BOOK 1

1. The impetrated worship indeed has a genre of faith

and devotion which does not draw near the meek and
subdued deeds; on the contrary, it has the most flurred
and striven kind of consecration's demeanor. The
votaries of Beelsephon accustomed to establish their
adoration places nigh the friths, practicing therein
sortileges in hove mutines1. This is a model of how
the idolaters were stirred and shuddered in their rites
and epiphanic solemnities. Thus, it shall be said the
behavior thereof consists, basically, in enkindled
thrills and prodded and swift insights, usually yielded
in metaphysical facets of consciousness. Tartary, the
wealthiest empire Strabo ever recounted, had, in the
Western region, some heathen people forraging
Poland2; the idolatry of folks in effect, whatsoever the
allegiance of this vast mother country unto the issue
of God, has led the nations to their moral and spiritual
wreck and history is herein to prove it.

Mr. Duret asseverates the idolatry, as configured in

sacrifice and slight religious earnestness, except for
1
“Histoire Véritable”, vol. II, p. 280
2
“Histoire of Holy Warre”, p. 207
the initiated Egyptian and Chaldeans3, is a dire
inkling of unfairness, dogmatism and bigotry.
Wherefore, as the Hebrew sagans advised in sound
cunning their high priests, we must abnegate these
hideous and loathsome idolater performances if we
want to be really purified and connected with the
sacred nature of universe.

The idolaters seek invariably everywhere the reasons

which can justify their derangements and religious
fetishes; therefore, they interchangeably usher their
deities in their hallowed formulas of doctrinal hoard
to preserve their oblique and ageless beliefs.

Mr. Vallencey offers us an example from China,

whereinto the worship of Fo was introduced in
exchange of other gods and demigods4. The tenacious
superstitions thereof make us ween that the
Saceswaras5 of the world and their lofty duties have

3
“Discours de la Verité des Causes et des Effects des
Decadences”, p. 216
4
“De Rebus Hibernicis”, vol. III, p. 132
5
These are the prophets, the divine and mystical men who come
unto the Earth to rescue the feeble souls to become them
awaken, howbeit they are selectively summoned to fulfill this
mission; moreover, they are endowed with an omniscient and
complete and consummated cosmic consciousness. This
predicate thereby characterizes them.
entirely failed; mankind abides being ignorant, very
badly sullen and quarrelsome and devoid of spiritual
and divine consciousness. (Ye, dull devotees, are
directly responsible by this chaos.) Farther, the
contradictory and feigned positions of the idolaters
are concisely explained by Mr. Tod6:

"In the struggle for empire amongst the sons of Shah

Jehan, consequent upon this illness, the importance of the
Rajpoot princes and the fidelity we have often had
occasion to depict, were exhibited in the strongest light.
While Raja Jey Sing was commanded to oppose prince
Shuja, who advanced from his viceroyalty of Bengal,
Jeswunt was entrusted with means to quash the designs of
Arungzéb, then commanding in the south, who had long
cloaked, under the garb of hypocrisy and religion, views
upon the empire.".

The mien and conduct systems of the idolaters are

ofttimes conceived in unbridled and intemperate
forms of deeds; they do not have a mind of broad,
advanced, cultivated and tolerant ideas; they are the
opposite thereof. Georgius shews it abundantly in
Roman, Persian and Greek oracular venerations,
wherein there were immolations and uncanny rites7.
The fealty and devotement to the dogmas effectively
6
“Antiquities of Rajasthan”, vol. II, p. 48
7
“Acropolitae Chronicon”, pp. 1-2 
overstressed are not only perilous, but annihilating
agents of wisdom arcana by themselves.

The phallic and magic worships are known by the

idolaters as something gainful and fashionable to their
troths and doxies, because, they guess, these are the
attributes whereby the sublime idols can impart their
cosmic lore and interact with the sublunary beings.
Notwithstanding, we know: the blindness does not
promote the enlightenment, as well as the fanaticism
does not ripen the connection with the loftiest beings;
on the contrary, it rebuts them. Ratifies, in other
assortment of striking evidences presentation, Mr.
Bochart8:

"Jam si probare contendam totam Bacchi fabulam ex

eodem fonte manasse, vidcbor actum agere post Belgarum
par eximium, Heinsium dico & Voíssium, viros íummos,
qui eo argumento laborarunt tanto successum. Nobis
tamen ne sit nesas illorum vestigiis sic insistere, ut non
pauca de nostro addamus. De veris Bacchi natalibus fuit
inter Veteres lis acerrima , tanto scilicet cive multis
certatim gloriantibus. In his Graeci fabulatores non alia de
causa volunt Cadmum esse Semeles & Bacchi patrem,
quàm quia is Bacchi cultum ex Oriente allatum in
Graeciam prirnus invexit. De caetero Cadmo Bacchum
esse multòantiquiorem ipsi Graeci non obscurè innuunt.
8
“Geographia Sacra”, p. 439
Apud Phœnicem Colophonium Athenxilib. 12. Baccharum
fit mentio in epitaphio Nini, qui Cadmi aevum antecessit
annis minimum sexcentis. Et in Bacchis Euripidis ipse
Cadmus id apertè significat, cùm cultum illum Graecis ex
antiquitate commcedat, & ex patrum traditione tuetur.".

The deities are invoked, pursuant to what the idolaters

allege, through the unmitigated faith and the
consecration of the dogma. The standpoint of
universal nature, supported by the idolatry sycophants
and vindicators, is always farfetched and histrionic
and, moreover, valuable of a preposterous,
embellished and embroidered laudation, plenteous of
ludicrous and flamboyant raiments and apparels
solely to reverence unto the extoled deities.

The Avatars, or the renewal forces of Tur, the Sire,

would perchance gainsay the idolaters and avouch:
“Ye all are invoking the most parlous scurrility and
blasphemy existent!”. Quoting Diodore, Mr. Rocher
examines meticulously the worship of Sabacon, due
to his awesome piety, as a deity, especially, in virtue
of his good works in the Village of Bubaste, whereon
there was a temple dedicated to him and the most
memorable records of his deeds9; why does it befall?

9
Op. cit., p. 355
It is, whereupon, explained with reliable wariness in
the first excerpt of this paragraph.

In the denotations heretofore sketched, we shall

betoken that the ceremonial sprees of the idolaters are
often sued unto the supposed watchfulness and
natural marvels' bid of their idols; they, analogously,
presume wrongly their Word's manifestation is the
unique meritorious.

2. It is indeed noticeable that Confucius had an

impressive deference unto the ancient governor of
China, Shun, for his ethical system and way of
conducting the nation, which was discernibly
righteous and upstanding; in his superintendence's
model, according to the Shang Shu's account, China
thrived plenteously and overtook all the current
notions of particular and general wealth and welfare;
it could be avouched it was a specie of Golden Age,
along with the other seven kingdoms' structures
tracked historically in the same span, which were:
Fuxi and Nuwa, Shennong, the Yellow Emperor,
Zhuanxu, Ku, Yao and Chi You. He demonstrated his
veneration for the emperor Shun or, perhaps, for the
most palmy period of China in this excerpt of the
Zhoung Young:
"The Master said: "There was Shun: He indeed was greatly
wise! Shun loved to question others, and to study their
words, though they might be shallow. He concealed what
was bad in them and displayed what was good. He took
hold of their two extremes, determined the Mean, and
employed it in his government of the people. It was by this
that he was Shun!"

In the Record of the Grand Historian, it is asserted

the presumed origin of the ethical conceptions of
Emperor Shun; pursuant thereto, they were derived
from Yao's wit and his profound lore in the Chinese
emperors’ history, and their vices and failures; to set
forth their real root, a philosophical tradition which
was akin to the secret doctrine of inner peace upheld
by the Buddhists and the real primitive Christians.
Confucius, therefore, was a defender of the self-
musing, self-contemplation and self-signification as
instruments to be in unison with the divine, which he
was accustomed to call Chi. The Li Ki asseverates
that the superior men did allot the Heaven to protect
them to the evil's desires and goals; besides the
ceremonies of the conservation of their occult and
psychic skills, they addressed it unto a
straightforward connection with the Chi, or the
Absolute. In accordance with Mr. Plat's reports,
Confucius instructed his disciples to follow the way
of the sacred man (Sching-jin) by the middle path,
which was in harmony with the heavenly states of
consciousness, or the gist thereof (Thien-tao); this
hieratic canon is very similar to those ones of
Nagarjuna, Tsongkhapa and Siddharta Gautama;
however, they did not know themselves, they dwelt in
different epochs and, despite that, they taught,
basically, the same doctrines and dogmas! How could
it be feasible? Was there, wherefore, an ancient and
general wisdom whereof they were all derived?
Would it be the reason of the similarity amidst the
aforementioned philosophical tenets? We shall
prosecute with our account and find more evidences
thereto.

3. We behold the changes whereby the world have

been passing over the sundry facets of the earth which
have meaningfully impressed the mind of its dwellers
for ages, and quivered them to muse on the unfolding
agents of transformations so plenteous and mirific.
This curiousness makes us interested in the most
stirring and bewildering perceptions which intimately
reach the stream of some uncanny and bounding
menaces, wherein the savages cannot goad to fail.
Unto the stages of development, we shall remark the
fact that the imagination as purely framed cannot
necessarily drive to alarming calamities in our
hastened or retarded apprehensions in the seasonable
dogmas of magic and its secret doctrine, profusely
shot and infixed therein. Wherefore it must be
inferred that the ceremonies and chanted spells to
enkindle the forces of nature to be constantly
engendered and behaved is a multiplication of an
original creed whereof humanity in absolute unity had
appreciated, boasted and been endowed with. Upon
the swings of time, we have descried the knowledge
being increased or allayed and, in the last case, we
have witnessed the cherished and dispelled delusions
which persuaded in a nothing thoughtful and critic
position the mankind for whom did not rest
alternatives if not accepting these farcical and
preposterous ideas hitherto vigorous; whether in
summer or winter, we see the magical rites inclining
to aim the most prodigious and preternatural results
through their arcane and esoteric or exoteric
invocation, which is appended in a profounder
motive, i.e., some stouter and mightier authority
whereby the work of shifting the "natural" scenes of
the matter befalls and overtakes.

The aforementioned magic and its sacred and

acroamatic axioms are strewed and sundered broadly
throughout the ancient scriptures of the bygone
civilizations, both antediluvian and post-diluvian. The
Puranas, the Avestas and the oldie classics are
thorough thereof; however, no one has ever exerted
itself and toiled in the collection and the resemblance
of the facts reported therein. The motivation thereunto
is the symbolical or allegorical records of the events
which are imparted meticulously therein; moreover,
the utmost scholars and the most canny and judicious
minds, amidst our Orientalists, Egyptologists,
Aryanists, Assyriologists and &c., have been
overmuch ofttimes bedimmed and overcast by their
few or various bias and detriments; yet more usually,
by partisan, one-sided and prejudicious standpoints of
the shrouded mystical connotation. Nevertheless,
even a parable is a phonic and sonant symbol; the
orthodox and punctilious scoffers of scientific-
religious dissenter and heathen creed ween they are
mostly fictional or sham; it is, in sooth, an allegorical
sample of realities, events and facts. In addition,
bearing in mind that a moral under these thoughts was
never lured and brought forth from a parable, that
moral being a doubtless troth in human life, thus an
historical and concrete event was concluded; for the
au courant versed ones in hieratic and enshrined
sciences, I bid you to know that certain badges,
scepters and symbols were recorded in the yore
archives of the shuls and the temples. The religious
and esoteric history of all the countries was ingrained
in symbols; it was never designful and witting in so
many lexemes and phraseologies.

3. The dogmatic understanding of nature is crucial to

the underlying idolater poises and deportments;
moreover, it is the addressing brink whereby the faith,
the contemplation of the divine and the self-
knowledge or supernal transcendence are indeed
glaring, viz., under the conditions of the idolatry and
its chief provisions and demands. One of the most
preeminent dogmas is that of the man who can have
access to the sacred knowledge and to the higher
orders of initiatic echelons, i.e., the learned and
bookish individual, especially, with studious devotion
unto the occult and the magic.

Equally, in order to denote it in phonemic science, we

shall be cognizant of the meaning of the word Liber
(free), which designates the heliacal Φρη of the
Egyptian hallowed mysteries; both, surprisingly, are
conjoined with the term Liber signifying book. The
man inserted in such diorama is anent to the Boc,
Bacchus or Bac's mysteries, who, distinguished from
the civil and military classes of society, attains the
paramount clergy benefits and overtakes the oblivious
fleshly lechery of common people. He is, whereupon,
an initiated or, still more, a great and perfect Adept.

Remarks, therefore, Mr. Mosehim10:

"Lamae vocantur , ab eo procul dubio tem pore inter

Tartaros versat ilimt, quo cultum idoloruma Iuguritis acce
erunt, regnante scilicet ZINGIS CHANO. Incredibilem
dolorum numerum colunt, sed tamen Supremum Numen se
tantum adorare, prudentio res adlerunt: eliqua autem, quae
verantur, idola imagines vel ipsius Dei immortalis, vel
piorum quo rumdam et lanuorum hominum. (...) Plurimi re
vera mentes mortali um corporum domiciiia mutare, atque
etiam in bruta ani mantia de icendere exiliimant: nonnulli
autem,iique lagaci ores ; id de virtutibus tantum animi ue
dotibus intelligunt. (...) lpisi Lamae a seminarum viii,
mercatura et omni huius mundi com mercio abinere
iubentur. Toga vtuntur alba retro con torta, pileo
baltheoque rubris, et tunica liana, ex cuius cingulo loculus
depender. Omnibus hilce Laniis, quibur tota Tartaria est
repleta, rinceps quidam et fummus sicerdos рraecest, quem
Da ai Lama, hoc еst magnum Lamam live sacerdotcm
adpeslaut.".

Mr. Briggs reports that two inhabitants of Ghizny,

Kuriat and Nardeim, remained to worship the local
idols, albeit the commination of the Islamic faith's

10
“Historia Tartaroum Ecclesiastica”, , p. 134
sway11. It shews, accordingly, that the popular
cultures, disdaining the most spooking circumstances,
invariably wish to preserve their initiatic creed and
dogma and corresponding idolatries. Mr. Newman
says that St. Paul connected the true religion with the
existing systems laboured to supersede in Acts xviii.;
in addition, his example is a full vindication of the
line of demeanor attended by the Alexandrians,
whose processes of ensuing the author denominated
"divinity of Traditionary Religion"12.

4. All the sects in the word are derived from the

former ones. As Mr. Caul asserts, rooting his
statements chiefly in the Mahabad and the Dabistan,
written by Mosani Fani, the Old Persian religion had
its philosophical-religious onset and point of supply
in the ancient Vedic religion of India13. The deluge,
we know, has an enormous ideational fulcrum in all
the cultures and correlated sects of the world. Mr.
Whelpley stresses that it can be afforded several
proofs thereto; in addition, he is able to validate and
to substantiate it through the configuration of the
surface of earth, the positions of hills, mountains,

11
“History of the Rise of the Mahomedan Power in India”, , pp.
64-65
12
“The Arians in Fourth Century”, pp. 87-88
13
“Asiatick Researches”, vol. I, p. 349
valleys, plains, which are, therefore, fashioned,
suggestively, by whirlpools, currents and eddies of
the retiring flood14. The sects thereby may obstinate in
saying that they are isolated from similar groups or
original ones, although we have been assaying and
bearing out that all of them have the main ideas
practically equipoised and in effect tallied in
matching predicates. So it might be avouched, firstly,
that Mr. Stillingfeet, quoting Mr. Scaglier, says that
Manetho Sebenytta, the great Egyptian history, lived
in Egypt before the Alexander the Great and his
campaigns and conquests around the world of
Antiquity15; he hereafter disagrees, however
Athansius Kircher, an incredibly learned Jesuit,
upholds the assertion of Mr. Scaglier. What is true? In
prosecution, I may affirm that, pursuant to the
apodictic avowals of Mr. Wits, the sacred letters,
ΟΜΟΟΙΣΕΟΙ, was the antediluvian code of Egyptian
Mercury's wit. Manetho, in the words of Kircher,
reported it abundantly in his Aegyptiaca16; why
should we gainsay and curb the suggestions of
Kircher, Scaglier and Wits even there is a myriad of
Hermetic evidences corroborating their vindications?

14
“Compend of History”, vol. I, p. 221
15
“Origines Sacrae”, pp. 52-55
16
“Aegyptiaca et Decaphylon”, pp. 94-95
I really guess, accordingly, Mr. Stillingfeet is entirely
mishandled and astray in this matter.

The worldwide religious sects consider that the

Kosmos, besides its planetary dwellers, its humanities
in other inhabited orbs, is profuse in invisible,
intelligent living entities. As Mr. Ulstadius affirms,
the reverberation of life is flowed in every source and
assortment of manifestation and organization 17.
Lutetur optime luto sapientiae. We consider,
aliquorum entium, as Philippus says in his "Summa
Philosophica" (vol. ii, lib. i, p. 392), that the nature is
always constituted by principles of framing,
commandment and dynamical enterprise,
performance and engagement. Who have these
mentioned tasks are the Arch-Angels, Angels and
Spirits, the Dhyan-Chohans, the Devas and Pitris,
which are prototypes of the partakers of the Planetary
or Interplanetary Spiritual Hierarchy. We deem
thereunto the axiomatic law of uniformity in the laws
of nature, of continuity, and all the logical sequence
of analogies in the ontic development; it is, therefore,
ratified in "Philosophia Naturalis" (lib. ii, cap. iii, p.
187), written by Mr. Senguerdius:

17
“Coelum Philosophorum”, p. 28
"Coelestium nommine intelliguntur omnia corpora, quae
supra Lunae constituta sunt; Sublunarum vero ea, quae
eidem subjecta existunt: quid haec singula, & singula
corporae species, quaes continent, sint, examinandum
venit. Cum tanto ratio, quam sensus, in loco supralunari
diversa detegat corpora, quorum alia opaca & visibilia
sunt, visum autem fugiunt alia, cum sint pellucida; duo
diversa corporum coelestium genera investiganda veniunt,
scilicet visibilia, & visum fugientia, sive Stellae, &
Coelum, quod inter Stellas interjectum est.".

The outlooks and insights of the world sects in the

language of mysteries or sacred and secret doctrine is
very ample and deserves our scrutinous heed. Mr.
Creuzer says that Pythagoras built his conceptions of
space in mathematical numbers18; it shall be borne in
mind toforehand to our pursuance that numbers are
divine noumena, the expression of monads;
wherefore, Mr. Creuzer appoints unto the symbolic
impressions of Pythagoras under the divine as if God
were really the geometer, and geometer, therewith, is
the creator; geometry is creation, thereupon19! The
Sankhya philosophy and its views on nature, God,
cosmic phenomena and etc. are properly shewn by

18
“Symbolik und Mythologie der alten Völker“, p. 11
19
It would be more suitable to say “cosmometry”, but anyway…
Mr. Dunlap, with whose statement I will terminate
and shutter this chapter hitherto presented20:

"The Sankhya sect declared the reality of Matter and the

existence not of One Spirit, but of innumerable souls who
clothed themselves with matter. Kapila places himself
upon the idea of the "I," and the idea of Matter. There is no
eternal Substance, no Creator and Lord of the world.
Brahma is like the other gods, self-created and not free
from grief, age and death, although he may have power
over the elementary Creation. Only the manifold material
"Nature" exists which produces and perpetuates itself by
its own inherent power. The souls did not issue from
Brahma nor do they return to him. With the variety of
Nature, with her variableness of manifestation, there exists
also the multitude of human souls of themselves from
eternity! These souls, the only intelligent principle in
Kapila's doctrine, wander through the world and clothe
themselves with the material of the body which they take
from the material world. When this is laid aside they do
not die but survive the body and adopt a new material. The
existence of the soul is owing to its very nature. The true
aim of life is to be freed from the bonds of Nature. This is
attained by recognizing that the body is not the soul. The
Spirit is freed by acknowledging that it is not Nature. This
conception of its own independence is the redemption
according to Kapila. Thus instead of the philosophy of
Brahma and the deceptive world of appearances, the
20
“Vestiges of the Spirit’s History of Man”, pp. 341-342
Sankhya system gives us the "self" and Matter. Instead of
the One Intelligent Principle without Matter, we have the
multitude of individual souls and the existence of Matter.
The Buddhists met the Brahman philosophy with a new
and before unheard of system. Not only was the One
Spirit, the One and only Existence of the Brahman
philosophy denied, but they set up its direct opposite, Non-
existence. Nothing exists, only variable mutable Nature in
its innumerable apparent forms. Nothing is! The Brahmans
had shown that Matter is Unreality. The Buddhist accepted
the Unreality of Matter as the Only Existence. The souls of
the Sankhya system are admitted. Nothing exists but
individual spirits and Matter pervaded with unrealness.
Nothing is!".

BOOK 2

1. The first cause of things is the noumenon. Thereof

it is risen the universe and the framework whereon it
is embedded. Thus it must said that the first cause is
creative, i.e., it forms a thing allowing it the
existence, being that itself a primeval and pre-existent
substance. This is, therefore, the Golden Rule of
universal begetting. The realities are divided into
three four forms: fleshly, double-ethereal, astral and
spiritual. The fleshly is the material constitution
whereby the sublunary entities are contrived and
manifested constantly. The double-ethereal is the
state issued and located betwixt the fleshly and the
astral; the person, under this state, both has rigid and
subtle genres of consciousness. The astral is subtle,
but the knowledge of wholly cosmic reality is
bounded a withheld in a slight omniscience. The
spiritual is divine, almighty and ubiquitous, being its
this feature, the main distinction from the astral. The
styles of life are determined by the occult anatomy of
past lives anent to a specific individual; this occult
anatomy is preserved in forms of memory and
intuition. The past lives' full recollection happens
usually in precognition's preternatural instants or in
the access of an initiated person in the Akashic
records.

2. The income of something is profusely promoted by

the free and arbitrary management of the capital fund
and issue; in such an assertion, we shall believe the
onset of the gains may be adjusted to the deflationary
and the inflationary processes through the nominal
asset of the incurred and acquired good. Inasmuch as
we must accumulate an accentuated holding of an
output capital in the sense it can be liable and
profitable to the application thereof, thereupon we
will need a gain asset whereby it may be regularly
flowed and driven to consumption as consequence. It
must be betokened that the assignment of the
capitalist input aggregation is, on the other hand, a
modality of producing and incentivizing the
circulation thereof and the high-yielding receipt
wherein the fluctuation in determined levels of offer
may be instituted in unison with its transaction
processes and well contrived, cogent and conative
income designation. Economists as Samuelson and
Solow have been in acute calenture once they have
upheld Keynes in the unilateralism of state in the
capital movement, hoard and expenditure; it is
historically proved that the interventionism (as well
as the fully non-stately economics) has been
unsuccessful and led the nations unto their upheaval
and plight. Suetonius, Ammianus Marcelinus and
Procopius have corroborated in their books the first
thesis (i.e., related to the interventionism);
notwithstanding, Jean de Serres, Dondini and
Bucharnam evinced hereunto the second thesis (i.e.,
related to the fully non-stately economics).
Wherefore, the extremities of economic activities are
never advantageous or even cost-effective; we shall
emphasize that, however, the ideal and thoroughly
enriching and worthwhile economic system is devoid
of state; nevertheless, under these circumstances, the
society is completely particularized, with the
individual necessities plainly regarded, but all they
live in spirit of community and harmony with the
similar beings, the nature and the Earth.

3. The sinarchical laws, in their wider meaning,

vouchsafe the state of harmony and striking
lawfulness betwixt the nature of things and the man
whom thereof is derived; thus, in this purport, all the
beings are destined, under the circumstances hitherto
portrayed, to have a perfect system of laws instituted
in welfare and advantageous and comfortable avails;
the paramount force of universe has its criteria of
commandment, as well as the spiritual, the psychical
and the material realities do.

Some people so naive and callow have as yet declared

that the world had been begat by accident and dim
and purblind endeavors; how could the beings amply
intelligent and endowed with complex consciousness
being contrived by an opposite matrix force? Does it
seem specious and preposterous, is not it?
There is, accordingly, a primordial and infallible
reason whereby all the laws of nature operate and
manifest with magnitude and veracity, determining
thereby the relations betwixt the living entities and
the nature wherein they actually abide; the sinarchy
reproduces with fealty these quintessential and
remarkably virtuous laws.

There are three powers superintending the cosmos:

the generative, the degenerative and the regenerative;
they work in unswerving and boundless evolutionary
cycles, notwithstanding these are managed in sturdy
and sound structure of performance. Wherefore, they
act in conformity with the broadly known and the
most convoluted mystery; so they have the predicates
in sooth lofty and divine, yielded with keen wit and
power.

Pursuant to what is feasible to recognize, howsoever

the world is devoid by imperishable and everlasting
intelligence or even unbribable and indissoluble
natural motion, it may nevertheless linger alive for
aye; herewithal, it is necessary to contain laws with
consilient and unerring attributes, behaving invariably
in this way; it shall have, therefore, relentless and
unceasing laws inasmuch as, on the contrary, it would
be decimated.
The arbitrary deeds of the begetting must be ofttimes
laid in its better foundations. Whencesoever the
bodies have their wellspring, they, in particular,
receive their bulky and stiff constitution whether in
uniformity or in diversity, whether in change or in
constancy.

The living entities, moreover, follow their laws

according to their free tenaciousness, but they know,
as profusely adjudged, they will suffer the
consequences in agreement with the qualitative
predicates of their own actions. There was a pre-
existent being in universe, which had its own laws,
whereunto it abided and had the associations with the
pre-existent environment. There was the conception,
even in this stage of universe, of equitableness and
righteousness, which, once propagated in the creation
of the absolute, were rendered into positive and
negative, notwithstanding there was the prepollency
of the positive, in behalf of the cosmic supreme and
divine good. Traced, whereafter, the circle of ontic
fettling and overhaul, the dazzles of light upon the
universal shrine of sinarchical laws were established
thoroughly.

4. The interdimensional science shall impart the

unknown and invisible factors of the creation and the
creative energy therein, once we approach
straightforward certain sorts of comparison and
parallels betwixt the paramount and spiritual
understanding and the abstract compatibility of the
universal broad presentation, wherein it lays the
constructive tenets of the thorough stuff concerning
the world psychical casing. Nevertheless, it must be
asserted that the aspects of introspective branches of
lore are invariably begotten through the progressive
and operational intellect of the objective scopes of the
Eternal and Primeval Truth. It is of utmost
importance, the framework of interdimensional and
planetary biotic or abiotic manifestations, fostering,
wherefore, the life thereof. This entirely ideational
remark shall fittingly be elaborated in its genuine
prospects. Examining the current stage of mankind's
development, I shall infer thereby that the sciences
heretofore schematized are solely appended in strictly
mundane or three-dimensional types of functional
basis, notwithstanding they should muse indeed
profoundly in the expressionary fibers of
interdimensional energetic scaffolding, whereby the
immutable laws of the universal supraconscious
features and products are, beyond a shadow of doubt,
produced and circumvented. We shall classify, as
science avows, the oscillations as phenomena
bartered in positive-negative polar chasms which
convey the informational language ahead in progress,
unto the ensuing harmonic standards rekindled
thereon, bestowing and encouraging, herewithal, the
interdimensional oscillations, wherewith the links and
relinks regarding the cosmos are erected as a startling
effigy of the Boundlessness.

The interdimensional energy flows akin to a phase-

reversal-oscillating-condition gravitational
phenomena in the Earth's magnetic field; hence it
follows that the polarities oscillating frequencies
always are issued unto the informational assumption,
wherethrough we may seize the repolarization of a
negative south pole towards the attractive
interchanging with the north pole will and the
repositioning rippling therein. We shall behold, for
instance, a flint in the holm endowed with a certain
weight has in fact a clustered medley of quivering
atomic structures; therefore, it must be ascertained
that there is a very important underlying factor which
sways the bulky molecular solid, under some wave-
pattern and inverse proportional reactions in the
radiation of atomic arrangement, and the quantitative
assessment thereof, whose measuring strand is
erroneously consigned as mass. The descrying of
these sentient procedures must be inserted in the fact
that the matrix of the same wave forms is mingled,
through a non-fluid and three-dimensional element,
with the radiated energy-field therefrom. Moreover, it
shall be evoked the stipulation wherein it is allotted
that, at any vested distance or time, the motion of the
solids are generally developed by the chief polarity
swatches in such an atomic establishment that the
magnetic and gravitational fields will elicit their own
stimuli response thereto. The energy is, hereby,
proportionally antithetical and, in question of
approaching, flipped in relation to the quanta energy
included in the negative-positive oscillation's
interdimensional undertaking. It must be thus averred
that the expressionary agents of this proceeding, in
expressionary state, are tantamount to the
intergalactic complex in interdimensional cosmic
alignment and bearing.

The celestial intelligence governs the worldly virtues

and the serviceable conveyance thereof, whereby it is
provided the rational and ascendant inception of the
First Cause, in its original driving Omnipotency,
whereof it is drafted the creative possibilities of
things universally deemed in its own Nature. The
attraction unto our innermost powers in sooth
announces such genre of magic urging, which begets
forthwith the loftiest edification of our occult
knowledge and cognitive valuable sources, pertinent
to the most mature psychical shades therefrom.
Indeed, the Initiatic Cohort hitherto established may
be tracked back until the Fourth Race, in other words,
Atlantis. The symbolic highest truths, to start with,
are finely the most perfect and brilliant paradigmatic
synthesis of cosmic understanding, whereas the
meaning thereof is purely intuitive and
suprasensuous. Osthanes once averred that the occult
science was commenced and undertook in the earthly
creation whencesoever it could really come;
moreover, it shall be asserted that there were
excellent occultists which effectively altered the
course of human history; examples thereof, we have
Numa Pompilius amidst the Romans, Zamolxis
amidst the Thracians, Abbarius amidst the
Hyperboreans, Thoth amidst the Egyptians and
Buddha amidst the Babylonians. The essential and
universal modes of revealed truth, whether extrinsic
or intrinsic, must be accurately settled in the
attitudinal system of immutable, self-fashioned and
boundless Divine Spirit. Analogously, accordingly,
the regenerative system of Xaca-clo, akin to a ladder,
in a luminiferous emanation in effect absolute, alludes
to a mystic chain of spiritual climbing, in state of
salvation or damnation, wherein the humanity passes
through since its formation.

Paradoxically, the awful bigotry practiced in behalf of

evolutionary postulates is matched and instigated by,
supposedly, the stupid and cloistered minds of the
mainstream and orthodox scientists and also of the
religionists in favor to the fabulous creationist theory.
Further, I regard to say that the asinine and egoistical
ignorance of these classes are the progeny of strange
superstitious system regarding the human-cosmic
arrangement in every facet of life. The Biblical
worship is muchwhat perpetuated by its insane and
succumbed overwhelming narrative lines, whose
phenomenon rivets even the most sagacious
occultists. Man, indeed, was not begat divinely and
retained his main features; however, he arrived to the
current state through evolutionary metabolism. Bear
in mind that there is ever-changing-form-structure yet
in the hydrogen atom, which converts itself into
helium and promotes the solar radiation; the
dimensional concept thereof cannot be abrogated in
the simplest and neatest religious package, but in the
spiritualist laws, injunctions and warrantable
explanations. The priestly and scientificist
conspicuous hypocrisy is well-known by the
pursuivants of the cosmic doctrine of all ages;
therefore, it must be ascertained the effigy of
superimposition, impelling the asundering schisms to
their apex of destructive power, is represented with
hatred and unjustifiable thread of warlike behavior by
United States; to better impulse the spiritual
evolutionary ladder of mankind and to arrive in the
zenith of our cosmic consciousness, this country of
horrible superintendence and grained of pernicious
fortitude must be thoroughly dismantled and
obliterated.

5. Economy is a dichotomous process. In fact, the

revenue of the capitalist by way of the trading
practice is the intentional and natural endeavor
thereof in the dialectical circumstances of the
financial asset and the lucrative engenderment or the
income whereby the consumer subtracts the
expenditure's rate of its wage to purchase the
merchandise erstwhile charged. Moreover, the
economic progress or regression is invariably
produced by the affording allotment in the
mercadological concurrence, in state of surplus or
wantage; it shall be ascertained, therefore, that the
absorption of a specific product, wherein it is
designated the currency's valuation or devaluation
used to liquidate the transactional expenditure of the
good, is a reliable principle of determining the
increasing or decreasing of the taxation’s criterion,
which are, particularly, hazardous and fruitless in
both profitable background or budgetary advantage
and capital gain encouragement or the
phenomenological ceaseless account thereof. It seems
reasonable to aver that the ratio's capacity is
perchance polarized in the investment leading and the
accelerative and bountiful stock equipment towards
the thriving of economical intercourses; it implies,
whereupon, the notion of capital models stood and
billed in the signatory liability's accept or the
expectative and speculative guarantee supply. The
demand of merchandise is developed always in the
economical dichotomous aforetime emphasized; not
being dichotomous, it just would have offering, not
the demand. I might assert, with the theoretical
elements hereunto disposed, that the accomodotary
policies of economy concerning the monetary and the
banking systems are always passive to fail in their
own untenable conceptions of inflation-deflation
twofold providence, shareholding and creditable
deposit, borrowing or withdrawal, deliberating in the
pecuniary activities and business's trustworthy
orientation; thereafter, it is important to say that the
variations of investment are peremptorily beheld in
the economical private growth and the ministerial
department solely being aloof unto these phenomena.

Checking the account of the balanceable certification

regarding the cost and the expenditure management,
yet it will be inferred that the current purchasing is
purveyed in the broadness of the income; whether
thou dost a loan or a bill accumulation, it is needless
to affirm that thou art thus a partaking agent in the
goods and service's recording consumption and
distributive capitalization. Let us assume that the
acquisition of a company are straightforward
executed by some veteran shareholders; their
holdings, hereby, will be statistically stabilized by
their interchangeable actuary profit adaptability per
necessitas. In the margin of opportunities, an
adjustment of market expansion will be always
pegged to their own undertaking's ethical genre in the
production of value’s security. Says Mr. Walras21:

"Le fait de la valeur d'echange est donc un fait naturel,

naturel dans su origine, naturel dans sa manifestation et sa
maniére d'être. Si le blé et l'argent ont de la valeur, c'est
parce qu'il sont rares, c'ést-à-dire sont utiles et limités en
quantité, deux circumstances naturelles. Et si le blé et
l'argent on telle valeur l'un par rapport d'autre, c'est qu'ils

21
“Élements de Economie Politique Pure”, p. 29
sont respectivement plus ou moin rares, encore deux
circumstances naturelles, les mêmes que ci-dessus.".

Why shall ye, scurvy men of cities, corrode the

proper motion of economical unfolding and corporate
your special rules to greedily switch the advances of
society and make more outstanding your holdings?
One must evince that this regulatory body or
administrative process is undoubtedly swindling, very
similar (or perhaps equal) to a politic-economic
chicanery, therethrough we may deem the bonds of
these companies included in this scheme shall erode
the deflation and, withinside this activity, the
borrowers peradventure will be selected non-
contractually22. The academic, orthodox and
globalized economics in the modern world must be
systematically obstructed. In addition, the taxes ad
valorem disserve in effect the poorer populations
(everyone, to be more direct), the wealth prospects,
the income input, the fair price, the preferential
insurance and &c. Mr. Hintze assures that the
operative system of the freedom of citizenry's
principles ensures a “constructive” politics, one that
unleashes the vitality of those who are subject to its

22
This is not only a critique to the Keynesianism, however, also
to the statist conceptions of social suitable superintendence.
order23. The contradistinction of this desirable state is
a “destructive” politics, one wherein the government
is predatory on the work of its subjects and acts in a
generally arbitrary fashion. This standpoint is
economically viable, both theoretically and
practically

6. The monad is configured in two repartitions of

manifestation and propagation through the cosmic
multiformality or interdimensionality: the diastole
and the systole. The diastole elicits in the monad, the
liberation and the diffusion of its hyperspatial
energetic fluids (πνεῦμα) and, on the other hand, the
systole stimulates their inhibition and, accordingly,
their nullity of pervasion and percipient arrangement.
The diastolic and systolic elements form what we
shall denominate as the cosmic phenomenon itself
(ἀρχή). The testimony of the phenomenon (λόγος) is
disposed by the drasis and the antidrasis. The drasis is
the subject of the witnessing process, i.e., the agent
which practices some effective deed. Nevertheless,
the antidrasis is the predicate, viz., the agent which
receives the deed practiced by the drasis, completing
and making everlasting the drasical-antidrasical cycle
of the cosmos. The junction of the cosmic
23
“Theoria Politica Generalis” – the entire book’s contents
herein interpretated in short.
phenomenon itself and its testimony bestows
framework to the universal or absolute principle of
the living entity or organism which is the cosmos
(ὅλος), whose engenderment we may classify as
holoic stuff or holoic principle.

7. I shall not hearken to the dunces and profanities’

producers of the monads of spirit, as well as the self-
claimed pleocnectic holders thereof. I will not
consider the falsehoods of the blemished and scarcely
accurate boundaries of the empirical and experimental
knowledge concerning its idea wherein it is
designated such a materialist tenet of unconscious
pandemonium, which abundantly provides us
counterfeit informations regarding the real nature of
the evolution and the lofty personalities of each
existent human entity. I ascertain, wherefore, that the
knowledge is not empirical, neither pragmatic, nor
heuristic at its indisputable and profound or innermost
insight and percipient understanding; it is
indispensable to withdraw oneself of the fleshly,
mundane, mortal and somatic substance of
widespread events in the human nature’s groundwork
and to attempt for carrying out the divine, immortal,
incorporeal and preternatural spontaneity of our
fearless and audacious energy channeling or
conveyance’s high and excellent system or doctrinal
delivery.

8. I shall ween that the being nature is indeed the

layer of the conditions concerning existence’s
foundations. Wherefore I infer that if we betoken it as
one of the elements in the origin’s proportionality,
thereupon ‘twill be the very original substance of
being or one of the begetters of this one. Thus the
being may be ensued owing to the necessity of the
universe to its energy accruing. Persuing and
examining in its most profound attributes, I shall
think that being whilst being is the substance whereby
the reason of nature is constituted into. Thereby I
shall think that the being is manifestly made by the
expression and the mien of unity, notwithstanding the
individuality is the finality whereof ‘tis withdrawn the
elements which harass the spiritual development and
evinced abundantly these ones which meliorate it.

The origin of being is the origin of the place whereon

‘tis then dwelled, thereat, it can be ascertained the
modality of existence is risen upon the contributions
of individual to the Self or to the transcendental esse.
Therewith, I shall take into account that the hedonist
philosophers, pursuivants of Epicure, Metrodorus,
Polyaenus, Philodemus and &c., haven’t mused in the
pleasure as the corruption of human soul once the
being hath the material goods to attain the jollity or
gaiety as, v.g., the paramount goals, despite the
material goods being lived as the supreme scope of
human subsistence uniquely deride in a knavish
manner the divine substance of man, deviating him
from the truth, the veracious reality and the blest,
sacred properties of Absolute.

9. Formerly, we shall bear in mind that the moral

metaphysics is, subjectively, the metaphysic
attribution of the human actions' qualitative nature.
Howbeit, if we perceive that the moral is derivat'd
from the metaphysical understanding of human
behavior's arrangement, we will gather that 'tis the
first representation of human reality's conception,
whereon we envisage as the paramount element of
life knowledge's unfolding. 'Twill be necessary to
unravel thereof, in order to gaze at negative feelings,
e.g. uncouth demeanor, greed, envy and umbrage, and
positive feelings, e.g. peace, happiness, love and
fraternity, as metaphysic sensations and reactions of
human moral awareness, owing to the fact that they
aren't ushered in the merely physic constitution of
mind, nevertheless, they're yielded by an emotion
body which is connected with the soul of the
individual. Thus we may avow that the emotional
perceptions or the sentimental states of man are
verily important for the establishment of man's moral
consciousness.

Ascertaining that the emotions are shewn apropos of

the human action, therefore, we may assert that the
behavioral modality of the individual is crucial for
the ideas and attitudes' organization and inkling. This
hath such an epistemic bent deem'd quite effective by
dint of the observational and insightful operations
regarding the being extent as the agent of the
situations currently taken place. Tho' we may
examine that the way of life we're encompassed is the
sensitive, we shall take into account that the beliefs,
the opinions and the judgments behold a behavioral
form of manifestation, in both the feelings and the
practical assents of the individual. Thus we must
fathom such facts in a more analytical sense thro'
their inception framework of admission and
understanding. In what regards the understanding, we
shall accede to some postulates that make it as soon
as possible the orientation of the individual
behavioral knowledge, viz. what the individual
considereth as correct or not in behalf of his own
demeanor. Pursuant to these inferences, in what
concerns the admission, 'tis the manner whereby the
person deliberates about his behavior in the mundane
and wonted circumstances. In order to distinguish
both items of moral metaphysics acquaintance sized
up, we shall asseverate that the understanding is
inwards proceeded and the admission is outwards did.
Thence we may state that the behavior is the social,
visible and sensible act given thro' the rational
measurement and experience, viz. the most material
feature of the metaphysic moral, in an abridged
illustration.

Therewith, we can say that the experience, both

spiritual and material, is the normative and
pragmatic characteristic of human moral sorts,
compounding them in both existence and non-
existence notions. Grasping in such philosophical
allegation, we may hence stipulate that the experience
embraceth the human awareness betwixt the
categorical and practical things and the spiritual and
incorporeal particles befallen. Hereafter, 'twou'd be
indispensable to hearken in the often incidences
whereby we carry on in our life, whereas the
experience is solely betid'd by the sensation
whereupon we coexist actively and vigorously. We
may therefore ratify and toss around that the
phenomenon of experience is paramount to the
absorption and engagement of knowledge, whose
beget is settled in the groundwork of metaphysics
and, moreover, 'tis germane to the human action
development, which seemeth somewhat akin to the
phenomenon of behavior. In short, we may collate the
informations herein bespoken and discriminate
behavior and experience thro' the fact that behavior is
linked just to material human action and experience
is, in general, the material and spiritual human
actions, subsuming, accordingly, the twofold essence
of human consciousness.

Forbye, we shall emphasize that the remarks made

beforehand perhaps contribute to a conclusion
somewhat standout in our inquiry, which provide us
subsidy enough to designate another element of moral
metaphysics: the identity. In a further explanation, we
must mention that the identity principle is the
definition and standpoint of the individual for the
sake of himself, e.g. his feelings, his perceptions, his
abilities, his defects, his qualities and so forth. The
identity principle's framework could be upheld and
justified, by the same token, thro' the self-knowledge,
the self-awareness and the self-recognition; thereby,
the identity is connected with the Self's nuclear
substance, whence the person may begone the chief
singularities and derivat'd from it in order to purpose
herself as truly important being in the human lifetime
space's basis, namely, to identify herself with the
world as its direct agent. Hence we can ascertain and
shew that the identity is a metaphysical nature's
existential substratum which compriseth both rational
and emotional bodies of individual itself, handling
with the immanent or transcendent Self,
foreshadowing that the person is identify'd with the
Self when she is in constant harmony with her
twofold existential fiber and her univocal properties
as well.

Notwithstanding the statements aforetime drawn on,

the individual conceives the human events in
agreement with his own outlooks and cognitive
perspicacity, which make us endorse that the
perceptions are the headmost beckon of human
moral's conscious indication. The human moral
bideth the individual their direct inference and natural
application of its proportional distributions regarding
both the objective agent and the subjective agent of
the moral actions. Yet, we can't abash ourselves with
the moral perception per natura and the moral
perception eo ipso. The moral perception per natura
is, consonant the name hinteth, the natural of moral
conceptions, viz. what is considered as moral in an
universal gist and frame of reference; e.g. aid the
next, love unconditionally, bestow fondness, assuage
one's wretchedness with devotion and tenderness and
&c. In the other hand, the moral perception eo ipso
is, by virtue of the nominal value, the own notion as
moral of the individual, and it can impel both the
good and the evil; e.g. a genocidal tyrant deliberateth
that the slaughter of millions of Jews can save the
Germanic race; albeit he considereth this act
conjuring up the dignity, the good and the integrity of
his folk, we undergo that 'tis one of the most ruthless
and spiteful decisions to be taken. We may therefore
figure out that this is a moral perception eo ipso, for
tho' the act views the pogey of an object, in the
practice, may be heinous or its opposite, by the way
of the notion being merely pertain’d to the individual
who engendereth it. Thus we have defined the
perception as the evaluative degree of moral
consciousness as the cognitive lore of its groundwork
and we have sorted and classified separately in eo
ipso and per natura, where as it was conceptually
binding and unavoidable.

And, ergo, apart from the assertions heretofore

endow’d and purvey’d, we have the reason as a
determinant element in the collection of another ones
in the ambit of the moral metaphysics, considering
that the rational acumen of the human events' horizon,
with forceful clout, layeth down both behavioral and
psychical deeds. As well as the perceptions, inasmuch
as we catch on such sources of understanding
progressively, we shall sunder the reason in two types
of nature: the pure and the practical.

10. Through a source of natural disquisition, we may

ascertain the nature of inquiry as well as its inception
in human thought system. Scrutinizing such
postulates, we may infer that the origin of inquiry in
addition to its nature are established in the reason.

Furthermore, the rational inkling's procedure is also

drafted in the phenomenology of man's spirit, or the
non-material man. We may trace that, once we
inquire ourselves, we're developing a cognitive
particle of our wholly mental real bent.

Moreover, we shall bear in mind and hearken that the

man's awareness is perchance endowed into a natural
penchant of inquiry; besides, this is noteworthy and
withal paramount for the configuration of human's
acquaintance, intelligence, reasoning and thought
framework.

The explanation that may be bestowed therein

concerning the substantial unfolding of inquiry
knowledge is designed onto the contemplative design
of the study object, but notwithstanding the real
averment thereof is indeed betoken by the way that its
corroboration engenderment are evinced.

The reason for that, onwards this assurance, is

remarkably indicated by dint of the insights,
perceptions and consciousness breakthrough
inasmuch as the critic thought is broadened. It
needeth yet to uncoil such philosophical normative
notions founded upon the evaluative perspicacity of
human standpoint's elaboration. Thereat, we may
unearth that the inquiry is the foremost element for
the knowledge pursuit.

However, peradventure, if we enlarge our

apprehending of things, we shall perceive that amid
we inquiry, we're burgeoning our awareness and
revamp ourselves in more evolved beings. Whether
the human reason hath psychic demeanor
surpassingly far-reaching in the thought, whether it
hath an independent system of operation outwardly
man, we may deliberate that it surely partaketh of the
perception and the thought organization as well.

Albeit we scarcely take into account the spirituality in

the daily pace of lifetime, we shall purvey it with
dexterity in our own philosophy in order to reach
understanding regarding to the uppermost realities,
which are thereby ethereal, subtle and, in their highest
degree, pressingly divine. We must slightly assert that
reason is specie of thought system based on logic
discernment, grasping, hereafter, profoundly the
manner we can assimilate world in its defined and
fixed values' arrangement.

In a merely hypothetical slant of judgment, we may

hence declare that reasonable inquiry is quite
prototypical to settle up our thought fundamentally.
Farther, we can also rehearse that our point of interest
in a specific knowledge is invariably occupied in the
core of our cognitive skills.

By the same token, we can reinforce, without any

amendment, our thesis at consisting it of circumspect,
conscious and percipient inference or reflective
apriority orderliness. As we heretofore explained, the
reasoning through assumptions catered by the acumen
of logic hermeneutics is indeed figured out by the
establishment of a natural awareness in what concerns
man's wit.

Whencesoever it can be bespoken, howbeit, it

expresseth at the hand of impression, feelings and
sensitiveness. With it mulled over, we may wherefore
size up that the behavioral pattern of inquiry is in fact
conceived by the individual belief on the life itself or
part of its elements.

Whereupon it may then be included in our

epistemological heed, whereas thou shalt allow it for,
through the modalities of inquiry and, forbye, these
are the manners that we will ratiocinate at the time we
winnow out the intentionality of our spirit; forasmuch
as thou knowest, it is yonder our soul itself, as it
were.

For the sake of a denouement regarding such illations,

we may verify that the inquiry nature is originated by
the spirit of man which seeketh for the wisdom and
the resolution of natural phenomena's qualm.

This doth quite unblurred the types of inquiry

whereby we can structure our thought and balance our
emotions as well in order to fulfill and to undertake
our reasoning scheme in a fathomable orientation for
the subject who inquirieth himself.

We may behold that, as hitherto comprehended, we're

beings maintaining the intelligence processes in
natural bounce toward the wholly consolidation of
our knowledge reason. Erstwhile we shall recognize
such condition of awareness whereon we ourselves
make it assured inwardly.
We can point out that the inquiry method nature is
borne upon the overall principles of awareness
development and, thus, we may inquire ourselves by
way of our own mental kernel of intellectual potency,
whereof is withdrawn the uppermost rate of our
cognitive evaluation. But, nevertheless, whether
required or not, we shall always think at the world
when we pore over at our essence itself.

With it foretold, we may scout our real core of

perceptivity and smartness unto the spiritual
coordination of human nature. Thence, we may hint
that human awareness is verily compassed at the pure
reason and the logic reason, the phenomena matrix
and the phenomena witness, unveiling a duality in
human perception's cause and consequence. Ergo, we
may propose it as the authentic origin of inquire and,
likewise, its nature in the most enfolding assignment.

11. The intuition is a reality's sensitive notion

whereby we discern, feel and inquiry without any
staunch source of analysis and reasoning, i.e., a
knowledge framework or science scaffold settled up
by primitive judgments in a particular sense of the
being and, thereby, I could infer that it would seem
somewhat heedless and uncouth by the standpoint of
the knowledge unfolded upon scientific bedrock. The
intuitive viewpoints are endowed by a merely
imaginative apprehension whereof rudimentary and
counterfactual illations may be foretold and,
thenceforth, thoroughly elaborated. A meaningful
account whatfor we may understand such situation is
the overdone handling of instinct, once we deduce the
nature of things as solely perceptive and yet fanciful;
thence it follows that the wont of intuitive exercising
may be jeopardous in the formative pattern of
knowledge. Wherefore we can state that the
configuration of intuition in terms of truthful
acquaintance is not germane to no component of its
elementary organization. Nevertheless, the intuition
can be applied when reason is a menace for the
human science and it can't untangle anymore its
predicaments; however, assuming that this hypothesis
is forsworn by the reality parameters, i.e., inaccurate
and yet untrue, hence the intuition can't be engaged
anyway in the substantial nature of experimental
dimension, whereupon paramount reality is
extensively sprang.

We have to ascertain, notwithstanding, the extents of

intuitive knowledge and its corresponding influence
in the onset of our impressions and sensations. Firstly,
we shall prevail the rational awareness to bring to
bear the intuitive standards of knowledge promotion,
howbeit; we can't withdraw from the elucidation the
intuitive musing. Contemplating such phenomenality,
the intuitive deliberating conveys in essence a natural
and archaic remark of the organic inkling regarding
the things' disposition. Secondly, we must admonish
that the intuitive features of insight are instructed into
a complex structure of abstract perceptibility's
resourcefulness; moreover, it can be beheld that the
fundamental composition of intuitive is the non-
sensorial perceiving and abstruse or theoretical
cognition of being's nature. Thirdly, we may hint the
following syllogistic assertion: whether the manner of
inferring is unleaded in intuition, and the reason is
meditated on a proficient way of presuming
deduction, hence we can conjecture that reason is
superior to the intuition in both conjectural and
concretes knowledge. Viewing such arrangement, we
may nail down quite convincingly that the
phenomenon of intuition is originated from the
human perspectives of pristine cause apropos of
things’ development; thereupon the intuition is the
first perception of man after all. Despite some
rationalist philosophers excoriate from their system of
though the intuitive element and chide its importance,
we might chiefly toss around the intuition as a
preeminent epistemic key whereby we can execute
our actions in its primacy’s ordainment. Hereby we
urge these rationalist prejudices with a reinforced
scientific bias and, furthermore, we may conclude
that the intuition and the reason are set up in the same
archaic foundation; withal, they ushered in a
breakdown forasmuch as their applications were
sloping to an offbeat groundwork, and this
phenomenon hitherto occurs.

12. Formerly, we shall understand how integrative the

inquiry really is; afterwards, we will glean its
integrative features whilom handled and appertained
in the human thought's nature. Notwithstanding the
man is every so often willingness to think solely in its
own integration of reasoning and idea formulations.

We may adduce to this philosophic vent beforehand,

which was issued thereon; thusly, we can assert that
the inquiry projectivity is prone to the outlooks
deemed in an analytical and somewhat hermeneutical
magnitude, whereof its metage of appraisal and
endorsement are really integrative.

Whatsoever the branches of inquiry method, they

might be entailed in an outright method of
epistemological perlustration, wherein the beliefs can
be justified as well as the knowledge systems can be
assayed and also borne out, melding themselves with
the chief elements of discriminative reasoning
germane to their natural alignment in the universal
disposition of integrative performance in agreement
with the philosophy notions' organic behest.

At prying a perquistion in what regards the feasibility

of the phenomenon's circumstance, we may gather
that the procedure of figuring out, despite the
axiological restraint, regardeth the ways of thought in
their yielding course and modus operandi as well.

Herewith, we may ascertain that the inquiry is a

human thought element which effortlessly bestoweth
onto its user the discernment plenty to configure
bonds of knowledge and self-lore, aggregating both
their paramount and derivative extents.

Accordingly, we may aver that the truth itself is a

kind of these bonds, but, furthermore, we also can
mention the fact that the inquiry methodology is a
prominent example of the deft usage concerning the
human conception and its natural introspection's
delegation.

Pursuant to what we may slate in a philosophical

examination touching this same subject, we shall
avouch that human reason is staunchly made out by
its integrative idiosyncrasies, doing a whole schmear
to merge imagination to inference, perception to
abstraction, emotion to logic understanding, and, in
counterdistinction, we may say that these are
equilibrium factors of human though system, in
consonance with the remarks made aforetime.

To boot a discussion apropos of this theme, we shall

crop up a reflection in regard of the content relating to
the integrative appositeness of man's epistemic
suitableness, and, hereby, we may toss it around as
suitable inasmuch as it is properly adjusted with the
amalgamation of thoughts, sensations and philosophic
conjectures' incidences.

Owing to this plight, the predicament of man in such

conditions maketh us reckon on that the modalities of
man's inward demeanor, analogously, his worthiness,
are made yon the mere conformity of things and,
nanetheless, it reareth the integrity, the cohesion and
the soundness of its constitutive system.

Thenceforward, we may set forth that we thereupon

are deputiz’d by the way we enable our actions and
herald our attitudes towards our inner life; hence, it
can be also concluded that these schemes are
integrative and correlated to the perceptional reason
of human nature.

Thereout, we may strut some urging designs on the

whereabouts of human affairs, although it can seem
logically a preposterous milestone of societal
conventions' structures, but granted that thus far I
have been hashing over about the nature of factual
prepositions regarding this matter, we must summon
up a forethought such that it perchance maketh us put
forward that the manners of thought integration are
very devised in their foreboded systematization itself.

13. The human perceptions are fathomed into an

extramundane genre of abstract degrees pertinent to
ratiocinative faculties thereof, which form our
impressions and feelings upon a thorough sway. The
grasp of the passions, the emotions and the musing
imaginations shall be comprised by the sight or
touch's occasional prototypes of perceivement.
Therefore, we may assert the resemblances betwixt
the learning and the pure absorption of the
informations are generally realized in their scruple
and in their souled senses then approached in the
nighest understandable sign to the beholder (whether
physical or metaphysical) or the sensorial agent.
Notwithstanding the distinctions which may be
ranked unto these averments, it must be said the
peculiar production of ideas are in fact urged by their
natural and suprasensuous intentionality. The
complex schemes of ideas must be characterized by
their dissimilitude or semblance; thereupon it must be
descried that the union of particular abstract
apprehensions is plainly qualified through the
conventions of the ideated introspective patterns. The
accuracy of the arrangement concerning the
percipient objects shall be applied in most of the
pensive considerations produced in idiosyncratic
analogies therefrom. The circumstances, struck in the
examinations heretofore eked out, impress the ideas
in peculiar degrees of force and dianoetic exhortation;
therewith, a manner of reflection shall be rallied - by
means of other mental manifestation vehicles except
the merely physical - with the essential profile of
conceptual suspicions and ideas themselves. They are
further formed by the representation of the world
which is acceded unto the bequest of spiritual essence
of the ideational agent; thus it must be avouched that
in the running thereof, we also find the
representational impacts in the correspondence of the
ideated scopes and attributions. Pursuant to what I
erstwhile enounced, I shall say that these phenomena
are very bewildering and astonishing by the
standpoint of the philosophy hitherto promoted,
wherein I engage myself and bring out my thought
system, befallen or about to befall.

Upon a more meticulous survey, I find the reasonable

extension of ideas wherethrough the appearance
thereof may be simple or complex, depending on their
resemblance and representational matrices or framing
rims. Then, it must be observed that, nevertheless,
ideas can never be exactly forged or emulated,
forsomuch they are inherent to their and impression’s
psychical proportionality of the being in its spiritual
phenomenology; I thus asseverate the juxtaposition of
ideas are underlying to their potent reality or the
colligated particular sets hereby inwards effectuated.
Yet the universal rule to the appearance of a thought
does not exist, we must surmise the ideas and
sensations thereof are in sooth the utmost discernible
mechanism betwixt the subtlest and solidest
impressions which may be produced thereto. Howbeit
these examinations hitherto held, it is needed to speak
that the strictest impression has even the most opened
idea in its composition, howsoever paradoxical it can
seem; the striking of these processes do not really
differ from their non-smiting emotional stimulation.
A singular enumeration thereof must be, therefore,
proved and ratified; but, notwithstanding, it shall be
betokened that the point of the ideated hint in such a
deed rife of goading, for instance, is very akin to the
opposite force wherein it may be inserted and vice-
versa, satisfying, whereafter, the plenteous structural
philosophical conditions. Whatsoever the undeniable
and so-established meaning therethrough these
circumstances can be expressed, I remain to beg thee,
my reader, for thou must convince thyself of the
universal resemblances betwixt the noumenon and its
witnessing, whose occurrence influences directly in
the formation of our ideas and impressions.

