301a.�� Avant-garde staccato vis-�-vis romantic legato.

��� b.�� Folk strumming vis-�-vis classical bowing.

302a.�� The salvation of the classical world in the jazz heaven.

��� b.�� The damnation of the avant-garde purgatory in the pop hell.

303a.�� From electron-wavicle harmony to photon-wavicle pitch.

��� b.�� From neutron-particle melody to proton-particle rhythm.

304a.�� God is a joy of the inner light, the cosmos a woe of the outer light.

��� b.�� Heaven is a truth of the air, space an illusion of the sky.

305a.�� The Devil is a pride of the inner heat, the sun a humility, if not humiliation, of the outer heat.

��� b.�� Hell is a strength of the fire, time a weakness of the flame.

306a.�� Man is a love of the inner coldness, the moon a hatred of the outer coldness.

��� b.�� Purgatory is a goodness of the water, volume an evil of the frost.

307a.�� Woman is a pleasure of the inner darkness, the earth a pain of the outer darkness.

��� b.�� The world is a beauty of the earth, mass an ugliness of the soil.

308a.�� To shine inwardly in Heaven, but outwardly in space.

��� b.�� To burn inwardly in Hell, but outwardly in time.

309a.�� To freeze inwardly in purgatory, but outwardly in volume.

��� b.�� To fade inwardly in the world, but outwardly in mass.

310a.�� God shines in Heaven no less than joy in truth, the inner light in air, and spirit in transcendentalism.

��� b.�� The Devil burns in Hell no less than pride in strength, the inner heat in fire, and soul in fundamentalism.

311a.�� Man freezes in purgatory no less than love in goodness, the inner coldness in water, and intellect in puritanism.

��� b.�� Woman fades in the world no less than pleasure in beauty, the inner darkness in earth, and will in humanism.

312a.�� The cosmos shines in space no less than woe in illusion, the outer light in sky, and being in idealism.

��� b.�� The sun burns in time no less than humiliation in weakness, the outer heat in flame, and feeling in naturalism.

313a.�� The moon freezes in volume no less than hate in evil, the outer coldness in frost, and knowing in materialism.

��� b.�� The earth fades in mass no less than ugliness in pain, the outer darkness in soil, and doing in realism.

314a.�� The idealism of being as against the transcendentalism of God (the Holy Spirit).

��� b.�� The naturalism of feeling as against the fundamentalism of the Devil.

315a.�� The materialism of knowing as against the nonconformism of man.

��� b.�� The realism of doing as against the humanism of woman.

316a.�� The space of the cosmos as against the Heaven of the Holy Spirit.

��� b.�� The time of the sun as against the Hell of the Father.

317a.�� The volume of the moon as against the Purgatory of the Son.

��� b.�� The mass of the earth as against the World of the Mother.

318a.�� Being and God are as antithetical as the cosmos and the Holy Spirit, or idealism and transcendentalism.

��� b.�� Feeling and the Devil are as antithetical as time and the Father, or naturalism and fundamentalism.

319a.�� Knowing and man are as antithetical as volume and the Son, or materialism and nonconformism.

��� b.�� Doing and woman are as antithetical as mass and the Mother, or realism and humanism.

320a.�� Being is to scientific idealism what God is to religious transcendentalism - the essence of photons.

��� b.�� The cosmos has a photon-particle essence, God (the Holy Spirit) a photon-wavicle essence.

321a.�� Feeling is to scientific naturalism what the Devil is to religious fundamentalism - the essence of protons.

��� b.�� The sun has a proton-particle essence, the Devil a proton-wavicle essence.

322a.�� Knowing is to scientific materialism what man is to religious nonconformism - the essence of neutrons.

��� b.�� The moon has a neutron-particle essence, the son a neutron-wavicle essence.

323a.�� Doing is to scientific realism what woman is to religious humanism - the essence of electrons.

��� b.�� The earth has an electron-particle essence, the Mother an electron-wavicle essence.

324a.�� The light of the cosmos as against the spirit of God.

��� b.�� The heat of the sun as against the soul of the Devil.

325a.�� The coldness of the moon as against the intellect of man.

��� b.�� The darkness of the earth as against the will of woman.

326a.�� Light, being stellar, can only be experienced objectively.

��� b.�� Spirit, being divine, can only be experienced subjectively.

327a.�� Heat, being solar, can only be experienced objectively.

��� b.�� Soul, being diabolic, can only be experienced subjectively.

328a.�� Coldness, being lunar, can only be experienced objectively.

��� b.�� Intellect, being masculine, can only be experienced subjectively.

329a.�� Darkness, being planar, can only be experienced objectively.

��� b.�� Will, being feminine, can only be experienced subjectively.

330a.�� A scientific/religious struggle between light and spirit, objective photons and subjective photons.

��� b.�� A scientific/religious struggle between heat and soul, objective protons and subjective protons.

331a.�� A scientific/religious struggle between coldness and intellect, objective neutrons and subjective neutrons.

��� b.�� A scientific/religious struggle between darkness and will, objective electrons and subjective electrons.

332a.�� The 'objective' of religion is to advance the wavicle at the expense of the particle.

��� b.�� The objective of science is to advance the particle at the expense of the wavicle.

333a.�� Religion seeks to understand the elements subjectively, as spirit, soul, intellect, and will.

��� b.�� Science seeks to understand the elements objectively, as air, fire, water, and earth.

334a.�� Religion takes over from where science leaves off, for religion is subjective and science ... objective.

��� b.�� Religion reaches its peak in the omega, science was at its peak in the alpha.

335a.�� Religion that hasn't come into its subjective own is quasi-scientific.

��� b.�� Science that is no longer objectively true to itself is quasi-religious.

336a.�� All primitive religion is quasi-scientific.

��� b.�� All advanced science is quasi-religious.

337a.�� The former is more 'physical' than metaphysical.

��� b.�� The latter is more 'metaphysical' than physical.

338a.�� Primitive religion, based on worship of a creator deity, is in the shadow of science, and hence the light.

��� b.�� Advanced science, focusing on investigations of minute particles and wavicles, is in the shadow of religion, and hence the spirit.

339a.�� In the case of primitive religion, the subjective is bent towards and subordinated to the objective, viz. a 'physical' deity.

��� b.�� In the case of advanced science, the objective is bent towards and subordinated to the subjective, viz. a 'metaphysical' element.

340a.�� It would be wrong to suppose, however, that primitive religion is morally inferior to advanced science.

��� b.�� Even when quasi-scientific, religion is still fundamentally subjective, just as science remains fundamentally objective when quasi-religious.

341a.�� Genuine religion can only be born once genuine science dies.

��� b.�� Hence the birth of metaphysics depends upon the death of physics.

342a.�� A society that is free from physics will have the eternity of metaphysical religion.

��� b.�� A society in the grip of physics will have no time for metaphysical religion.

343a.�� Genuine religion, which is metaphysical, will have noumenal subjectivity at its core.

��� b.�� Genuine science, which is physical, will have noumenal objectivity at its core.

344a.�� False religion, which is chemical/physical, will be compromised by noumenal objectivity, and thus have noumenal subjectivity at its periphery.

��� b.�� False science, which is 'metaphysical', will be compromised by noumenal subjectivity, and thus have noumenal objectivity at its periphery.

345a.�� When religion is absolute it is noumenally subjective, and hence metaphysical.

��� b.�� When science is absolute it is noumenally objective, and hence physical.

346a.�� When religion is relative (not false), it is phenomenally subjective, and hence aesthetic.

��� b.�� When science is relative (not false), it is phenomenally objective, and hence technological.

347a.�� Hence where relative religion emphasizes self-realization through art for the Few (artists), it implies worship of art by the Many (public).

��� b.�� Hence where relative science implies self-denial through technology by the Few (technocrats), it implies the use of technology by the Many (clients).

348a.�� Art is a phenomenal manifestation of relative religion that serves the self-realizing purposes of the Few.

��� b.�� Technology is a phenomenal manifestation of relative science that serves the practical purposes of the Many.

349a.�� Art stands to technology as humanism to materialism.

b. Religion stands to science as transcendentalism to naturalism.

350a.�� As a phenomenal manifestation of relative religion, art can have no place in the noumenal subjectivity, through spirit, of absolute religion.

��� b.�� As a phenomenal manifestation of relative science, technology can have no place in the noumenal objectivity, through heat, of absolute science.

