. Where, conversely, photon particles predominate over wavicles, there will be more religion than culture; for religion is the appearance of culture.

 

527a. Where proton wavicles preponderate over particles, there will be more barbarism than science; for barbarism is the essence of science.

b. Where, conversely, proton particles predominate over wavicles, there will be more science than barbarism; for science is the appearance of barbarism.

 

528a. Where neutron wavicles preponderate over particles, there will be more civilization than politics; for civilization is the essence of politics.

b. Where, conversely, neutron particles predominate over wavicles, there will be more politics than civilization; for politics is the appearance of civilization.

 

529a. Where electron wavicles preponderate over particles, there will be more nature than economics; for nature is the essence of economics.

b. Where, conversely, electron particles predominate over wavicles, there will be more economics than nature; for economics is the appearance of nature.

 

530a. Wavicle freedom from particle determinism on the photon spectrum of light/spirit is essentially cultural freedom from religion.

b. Wavicle freedom from particle determinism on the proton spectrum of heat/soul is essentially barbarous freedom from science.

 

531a. Wavicle freedom from particle determinism on the neutron spectrum of coldness/intellect is essentially civilized freedom from politics.

b. Wavicle freedom from particle determinism on the electron spectrum of darkness/will is essentially natural freedom from economics.

 

532a. To be transcendentally free from the Idealism of Judaic religion in Taoist culture.

b. To be fundamentally free from the naturalism of despotic science in Islamic barbarism.

 

533a. To be puritanically free from the materialism of parliamentary politics in Protestant civilization.

b. To be humanistically free from the realism of republican economics in Catholic nature.

 

534a. If one is free, it is because one is Taoist, Islamic, Protestant, or Catholic.

b. If one is not free, it is because one is Judaic, despotic, parliamentary, or republican.

 

535a. Relative to particle determinism, wavicle freedom is a kind of salvation.

b. Relative to wavicle freedom, particle determinism is a kind of damnation.

 

536a. The Saved are blessed by the wavicle essence of a freedom beyond particle appearances.

b. The Damned are cursed by the particle appearance of a determinism beneath wavicle essence.

 

537a. Saved from the curse of Judaic law (religion) by the blessing of Taoist freedom (culture).

b. Saved from the curse of despotic law (science) by the blessing of Islamic freedom (barbarism).

 

538a. Saved from the curse of parliamentary law (politics) by the blessing of Protestant freedom (civilization).

b. Saved from the curse of republican law (economics) by the blessing of Catholic freedom (nature).

 

539a. Culture liberates the heavenly from the clutches of (supernatural) religion.

b. Barbarism liberates the hellish from the clutches of (anti-supernatural) science.

 

540a. Civilization liberates the purgatorial from the clutches of (antinatural) politics.

b. Nature liberates the worldly from the clutches of (natural) economics.

 

541a. Liberation from religious slavery in the name of the Holy Spirit.

b. Liberation from scientific slavery in the name of the Father.

 

542a. Liberation from political slavery in the name of the Son.

b. Liberation from economic slavery in the name of the Mother.

 

543a. It is not enough, however, to be liberated from lower forms of tyranny.

b. Even the Liberated must be liberated from their lower freedoms, in order that they may experience the ultimate liberation of the Holy Spirit.

 

544a. For the ultimate struggle is not against tyranny, but against lower forms of liberation.

b. Ultimately, the ultimate struggle is waged in the name of the Holy Spirit against the Mother, the Son, and the Father.

 

545a. For that which is not cultural and heavenly, but natural and worldly, civilized and purgatorial, or barbarous and hellish, is not ultimate but relative to lower forms of liberation.

b. Such forms, while they may persist for a time, cannot last for ever; for they are not centred in the spirit.

 

546a. Even the soul ... of barbarous liberation ... cannot last for ever, but must eventually bow to the spirit, in order to embrace the heavenly.

b. For Heaven is the beginning and end of all life - the beginning of it in the photon particles of the Clear Light, and the end of it in the photon wavicles of the Holy Spirit.