The ideas' stirring phenomena are indeed

unpredictable and somewhat vicissitudinous, for they
are independent from their impression in the worldly
plans of consciousness and never are proved by their
consonant blending, but by their countervailing one.
Therefore, the polarity forms the harmony, not the
conjunction, neither the congruity of natural forces,
whether spiritual or material. Let us suppose a certain
color, endowed with a particular genre of hue and
blush, and, moreover, the idea I catch therefrom is the
sensation running in the ideated gradation;
consequently, it must be inferred that the acquainted
enjoyment or soreness is an assortment of idea which
must be rehearsed and sighted by its sanity or
farcicality, felt from individual to individual,
analogously speaking. These processes shall be
placed and classified upon their means of conveyance
and corresponding sense. If it is believed some idea to
be collective or individual, it must be thus be
contingent on its impressions' and expressions' lines
of ideational delivery to be deliberated its
provenience.

Besides the remarks aforetime conceived, I shall not

amiss, instanter, any malefactions concerning the
priority of the impressions themselves and their limits
in our thought system, namely, it is the same thing if I
would speak the images we discern ought to be the
threshold of the stylistic symbolism itself in human
imagery at its apex of display. Properly speaking,
what I had said must not be an exception for the
philosophical laws concerning the alignment and the
concurrence of things, whencesoever they may really
be derived and mediated; stressing these assertions
whereunto I have been designating my meditations, I
may thereupon unveil the real meaning of human
natural reasoning and sensation establishment, which
cannot be removed or withdrawn from us at all.

14. The conflictive or non-consensual relations

amidst the ideas shall be inquired by an efficacious
method wherein it must be contained a
straightforward and irreproachable conception of the
impressions thereof and a reflective causative
correspondence therein purported. The order of ideas
shall be measured by their percipient means; for
instance, we have the ceasing of oppugnant ideas
through their mnemonic or ideated souled nature
which, perchance, may be its chief begetter and
unfolding channel. The reflexive impressions contrast
to the ideas singularized in this same ideated variety;
although it is somewhat sinuous to explain in details,
it must be borne in mind that each idea has a
deserving method whereby the sight is eked to be
arisen and thus proceeded. For this reason, some ideas
shall be cleaved whilst other ones do not pass by the
same process.

15. The fickle and capricious behavioral experiences

of man must be impressed in mind as just ideated
appearances of the most bemusing and uncanny
human facet; we shall therefore ascertain it as a
considerable degree of vivacity in what concerns the
urging motive of the preposterousness thereof and the
ludicrous agents and forces therein encompassed.
These ideas may be fuller hereafter. Emphasized this,
I shall speak of fancy as being an imaginative idea,
faint in what concerns its tenable reasoning, and the
corresponding impressed powers of variation,
whether upon the original source or the forged
specimen. Wheresoever it could be broached and put
forward the objects of recollection, it must be
enlightened the imperfection or the failure may
appear keenly in disorder or they can be reconstructed
if the condition thereof perhaps exercise sensibly their
circumspect and reasonable phenomena; henceforth,
it will be asserted that the position of the ideas, spared
from their discernment and productive mention,
cannot, hither or thither, contrive genuine and feasible
thoughts; therewithal, they are just gilded and riotous
reveries.

16. The feedback mechanisms of the spins'

overpopulation are the inductive configuration of the
quantum information once they flow betwixt the dots,
and, wherefore, it is laid out as enabled the
conversion of heat into work, facing to a
thermodynamic enquiry. The enabling of the build-in
verification regarding the scrambling, thereby, allows
a display of the quantum supremacy. Herefor, I shall
infer that the quantum supremacy is the polar
conductor of the quantum information's groundwork
in an inductive generation of non-parallel routes in
any current of a specific voltage, howsoever it may be
projected. Besides, pursuant to the assertion of Mr.
Bennett and Mr. Shor, in defining quantum analog, I
can affirm that it is "any quantum system capable of
existing in an arbitrary state in some finite-
dimensional Hilbert space, of being entangled with
other similar quantum systems, and of remaining
stably in this entangled or superposed state while
enroute from sender to receive.".24 Quantum analog,
thence, in deliberating on its primary manifestation, is
the source of channeling systems in quantum
interactions, considering that it may befall in
commuting regions of mixed states and, in addition,
in the distribution of the quantum codes in arbitrary
qubit whereby there are compressed the entropic
feasibilities and suitable informational densities to
non-orthogonal and orthogonal quantum sorts of n-
dimensional motions. Mr. Lvovsky, Mr. Sanders and
Mr. Tittel evince that, in sooth, quantum optical
memory can be utilized as a “component of single-
photon sources”.25 Whereupon, I shall bear in mind
the parameters of the photonic emission in terms of
the quantum transference’s properties are indeed

24
Bennett, C. H., & Shor, P. W. (1998). Quantum information
theory. IEEE transactions on information theory, 44(6), 2724-
2742.
25
Lvovsky, A. I., Sanders, B. C., & Tittel, W. (2009). Optical
quantum memory. Nature photonics, 3(12), 706.
taken place in the betokening of synchronized qubits
in non-shifted yielding’s phenomenæ.

The Rydberg atoms and its properties seem very

fitting to the quantum information’s engenderment.
Mr. Saffman, Mr. Walker and Mr. Mølmer shew it
soothly coherent with the proposals of suitability
thereof in the normative conjoining of the quantum
transmission fluxes’ particles26:

“The applicability of Rydberg atoms for quantum

information processing, which is the central topic of
this review, can be traced to the fact that the two-
atom interaction can be turned on and off with a
contrast of 12 orders of magnitude. The ability to
control the interaction strength over such a wide
range appears unique to the Rydberg system.”

The energy levels accurately represented of

Rydberg’s atoms are thus27:

E −Ry
nlj= ¿
¿¿

26
Saffman, M., Walker, T. G., & Mølmer, K. (2010). Quantum
information with Rydberg atoms. Reviews of Modern
Physics, 82(3), 2313.
27
Ibid.
I must thereat ween that the factors of quantum
communications channels are visibly defined by their
teleportation’s operative unfolding in undeviating
connection with the qubits’ amounts and circulative
entanglement at all. Furthermore, in agreement with
the scientific hints of Mr. Barenco, Mr. Deutsch, Mr.
Ekert and Mr. Josza, it shall be risen up the following
knowledge in the swop of quantum gates, mainly, this
type then mentioned by them28:

“The quantum controlled–NOT gate may also be used

to swap distantly separated states in the presence of a
channel carrying only classical information. This is in
contrast to the state swapping described above which
requires the gate to be applied to the two states as
inputs, so that they cannot be distantly separated at
the time.”

Therefore, I shall avouch with rectitude the

frequencial states of the quantum dots are necessarily
implemented by means of the energetic elaboration of
their own gates, wherein, v.g., the beams may fling
themselves through resonant transitions or the qubit’s
28
Barenco, A., Deutsch, D., Ekert, A., & Jozsa, R. (1995). Conditional
quantum dynamics and logic gates. Physical Review Letters, 74(20),
4083.
excitons embedded in the attraction ranges’
potentials in such a, e.g., vibrational decoherence of
phononic effects in crystalized bulks.

The equation I will show thee, O my reader, will be

annotated by my reference and also by me. ‘Tis
herein:

H (∑ ρa π a −∑ π aH
a ) a ¿ )

He, Mr. A. S. Kholevo, states that it results of a

formulated inequality which, for the channels of
quantum information, this amount isn’t attained, not
only for Mr. Von Neumann’s quantum measurements,
and, notwithstanding, it can be exerted in “в более
широком классе обобщенных измерений.”29
Howbeit whencesoever it may be begotten, I must
examine the fact that the modality of bounds in the
accessibility of quantum channeling’s performance is,
accordingly, the quantum information rates’ yielding
towards the wholly capacity of quantum data’s
29
Холево, А. С. (1973). Некоторые оценки для количества
информации, передаваемого квантовым каналом
связи. Проблемы передачи информации, 9(3), 3-11.
register invariably to not prune, nevertheless, to
expand its informational streams in a synergic
orientation.

The Shannon information formula, well-known in the

branch of the quantum information theory, is,
whereafter, expounded30:

I 1(π , X ¿= ∑ ∑ π I P
J I ( ij ) log ¿ ¿)

Moreover, it shall be shewn that the one-shot

communication, bestowed by arbitrary resources,
which are correlated to a smooth entropy formalism,
theorized by Mr. Renner and, afterwards, remarked
by Mr. Berta, Mr. Christandl and the one I referred
beforehand.31

15. We shall thence elucidate that connectivity is the

conception of straight relation betwixt the cosmic
30
Holevo, A. S. (1998). The capacity of the quantum channel
with general signal states. IEEE Transactions on Information
Theory, 44(1), 269-273
31
Berta, M., Christandl, M., & Renner, R. (2011). The quantum
reverse Shannon theorem based on one-shot information
theory. Communications in Mathematical Physics, 306(3), 579.
unity establish'd and its member elements in
dimensional states which comprise both subtle and
dense realities. Wherefore we may say that every
heavenly body in the Solar System, for instance, is a
component of an foreordain'd structure in cosmic
scale, having straight relations with it and besides
having its existence conditions being bestow'd by this
unity, heretofore mention'd as the basis of our theory.
Thro' the Doppler change of frequency's equation, we
can determine the angular of the beam of photons;
thereby we may say that this conception untangleth
the nature of a constituint part germane to an element
(the photons) in the unity. Our concernment herein is
to ascertain the unity of special extents, setting forth
relations in what concerneth its expression and
integration systems.

We shall bear in mind that if is existent the unity,

therefore is also existent an absolute pattern for its
formation and innovation processes supposing its
necessity, in this last case. Thus we shall define the
paramount postulations for the formation and
innovation of a space whereon connectivity ruleth.
Formation processes are the creation and inceptive
configurations' engenderment in the space, bestowing
it design and functions. 'Tis in sooth important to
assert that a beam being spanned in the universe due
to its loading sizes, for example, and flowing
electromagnetic radiation in chiefly unidirectional
purposes sheweth the functional feature of the
formation. 'Tis further important to avouch that a side
band being compos'd by carrier wave and 'tis is the
expression of side band is an example of design in
inceptive configurations. In quantum dynamic's
theoretical principles, e.g., pursuant to the
demonstrations of Mr. Schwinger, is shewn that the
equation of the effective photon-particle emission
since it doth not contribute to radiation is:

e u∗¿ k
kλ
u =¿¿ ¿
0

This sort of corroboration alloweth to shew that the

perceptions of man on unity isn't usher'd tow'rds
itself, but withall to a meticulous element thereof.
Thus we may asseverate that Mr. Schwinger figur'd
out a trifling part of what can be deliberat'd as unity
of cosmos's status quo. I ween, thereat, that the
necessary equation to fathom the cosmic unity,
basically, is:

U =k + ( d + s ) ∶=U ≡ ∞

Once k is the constant of universal movements and

activities, or their causal begetting, d is whence dense
objects are brought into existence and s, in other
hand, is whence subtle objects are compass’d; thus
this equation is defin’d to be or hath the correlat’d
assumption of the infinity feasibilities in the
framework and contriving of the unity itself. The sum
of the subtle and dense objects plus the constant of
universal workout then inlay’d resulteth in the
thorough unity.

16. Weening with resolution that the unity is wholly

situated with unblemished amelioration and its
engenderment are all proceeded in unison with the
boundless good of univocal laws, in compliance with
our musing contemplations made offtimes on the
nature of things, our wit will aver us, briefly, that
some concealed and invisible entity (or entities,
forasmuch are underwent a change the religious-
philosophical principles of each person), whether in
lightful mold, whether in physical appearance,
superintendeth it and contriveth it with lofty
dexterities. Besides, if we presume that the unity is
wholly raised by sapient and symboled forms with an
arcane worth inwards, and these ones endue our
perception's essence, wherefore, we can infer that
they have a begetting's undertaking in their
manifestations' apportioning and systematical
arrangement. Hereby, we may conclude that there is
an absolute command whereby 'tis bestowed life to
beings partaking the unity. In a pontifical perusal,
'twou'd the Almighty founded upon Christian
dogmatology. Notwithstanding, we shall argue farther
in order to corroborate and to heigthen the strictness
and the veracity of our theoretical conjecture
concerning this matter.

