�
�
1a.�� The being of spirit vis-�-vis the feeling of soul.
b.�� The knowing of intellect vis-�-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-�-vis the lightness of air.
b.�� The darkness of doing vis-�-vis the heaviness of earth.
�
9a.�� The heat of feeling vis-�-vis the brightness of fire.
b.�� The coldness of knowing vis-�-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-�-vis the anti-photon element (particle) of woe.
�� b.�� The photon molecule (wavicle) of truth vis-�-vis the anti-photon molecule (particle) of illusion.
�
68a.�� The proton element (wavicle) of pride vis-�-vis the anti-proton element (particle) of humility.
�� b.�� The proton molecule (wavicle) of strength vis-�-vis the anti-proton molecule (particle) of weakness.
�
69a.�� The electron element (wavicle) of pleasure vis-�-vis the anti-electron element (particle) of pain.
�� b.�� The electron molecule (wavicle) of beauty vis-�-vis the anti-electron molecule (particle) of ugliness.
�
70a.�� The neutron element (wavicle) of love vis-�-vis the anti-neutron element (particle) of hate.
�� b.�� The neutron molecule (wavicle) of goodness vis-�-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-�-vis forebrain and anti-forebrain.
�� b.�� Subconscious and anti-subconscious vis-�-vis backbrain and anti-backbrain.
�
73a.�� Unconscious and anti-unconscious vis-�-vis left midbrain and left anti-midbrain.
�� b.�� Conscious and anti-conscious vis-�-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-�-vis Taoist transcendentalism.
�� b.�� Jehovah vis-�-vis the Holy Spirit.
�
76a.�� Despotic anti-fundamentalism vis-�-vis Islamic fundamentalism.
�� b.�� Satan vis-�-vis the Father.
�
77a.�� Republican anti-humanism vis-�-vis Catholic humanism.
�� b.�� The Cursed Whore vis-�-vis the Blessed Virgin.
�
78a.�� Parliamentary anti-nonconformism vis-�-vis Protestant nonconformism.
�� b.�� The Antichrist vis-�-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.
�
