Aphs. 101-200

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.