 

547a. As in the beginning, so in the end ... except that the heavenly will shine inwardly, through wavicle freedom, and thus stand at the farthest possible remove from its inception in particle determinism.

b. Such a transcendent divinity ... of the 'inner light' of spirit ... will last for ever, in complete accord with its wavicle essence.

 

548a. There is no other God than this, the god of cultural fulfilment, and it is this God that will replace all the 'lesser gods' of imperfect liberation.

b. For the 'inner light' is alone perfect, and in the perfection of its wavicle shining the spirit is revealed - the free spirit of the Holy Ghost.

 

549a. Pitch is the heavenly element in music, corresponding to noumenal subjectivity.

b. Rhythm is the hellish element in music, corresponding to noumenal objectivity.

 

550a. Melody is the purgatorial element in music, corresponding to phenomenal objectivity.

b. Harmony is the worldly element in music, corresponding to phenomenal subjectivity.

 

551a. It could therefore be said that whereas pitch is religious/cultural, rhythm is scientific/barbarous.

b. It could likewise be said that whereas melody is

political/civilized, harmony is economic/natural.

 

552a. Pitch is religious when outer and cultural when inner - the former truncated (photon particles) and the latter elongated (photon wavicles).

b. Rhythm is scientific when outer and barbarous when inner - the former loud (proton particles) and the latter soft (proton wavicles).

 

553a. Melody is political when outer and civilized when inner - the former staccato (neutron particles) and the latter legato (neutron wavicles).

b. Harmony is economic when outer and natural when inner - the former harsh (electron particles) and the latter smooth (electron wavicles).

 

554a. Vocals stand to pitch, rhythm, melody, and harmony as law to religion, science, politics, and economics.

b. For vocals are a manifestation of particle determinism.

 

555a. Wavicle freedom in music can only be achieved at the expense of vocals.

b. The freer the music the less it will have to do with vocals, whether pitchfully, rhythmically, melodically, or harmonically.

 

556a. All the best music, being expressive of wavicle freedom, is instrumental.

b. All the worst music, being expressive of particle determinism, is vocal.

 

557a. Broadly, classical and jazz are instrumental kinds of music.

b. By contrast, pop and rock are generally vocal kinds of music.

 

558a. The free man masters instrumental music, the slave remains enslaved to vocal music.

b. Even religious vocal music is a manifestation of particle determinism ... to the extent that it reflects allegiance to the outer light, and thus to photon particles.

 

559a. Singing is objective and centrifugal, blowing (into a wind instrument) subjective and centripetal.

b. A similar, albeit less-elevated distinction, exists between the burning of joss sticks and the smoking of cigarettes.

 

560a. The free-standing singer approximates to the Antigod (Jehovah), the singing drummer to the Antifather (Satan).

b. The singing pianist approximates to the Antison (Antichrist), the singing guitarist to the Antimother (Cursed Whore).

 

561a. Blessed are they who, free from singing, are bound to their saxophone or hand drum or organ or violin.

b. Rare are the saxophonists, hand-drummers, organists, violinists ... who also sing.

 

562a. Instruments on the wavicle side of the musical divide, which are played with an attractive technique, i.e. bowing, blowing, etc., are specifically germane to instrumentalists.

b. Instruments on the particle side of the musical divide, which are played with a reactive technique, i.e. strumming, banging, etc., are easily subordinated to singers.

 

563a. The idealistic singing of the free-standing singer as opposed to the naturalistic singing of the drummer.

b. The materialistic singing of the pianist as opposed to the realistic singing of the guitarist.

 

564a. Wind, e.g. saxophone, transcendentalism as opposed to percussive, e.g. hand-drum, fundamentalism.

b. Keyboard, e.g. organ, nonconformism as opposed to string, e.g. violin, humanism.

 

565a. Classical music, centred in humanism, rarely rises above nonconformism.

b. Jazz, centred in transcendentalism, rarely falls beneath fundamentalism.

 

566a. Classical may do musical justice to the world, but only jazz can do musical justice to God (the Holy Spirit).

b. For it takes a music centred in wind, rather than strings, to do adequate justice to the Divine.