We may evince the existence of a supreme and sacred

being by means of ontological enquiries. Deeming
that the being hath a bodily disposition in sooth made
thro' indisputable rectitude, we shall whereupon
avouch that it dothn't have indeed an origin preserved
in the "ex nihilo" assertion, owing to the fact that ex
nihilo nihil fit. This maxim is veracious due to the
thing with a nugatory or vacant value always begeteth
one in the same composition. If 'twou'd be thus the
universe, things with whole and eminent values,
vouchsafing prominent avails to the ambient
development, wherein they're situated, wou'dn't exist,
such as planets, beings, cosmic order and &c.
Thereat, I shall say that whilst God wou'd be a nihility
or a vacuity in the commencement, he cou'd beget all
that existeth, because he dothn't have the requisite of
overspreading's substances with purposed form,
volume and density, insofar as He's afar the material
constitution. He ruleth both spiritual and fleshly
dimensions; thence, I will avouch a posit which
declareth it can be deduced thereon that God hath all
the modalities of manifestations propounded to Him.
Wherefore, we can ascertain that the being's solid
disposition, in agreement with we have hitherto
ratified, can affirm the existence of God
ontologically. Howbeit, we had been beholding the
physical being or the corporal variety of ontological
inquiry. Now, we'll examine the metaphysical one
with a resembling sort of postulates against any
contradistinction in the modus operandi of our
elucidations.

The spirit comprehedeneth since ethereal to lambent

substances, tho' none of them are related to the
compact bulk as the matter, forasmuch they're
organized by the existence part whereby it can be
gotten the perpetuity of soul and the paramount
loftiness of both sageness and consciousness. We
shall bear in mind that if God is chiefly spiritual, the
principal ka of the unity (pursuant to what Egyptian
people wou'd like to indoctrinate), accordingly, the
spirit is an expression of this energetic unremitting
motion in the incorporeal, transcendental and
extramundane type of reality. Thereupon, the spirit
existeth due to the providence of its subtle,
quintessential and nonmaterial substance, which is
consummated normatively by God. Withal, I must
ween that spiritual realities are more adjoining to the
divine nature than the matter not exclusively because
of the superiority of them; natheless, owing to their
more full natural and intuitive science of Cosmo's
foremost aspects and, by the same token, God's ones.

In a gnoseological enquiry, we shall bespeak that the

hints of our knowledge formation are classified in the
magnitude of ideas, which, discernibly, are situated in
a insensible, intangible and undefiled spot, wherein
they can freely thrive and propagate themselves. The
ideas, as thou shou'd beforehand pored, are
metaphysical, transcendent and inherent to spirit, yet
it cou'd be garbled and shewn vainly in the matter.
However, their core is located in the spiritual plane
whereon they can employed and purveyed without
cumbers. We must take into account that the
intangibility of ideas and their perfect exertion in the
fleshly dimension sheweth us that someone hath the
conscious meticulousness to bestow it righteous
conduct - and this one is God.

Thou shalt perceive that, towards a teleological

cognizance, the existence of God is absolutely
needful. We have three classes of apposite reasoning's
expounding in this question. The first class is
regarding the unavoidable character of God's
existence. Unfolding a disquisition in this one, I shall
betoken that the universe wou'd be wholly a flagitious
misfortune and heinous disarrangement if nobody
cou'd superintend it wisely and faithfully and
understand it profoundly to condescend it secure and
inviolable groundwork of existence. Therefore, God
must exist. The second class is in what concerneth the
indefeasible element of God's existence. Assaying an
exposition to answer this question, I must convey
thee, my reader, that to the dimensions of unity's
events succeed with triumph, they ought to, formerly,
have the unimpeachable warrant to be invulnerable
once 'tis operating. Just a person with an ever-present
aptness to confer an entire universal reality the
inviolability – this one may be Almighty. Therewith,
God may exist. The third class is anent the
imperishability of God's existence. Deliberating
reasonably in this theme, I shall say to my reader that
if the supreme authority of universe wou'd decease, it
also wou'd be brought to end, and, in particular, in an
unseasonable instant. Wherefore, the Omnipotent
must be, apart from another utmost attributes,
immortal. Thereby, God existeth.

Descried the existence of God as I imparted thee, my

studious beholder, now, we'll esteem His perfection
thro' a particularized manner of illustration. Well,
reader, God is perfect, we're sore convinced thereof.
But, as everything thou dost in thy aliveness, thou
hast to procure aptitudes of sentience in thy environs
and sight God in these ones, and, forby, vindicate by
judicious, undeviating and sagacious reasoning His
perfection, plainly. 'Tis that we'll do forthright. We'll
ramify, notwithstanding, our argumentation to prove
that God is perfect in three logical scope's sentences.
Previously, I shall say that I'll prove thro' conjunction
introductions, whereon the inference of a conduction
is befallen as a result of other conjunctions avowed as
certified reasonably. Thus, let us justify God's
perfection minutely and in sooth expeditiously.

I shall earlier assert that God is the highest wit and

nous of the unity, and, ergo, I must conclude that He
is the supreme matchless genius of Cosmos, aside
from being Its begetter and wright. Having it borne in
mind, thou mayest suppose that the supreme genius
perforce inclineth to obey his deeds and contrivances
with flawlessness, then, He's liable to be supremely
perfect. Equally, in an apodictic manner, I must
defend that God is the most sublime cunning and
science in the absolute unity and, in conjunction, He's
in sooth perfect, by way of the prepositions hereunto
mentioned.
17. The disposition of our senses cou'd discern
flawlessly what is true and what is untrue; howbeit,
the realities which we can't fathom thro' sense are
inferred falsely as non-existent. Thus, the problem in
this matter is finding an elucidation in the mean
whereby we can attest the veracity or non-veracity of
a thing. Notwithstanding, the philosophers terminate
their enquiries in this spot and ne'er recur at any
extent. We shall bear in mind that we have, in
doctrina, three distinct types of perception: corporeal,
psychical and spiritual. The corporeal perception
feeleth the things quadrated in uniquely material
nature. The psychical perception understandeth the
dimension wherein both corporeal and incorporeal
vehicles are comprehended. On the other hand, the
spiritual perception apprehendeth the incorporeal and
subtle elements of unity and the other ones (i.e.,
situated in the lowest plans of manifestation) with
significative omniscience. If we presume sensibly that
these are the bounds whereof universe needeth for
evincing itself, we will perceive that the sources of
real esteeming are all consummated. Hence it
followeth that all we can descry by way of these kinds
of cognizance is verily real; wherefore, nothing can
be deemed as unreal with these varieties of
understanding, but, on the contrary, everything can be
weened as real within these feasibilities
aforementioned.

Natheless, the question of the unreal substance still

hath the requisite to be undertaken its philosophical
contemplation. What cou'd we deliberate as being
inexistent or fanciful? I particularly opine we may
excogitate as one the mistaken impressions or
reckonings once we attain the expanses of these three
sorts of reality or one of them. In the corporeal
cognizance, v.g., I behold obviously an apple in the
timbered surface; however, I conclude 'tis a grape
and, therefore, I devour as indeed being a bunch of
grapes. This is unreal by the perception's frame of
reference heretofore devised. In the spiritual
cognizance, e.g., I remark a subtle, ethereal and non-
material substance which is perhaps rendered directly
by the supreme numen. Nevertheless, I ascertain it as
being peradventure a bulk or massive body, tho' 'tis in
fact confirmed that ethereal and subtle phænomenas
are incompatible in essentia with the solid and rigid
bodies with bulk and density. Accordingly, we can
conjecture in a pertinacious manner that the unreal
things are solely the false beliefs or foresights
effectuated in what regardeth the spiritual, psychical
and corporeal magnitudes of ontic expression and
appearance.
17. Reader, always bear in mind thou art just a drop
of water in comparison unto the boundless sea which
is the cosmos. Said this, read what I have written unto
thee. Man is the conducer of his own fate; it can be
justified by his ineluctable free will and individuation.
The good assuetudes beget good characters and eke
the contrary doth; besides, there are the vicissitudes
which determine the changes, whilst assuetude
conserves. Free will, I shall emphasize,
comprehendeth both the conservation and the changes
of our lives. In a boundless sea, there are sundry
submerged lands sobeit new lands rise therefrom, as
well in the world, there are sundry people deceasing,
having their duties complied or not, to other several
ones being born to fulfill theirs. (The scope is
invariably to fulfill the missions given to us, not the
opposite). This is the wrest, the motif, the drive of the
human life. Man shall always change to improve what
he already hath and to expand its consciousness unto
what is new, while he conserves his life to know how
to improve and how to expand therewith every time.
These women incredibly farded and these men with
bulky muscles whom we see daily reflect the unsound
necessity of the man to be upper in something than
the other; nevertheless, the free will alloweth them to
do it, although the reward of these deeds is not as
merciful as such. The rewards walk along with the
nature of the former deeds of the individual; the deeds
perform a preeminent role in the determination of
individual qualities. In virtue of it being wis leading
in the individual life, we also assert the thoughts the
man hath are what do the universal link amidst all the
human beings’ consciousness; thoughts are the arcana
of the actions and the paramount channel of universal
breath and motion. These are superintended by the
Ageless Wisdom of Creation, which the thoughts
preserve in dreams, in ideas, pervading us in a
revealing or concealed manner, in inspirations, in
unconscious or conscious secrets and so forth.
Wherefore, dear reader, thou shalt be thyself, act by
thyself and in the aims of thine own, but always in
equilibrium, never in profligacy.

18. It is always hard to assert truths sans the

authoritative completeness thereof; society oft saith
truth is relative anyway – but society in this matter is
thoroughly mistaken. There are laws in the universe
which everybody beholdeth and is passive unto, yet
solely the wise ones are able to link themselves with
and to impart them perfectly. In a more psychological
approach, for sake of clarity, we shall put the dreams'
example into our philosophical notions of human
nature, as the title of the work enunciateth; the dreams
are the clear manifestation of cosmic perfection and
human foible; while the cosmos presenteth its
metaconscious energy and essence unto the man, he
twisteth it and transformeth it into just a mere
fantastic perception. Now, I sue unto Mr. Burdach,
quoted in Mr. Strümpell's "Die Natur und Entstehung
der Träume" (The Nature and Origin of the Dreams,
p. 95):

"The ongoing soul's activity in the sleep is uttered as

dream.".