351a.�� When religion is false it panders to light as opposed to spirit.

��� b.�� When science is false it panders to soul as opposed to heat.

352a.�� Hence the term 'Clear Light of the Void' is germane to a false, or quasi-scientific, approach to religion.

��� b.�� Hence a term like 'soul' is germane to a false, or quasi-religious, approach to science.

353a.�� Light is objective, and hence external, whereas spirit is subjective, and hence internal.

��� b.�� Soul is subjective, and hence internal, whereas heat is objective, and hence external.

354a.�� The term 'inner light' for spirit is as paradoxical as would be the term 'outer spirit' for light.

��� b.�� The term 'inner heat' for soul is as paradoxical as would be the term 'outer soul' for heat.

355a.�� The genuine religious person will refrain from using scientific terms religiously.

��� b.�� The genuine scientific person will refrain from using religious terms scientifically.

356a.�� Spirit is One with God, no less than soul is One with the Devil.

��� b.�� Light is one with the cosmos, no less than heat is one with the sun.

357a.�� Similarly, will is one with woman, no less than intellect (mind) is one with man.

��� b.�� Darkness is one with the earth, no less than coldness is one with the moon.

358a.�� Heaven is no more external to God than space is internal to Him.

��� b.�� Heaven is the inner air, and space the outer void.

359a.�� Hell is no more external to the Devil than time is internal to Him.

��� b.�� Hell is the inner fire, and time the outer flame.

360a.�� The world is no more external to woman than mass is internal to her.

��� b.�� The world is the inner earth (womb), and mass the outer substance (flesh).

361a.�� Purgatory is no more external to man than volume is internal to him.

��� b.�� Purgatory is the inner water (mind), and volume the outer fluid (ink).

362a.�� Light travels through the outer void ... of space, but spirit reposes in the inner air ... of heaven.

��� b.�� Heat travels through the outer flame ... of time, but soul reposes in the inner fire ... of hell.

363a.�� Darkness courses through the outer substance ... of mass, but will reposes in the inner earth ... of the world.

��� b.�� Coldness courses through the outer fluid ... of volume, but intellect reposes in the inner water ... of purgatory.

364a.�� To distinguish between human beings, who are idealist, and human gods, who are transcendentalist.

��� b.�� To distinguish between human feelings, who are naturalist, and human devils, who are fundamentalist.

365a.�� To distinguish between human doings, who are realist, and human sinners, who are humanist.

��� b.�� To distinguish between human knowings, who are materialist, and human saints, who are nonconformist.

366a.�� Hence an objective/subjective distinction between human beings (photon particles) and human gods (photon wavicles).

��� b.�� Hence an objective/subjective distinction between human feelings (proton particles) and human devils (proton wavicles).

367a.�� Hence an objective/subjective distinction between human doings (electron particles) and human sinners (electron wavicles).

��� b.�� Hence an objective/subjective distinction between human knowings (neutron particles) and human saints (neutron wavicles).

368a.�� Whereas a human being is bound to be Communist, a human god is free to be Taoist.

��� b.�� Whereas a human feeling is bound to be Fascist, a human devil is free to be Islamic.

369a.�� Whereas a human doing is bound to be republican, a human sinner is free to be Catholic.

��� b.�� Whereas a human knowing is bound to be parliamentary, a human saint is free to be Protestant.

370a.�� The beings and feelings of Communism and Fascism vis-�-vis the gods and devils of Taoism and Mohammedanism.

��� b.�� The doings and knowings of Republicanism and Parliamentarianism vis-�-vis the sinners and saints of Catholicism and Protestantism.

371a.�� Sinners can become gods no less than saints ... devils.

��� b.�� Doings can become beings no less than knowings ... feelings.

372a.�� The salvation of Catholic sinners into Taoist gods.

��� b.�� The damnation of Protestant saints into Islamic devils.

373a.�� The evolution of republican doings into Marxist beings.

��� b.�� The devolution of liberal knowings into fascist feelings.

374a.�� The cosmos begins in light and ends in space.

��� b.�� God begins in air and ends in spirit.

375a.�� The sun begins in heat and ends in time.

��� b.�� The Devil begins in fire and ends in soul.