 

567a. Physical work being a curse of the Devil, manual workers are the natural enemies of God.

b. There can be no 'right to work' in a free, or civil, society; only in diabolic societies would such a 'right', transformed into an obligation, be upheld.

 

568a. The world is also cursed by work - as witness the domestic slavery, traditionally, of women.

b. Whether one's work be domestic and worldly, or industrial and hellish, or commercial and purgatorial, or agricultural and heavenly, work is a curse which has to be escaped from, if freedom is to prevail.

 

569a. No society is truly free so long as there are people who have to work for a living.

b. For work keeps people enslaved to particle determinism, and thus prevents the realization of wavicle freedom.

 

570a. A society which strikes a balance between work and play, on whatever elemental spectrum, is neither bound nor free but atomic.

b. Such a society, torn between particles and wavicles, may be morally superior to a slave society, but it can only be morally inferior to a truly free one!

 

571a. Particles work but wavicles play - the former collectively and the latter individually.

b. Easier to work in the collective than to work individually, but easier to play individually than to play in the collective.

 

572a. Primitive religion subordinates the individual to the collective, subjective wavicles to objective particles.

b. True religion or, rather, culture ... subordinates the collective to the individual, objective particles to subjective wavicles.

 

573a. For primitive religion reflects the enslavement of mankind to particle determinism, whereas culture advances the spiritual freedom of the individual.

b. True freedom cannot be advanced except by and in the individual personally.

 

574a. The State exists to protect and advance the material interests of the community.

b. The Church exists to protect and advance the spiritual interests of the individual.

 

575a. Socialism is concerned with the material wellbeing of society.

b. Transcendentalism is concerned with the spiritual wellbeing of the individual.

 

576a. Society can dispense money to needy individuals collectively, but it cannot dispense spirit to needy individuals separatively.

b. No-one can cultivate the spirit for you, since that is an entirely individual affair.

 

577a. False, or primitive, religion can dispense antispirit which, as light, blinds the individual to his spirit.

b. Such light is dispensed by cameras and films, and it simply enslaves the individual to particle determinism.

 

578a. Photography is rooted in the outer light of photon particles, and confers a false salvation upon those whom it snaps.

b. To be saved to photograph is to be saved negatively ... in the form only.

 

579a. Such a false salvation, equivalent to fascist idealism, blinds the individual to his spirit by keeping him chained to external appearances.

b. Such external appearances, rooted in the outer light of photon particles, are at the farthest remove from God.

 

580a. For God (the Holy Spirit ... of photon wavicles) is pure essence, whereas photographic images, corresponding to the Antigod (the Unholy Spirit ... of photon particles) are pure appearances - the outer form, or image, of the person, thing, animal, or whatever, that has been snapped.

b. The more spiritual the person - the more, in other words, one is given to the 'inner light' of photon wavicles - the less he can abide photographs/photography.

 

581a. The truly free man is beyond photography, because he is bound to his spirit and not to the outer light, which is its antithesis.

b. Such a binding is true salvation, and it contrasts absolutely with the false salvation of the photographic image.

 

582a. To distinguish, further, between the unholy spirit of the still camera and the unholy soul of the movie camera - a distinction, effectively, between photon particles and proton particles.

b. Whereas the still camera confers a false, or outer, salvation, the movie camera confers a false, or outer, damnation.

 

583a. The flicker of photographic images in movie films is akin to the flickering of flame, whereas the flash of photographic images in still film is akin to the flashing of light.

b. The above distinction has its parallel in that between burning candles and, say, open fires - the former relatively still and the latter raging furiously.

 

584a. Being filmed by movie camera is to be damned to the outer heat of proton particles, the photographic images of which rage furiously on screen.

b. Such a negative damnation is at an antithetical remove from the positive damnation of proton wavicles, or inner heat.

 

585a. The more a man is given to the inner heat of proton wavicles, the less he can abide the outer heat of its particle antithesis.

b. Inner heat, or soul, stands to outer heat, or fire, as the Devil (the Father) to the Antidevil (Satan), or the Holy Soul (of proton wavicles) to the Unholy Soul (of proton particles).