The soul is the multimodal and multidimensional

drive of the dreams, which therethrough can be shed
and given off unto the spiritual sovereignty of the
cosmic witfulness. Withal, man maketh non-
intentionally self-encumbrances to apprehend such an
arcane system of noematic manifestation. Therewith,
human nature shall not be lythe and broad-minded
unto the higher and more spiritual soothness; even so,
had the man been wiser if he wished understand
utterly firstly his own nature – thereupon he would be
able to understand the divine one; but due to his
knowing hubris, he firstly wanteth to understand the
divine, believing that he indeed knoweth it and, for
evermore, he is accursed to be in so loreless,
cantankerous and scurvy manner of being.
Our occult knowledge is as old as the creation's exact
moment. Wherefore, thou shalt bear in mind, my
reader, that all we can perceive and all we can teach
thereupon isn't just begotten thro' material
discernment, unless it may be bestowed by
metaphysical and transcendental forces regarding our
ideas' arrangement. The Sepher Yetzirah sheweth us
that, pursuant to wherewith it nameth as God, the Yah
hath created Earth in thirty-two mysterious paths. We
may see, thus, there is an arcane record, disposed by
sacred parallels' influence, in this phenomenon.
Hereinafter, I shall tell thee, O my reader, as saith the
word ‫לָט‬, which meaneth "mystery", that all thou canst
cognize and contrive as thought hath an original
Enlightment or instructive discipline behind its
corresponding secret roots. The Tala, a Samoan
creation's history, saith that the Supreme Being,
Tangaloa-fa‘a-tutupu-nu‘u, hath made to befall the
world far-reaching to the cosmic sources of the
Almighty reality, which were the Immensity and the
Space. These may be the utmost examples of gonic
arcana. Moreover, in what regardeth the lofty
activities' overlapped framework of the Logos in the
religious gnosiology, Prof. Hermann Schwarz writeth:
"Der Logos bedeutet noch immer jenseitige Göttlichkeit"32

19. The task to determine what can be stipulated as

rightness or as wrongness is harder it can seem to
laypeople, even for the pundits. Howsomedever, I
will try to ascertain it as possible as I might do so in
the ascetic tenets. I do presume the rightness, in
a transcendental sight, is the conduct genre
whereby things which develop the good, the fairness
and the state of self-knowledge along with the
emotional condition of paramount blitheness are
verily befallen. Noughtwithstanding, I
do ween the wrongness, in the same sight as I
erstwhile did, is the demeanor class whereby things
which unfold the evil, the unjustness and the state of
universal nescience adjacent to the pathological order
of foremost dismalness
are soothly bespoken. Designated these standpoints, I
shall infer that, discernibly, we live in a twofold
phenomenology's world; nethelesse, 'tis very
perspicuous the pragmatic and apodictic essence of
beings, wherein we are all promoted to abide, on no
account, wou'dn't allow us to reside in the treacherous
and disadvantageous reality and make us bear

Der Gottesgedanke in der Geschichte der Philosophie,

32

SCHWARZ, Hermann, p. 175

the wretchedness heightened thereon, pursuant to the
sort of bounded ones' lives by these circumstances

I do not cherish the act of replying thereto (i.e., why

we dwell in the duality), but I must do it. I do suppose
we all recollect (whilst unconsciously) and tolerate
anew the stigmas of our past experiences in the
fleshly dimensions of the mind. Invariably, we return
to the carnality forsomuch we have formerly
amassed deeds which were oppugnant to the real and
unfeigned disposition of sacred spirit in relation to
the cosmic divine motive forces, which rehearse and
perform the potentialities of ontic absolute grid.
Accordingly, I shall believe these
deeds whereafter procure
just metempsicotic consequences, and, analytically,
but also deservedly, the beings come back to the
earthly and bodily arrangements of consciousness.
Their chief duty shall be the surpassing of all sullied,
erring, nefarious and sinful eventualities, apart from
the conversion and wholly devotion to the spiritual
extension of psyche and to the preternatural forces,
yet thereon it can be included the supreme beings of
the cosmos. This activity, offtimes effectuated, will
conduct the individual to the enlightment if 'tis steered
with intent, wit, peace and concord with the welkin's
puissance and blest cogency. Therewithal, some
speculate the rightness is natural attribute, others
muse 'tis achieved uniquely by virtuous acts. 

20. We shall take into account that every being grasps

in a natural source of awareness onto its thought
system. Therefore, we may say that the formative set
up of the natural knowledge is perchance
founded upon a natural basis of human awareness,
which we may name instinctive reason.  

Thus once we treat regarding to the natural

knowledge, we further mention the instinct of being;
thence it necessarily partakes of the natural
knowledge's framework. Nevertheless, whether the
individual is tantamount with instinct, whether
he isn't, he is matched with the natural knowledge's
principles forasmuch as he is a natural being as well.  

The instinct is the formative process whereby natural

knowledge works  as we have ascertained beforehand.
We shall, furthermore, undertake some attributes for
this instinctive in order to provide arguments for
asseverating it as indeed the formative engenderment
of natural knowledge.  

The instinct is chiefly sensitive, viz., it is designated

by an emotional groundwork of perception or the
identification of feeling's one and its corresponding
perspicacity; thenceforward, we may spell out that the
sensitiveness is naturally instinctive and it
also patterns the natural types of perception, mostly
abstract.  

Admitting that instinct is sensitive, hence, it is

also imaginative, i.e., the kind of perceptivity whereof
our customarily chimerical behaviors or
oneiric programming  itself are sprang, aside the
fanciful conception and the merely abstruse and
hypothetical demeanors.  

We may affirm, also with propriety, that the

imaginative and sensitive insights compose overall
the natural mindset of man, wherefore we can remark
that the natural knowledge is indeed consisted of
instinctive substance, and, hereby, are originated both
sensitive and imaginative sources of reality's
apprehension. Besides, we may realize the following
illation: the chief configuration of systemic natural
knowledge is pressingly impulsive; as a matter of
course, it is natural owing to the impulsive
phenomenon of human actions perforce said. 

We must therefore broach that intuitive perceptions

are a foremost component for the augmenting and,
moreover, the ongoing of the natural knowledge's
formative processes, whereas they are the
elements which yoke the mental body to the material
body, characterizing a transference of conceptions
whereby it takes place the embodying network of
both imaginative and instinctive perceptions germane
to the life itself. I shall, in this sense, clinch that the
intuitive knowledge is a special kind of dual
perception in human's natural cognition, meaning that
the natural knowledge has a dual drift of formative
application.  

Notwithstanding, I might aver that the intuition is an

overbearing item of man's intellect which proceeds
with both rational and emotional conditions of
intelligence, wherewith operates, hence, the abstract
and concrete sources of acquaintance, adumbrating
a dual type of perceptive appositeness; ad hoc,
indeed, intuition is the binary element of natural
knowledge - on the other hand - instinct is the unitary
element of it. 

Peradventure, we shall convey that the extents of

natural knowledge's formation are attributed to a
phenomenon, which we can guarantee as pure reason
or pure reasoning, in similar value words.  
The pure reason is supposed to be a thoroughly sheer
and speculative category of knowledge's pursuit. Its
induction is evinced throughout the intuition as the
chief procedure and the instinct as the derivational
feature, inasmuch as the intuition develops the
inchoate facets of natural knowledge; yet, the instinct
solely tops off, i.e., it integrates as a makeweight of
counterpart such phenomenon, or provides it an
aggregated supply of logic structure.  

Its deduction is beheld  by dint of the instinctive

reason as the paramount element and the intuition as
the coadunate item regarding to its perceptible
contrivance, by way of the fact that the instinctive
conception yields the result of natural knowledge as
effectively natural. Furthermore - the intuition is just
a foreshadowed and bespoken component in behalf of
the complement in this specie of intellectual course,
which cause is the headmost and first proceeding
outgrown aforetime. 

21. The spirit of this age is utterly biased unto a

chauvinist and dottish thought system; the thedes are
in decay for mantaining their old and failed economic
and social niggardly groundworks; the madness of the
fleshly impure habits is degenerating the nevralgic
healthy working's core of mankind's soul; nothing in
this context is right, albeit no one hath manifested
unyielding standpoint, acted thereagainst nor even
made contributions to improve the inner situation in
one's own steps. The ages we call to mind of palmy
living are broadly mythical; however, are they indeed
mythical? Whatsoever, we shall, in the burdensome
stounds of mankind, reconnect us aught unto the
higher Self and the cosmic almighty wisdom-web.
Saith therewith Dr. Schertel, demonstrating us this
buddhic phenomenon remarkably:

"This point [the I-center or the higher Self] represents a

place of crossing, a whirl-center of cosmic force lines and
is connected with the whole cosmos like a know in a
fishnet with the net itself.".

22. Life is a ceaseless process of noumenic or

phenomenic manifestations, whithersoever it can
indeed go and disembogue its flow. Many people
attempted to unravel its arcana; some failed, some
were well-succeeded. We, enthusiasts of the occult,
know perfectly well the Orphic and Pythagorean
mysteries are as hermetic as the Babylonian and
Egyptian ones; albeit it may seem somewhat intricate
by the standpoint of a merely cultural survey, but
according to the Wisdom of Ages, or the KEY TO
THE EXISTENCE, all the traditions are for sure
outlined in an only one philosophical, theological or
scientific tradition. The keys of Basil Valentin and the
magical archidoxes of Paracelsus, aside from the
seven laws of Hermes and the Kabbalistic
planisphere's witty assumptions of Gaffarel are all
examples of how the KEY TO THE EXISTENCE
operates in the material dimension being from the
ideational one with comely perfection. As reasonably
kenned, we shall bear in mind the KEY TO THE
EXISTENCE is a sublime divine substance which
pervades all the ᾰ̓ρῐθμούς and the οὐσῐ́ᾱς of the
world, affecting both wers, plants, minerals, natural
phenomena and deers. These entities in their
particular predicates, pursuant to Postel's words, we
call rerum natura; their conjunction and broad link
with the world, we call rerum omnium. German
erudite occultists, as Jugel, Fictuld, Hartmann, Reuss
and Rudolph, which were participative
representatives of Theosophy and Rosicrucianism,
considered this view to elucidate the imparting of life
unto the cosmic complex of entities and meta-entities
which, pursuant to Sédir33, is:

33
“Histoire et Doctrine des Rose-Croix”, p. 179
"The spiritual and temporal worlds, subject to the action of
the original type, become, akin to that invisible idea, at
first intelligible, then gradually manifested by the
reciprocal action.".

There is no Atma Vidya to survive in the chauvinist

and money-grubber habits of the current tory-rory
"globalized" society; even the conceptions of the
materialism in the innermost and spiritual
idiosyncrasies of man are "nit-picky" or "pedantic",
as quethed by Lange34. Spirkin35 peremptorily
asserted that matter and spirit ought to be invariably
in harmony with each other. Therefore, whether Atma
or Sarvad contribute to world's arrangement, one shall
ween nevertheless that the sensuous and the supra-
sensuous just form an only link, viz., Jagajkarana.

Basically, what is being tried to enunciate hereinto is

that the spiritual and temporal worlds are in sooth
conjoined and form an only branch of an only tree,
which is the cosmos. The arcana of Isis, whose minor

34
“Geschichte der Materialismus”, p. 148
35
“Fundamentals of Philosophy”, p. 68, translated by Sergel
Syrovatkin
mysteries were taught to the initiated priesthood, and
major mysteries were done to the most enlightened
ones thereof, for instance, were the secret and sacred
mysteries of the feminine energy, equivalent to the
ethereal, subtle, suprasensible and invisible
macrocosmos of the Rosicrucians. On the other hand,
the arcana of Plato and the numerical doctrines of
Pythagorean doctrine were chiefly concerned about
the practical spiritual association of πνεῦμα with the
εἶδος of worldly things (πρᾶγμα); they stell us a
perfect example of the touchable and concrete
microcosmos of the Rosicrucians, i.e., the
manifestation of masculine energy. Isis, Pythagoras
and Plato were all initiated people; wherefore, once
their ideas are drawn within the same parallel, they
usher a perfect system of cosmic understanding. Not
only herehence the Rosicrucian cosmoconception36 is
brought about, but all the perennial philosophy, viz.,
THE KEY TO THE EXISTENCE as well.

23. Death is a delusion. Not only a delusion, but eke a

twisting of the vital truths which pervade the
animated and non-animated states of being. One shall
be borne in mind everything we learn from life, will
not be lost in death, but yea 'twill be reinforced and
improved. Pursuant to Spangler:
36
Term borrowed from a title of a book of Mr. Max Heindel.
"Steps must be taken to see that all who violate this
principle [the coordinating point of soul, spirit and body]
come to understand that in an organism violation results in
the death of the organism.".

(The Laws of Manifestation, p. 74)

Behold it: "Death is a delusion." If death is a

delusion, an unreal state conjoined unto the matter
and a real one conjoined unto the spirit; death,
therefore, stelleth us that the ectypes are just an
evanescent and transient form of beingness and the
archetypes are the eternal and undying one. Nothing
is merely a hylomorphic expression of the
manifestating holistic object in the world; a person
who is about to die whatever knoweth it and applieth
it unto her thanatic state; she loseth her Ego, her
vices, museth nearly absolutely upon them, goeth into
an "anabotic" state of witfulness, bekenneth her
noematic substancehood onto an utter-conticent fettle
and whereafter deceaseth.