376a.�� The world begins in darkness and ends in mass.

��� b.�� Woman begins in earth and ends in will.

377a.�� The moon begins in coldness and ends in volume.

��� b.�� Man begins in water and ends in Intellect.

378a.�� The cosmos is that which, ending in space, shines outwardly, whereas God is that which, beginning in air, shines inwardly.

��� b.�� The sun is that which, ending in time, burns outwardly, whereas the Devil is that which, beginning in fire, burns inwardly.

379a.�� The world is that which, ending in mass, fades outwardly, whereas woman is that which, beginning in earth, fades inwardly.

��� b.�� The moon is that which, ending in volume, freezes outwardly, whereas man is that which, beginning in water, freezes inwardly.

380a.�� Light is not the external manifestation of God, but that which, being stellar, stands in an antithetical relationship to spirit.

��� b.�� Heat is not the external manifestation of the Devil, but that which, being solar, stands in an antithetical relationship to soul.

381a.�� Darkness is not the external manifestation of woman, but that which, being planar, stands in an antithetical relationship to will.

��� b.�� Coldness is not the external manifestation of man, but that which, being lunar, stands in an antithetical relationship to intellect.

382a.�� Enlightenment begins where sight ends.

��� b.�� For enlightenment is the spark of the spirit, whereas sight is the light of the senses.

383a.�� As illogical to pray or meditate with one's eyes open ... as to stare with them closed.

��� b.�� Religion closes the eyes and opens the spirit; science closes the spirit and opens the eyes.

384a.�� One can no more see spirit than meditate light; spirit is as much beyond sight ... as light is beneath meditation.

��� b.�� Therefore one can no more delineate God than experience the cosmos.

385a.�� Cosmic consciousness is consciousness that focuses, in astronomical vein, upon the cosmos.

��� b.�� Divine consciousness is consciousness that focuses, in meditative vein, upon the spirit.

386a.�� The 'essence', or internal manifestation, of light is negative spirit, or electricity.

��� b.�� Electricity is a reactive particle.

387a.�� The 'appearance', or external manifestation, of spirit is inner light, or air.

��� b.�� Air is an attractive wavicle.

388a.�� As impossible to delineate air ... as to experience (with impunity) electricity.

��� b.�� Air can only be experienced ... through spirit, and electricity seen ... through light.

389a.�� Spirit dies when air is cut off.

��� b.�� Light fades when electricity is cut off.

390a.�� The essence of God (spirit) is more important than its appearance (air).

��� b.�� The appearance of Antigod (light) is more important than its essence (electricity).

391a.�� God is the essence (spirit) that is unseen.

��� b.�� Antigod is the appearance (light) that is seen.

392a.�� I breathe the appearance of God (air) in order to live in the spirit, which is pure consciousness.

��� b.�� I switch-on the essence of Antigod (electricity) in order to get light, which is the diffusion of pure anticonsciousness.

393a.�� Light is the antithesis of spirit, and he who worships light cannot experience his spirit.

��� b.�� Salvation of the spirit is liberation from the light.

394a.�� To live in and for the spirit is to turn one's back on the light, and hence sight.

��� b.�� For sight, as the sensual manifestation of Antigod, enslaves one to the light, which is Original Sin.

395a.�� One breathes the 'inner light' of air in order to remain alive as a spiritual entity.

��� b.�� Air is the fuel that stokes the fire of the spirit to greater heights of pure consciousness.

396a.�� Every living creature is One with God in the light of its breathing.

��� b.�� Those who are most of God breathe the most self-consciously, and have the purest consciousness in consequence.

397a.�� The deeper the breathing the more enlightened the psyche.

��� b.�� For spirit becomes superconscious at that point where it is conscious of nothing but itself.

398a.�� Better to be an 'airhead' than a 'light-head'.

��� b.�� Better spiritual self-consciousness than the eclipse of consciousness by the light, whether natural or artificial.

399a.�� Spirit thrives on air ... yet is not air, but pure consciousness.

��� b.�� Just so, God lives in Heaven ... yet is not Heaven, but pure spirit.

400a.�� There could no more be spirit without air ... than light without electricity.

��� b.�� There could no more be God without Heaven ... than cosmos without space.