 

586a. The more soul a man has, the less he can abide flame, and thus, by implication, movie films.

b. Fire is as much the negative enemy of the emotional man, or fundamentalist, as light is the negative enemy of the spiritual man, or transcendentalist.

 

587a. Thus will the truly emotional man shun movie cameras/films, preferring the positive damnation of the inner heat to the negative damnation of the outer heat.

b. For the particle naturalism of movie cameras/films is at complete variance with his wavicle fundamentalism, and such a variance can only bind him to external moving images, to the detriment of his soul.

 

588a. If, in the modern context of humanized artifice, still cameras/films are akin to Judaism, then movie cameras/films are equivalent to a Satanic fall from Jehovah.

b. Such a fall ... from the outer light of photon particles to the outer heat of proton particles ... is negatively hellish, and thus even worse than the negative heaven of still cameras/films.

 

589a. Strictly speaking, there is nothing photographically worse than the outer heat of movie cameras/films, and only he who is One with the Satanic Antidevil ... will revel in them.

b. It is quite logical for a man who is given to still photography to scorn the moving image, just as it is logical, from an antithetical viewpoint, for a man given to spirit to scorn the soul.

 

590a. One can no more be an idealist and a naturalist simultaneously than ... a transcendentalist and a fundamentalist.

b. Idealism, rooted in the Unholy Spirit of the Antigod, excludes naturalism, no less than transcendentalism, centred in the Holy Spirit of God, excludes fundamentalism.

 

591a. Conversely, naturalism, rooted in the Unholy Soul of the Antidevil, excludes idealism, no less than fundamentalism, centred in the Holy Soul of the Devil, excludes transcendentalism.

b. Either one is for the light or the heat, as, alternatively, for the spirit or the soul.

 

592a. Those who are with the outer light may fall into the outer heat, but they cannot become one with the inner light.

b. Conversely, those who are with the inner light may fall into the inner heat, but they cannot become one with the outer light.

 

593a. The inner light of spirit excludes the outer light of antispirit, no less than the inner heat of soul excludes the outer heat of antisoul.

b. For spirit and soul are no mere extrapolations from light and heat, but their polar antitheses, and no man can be outer and inner simultaneously.

 

594a. The photon particle is fundamentally outer and the photon wavicle essentially inner, and therefore we are not dealing with one but with two photon elements - one that is selfless because it lacks a self, and one that is selfish because it is all self.

b. Similarly, the proton particle is fundamentally outer and the proton wavicle essentially inner, and therefore we are not dealing with one but with two proton elements - one that is selfless because it lacks a self, and one that is selfish because it is all self.

 

595a. The photographer and the meditator are therefore as antithetical as it is possible for photon equivalents to be.

b. Likewise, the film-maker and the worshipper are as antithetical as it is possible for proton equivalents to be.

 

596a. The meditator is no more an extrapolation from the photographer ... than photon wavicles are extrapolations from photon particles.

b. Likewise, the worshipful devotee at his prayers is no more an extrapolation from the (cinecamera-wielding) film-maker ... than proton wavicles are extrapolations from proton particles.

 

597a. Photon particles contain their own lesser wavicles and photon wavicles their own lesser particles.

b. Proton particles contain their own lesser wavicles and proton wavicles their own lesser particles.

 

598a. The British would call the wavicle aspect of any given particle element 'playing the game' or 'sportsmanship'.

b. But such 'sportsmanship' is a far-cry from genuine morality, being merely the reverse side of a particle coin.

 

599a. Likewise the particle aspect of any given wavicle element, which may give rise to a scandal, is a far-cry from genuine immorality.

b. Rather, it corresponds to the physical foundation upon which the greater metaphysical superstructure is built.

 

600a. Such a physical foundation pales to insignificance when compared with the greater physical foundation which is the basis of particle elements, and thus of genuine immorality.

b. The Church may do some evil and the State some good, but the Church is a power for wavicle good, and the State a manifestation of particle evil.